Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17599	Aphorismes of Christian religion: or, a verie compendious abridgement of M. I. Calvins Institutions set forth in short sentences methodically by M. I. Piscator: and now Englished according to the authors third and last edition, by H. Holland.; Institutio Christianae religionis. English. Abridgments	Calvin, Jean, 1509-1564.; Piscator, Johannes, 1546-1625.; Holland, Henry, 1555 or 6-1603.	1596 (1596)	STC 4374; ESTC S107177	82,272	222

it is very manifest that the body of Christ is not eatē with the 1 Transubstantiation mouth and that his body is not contained 2 Consubstantiation in the bread of the holy Supper for that a Act. 3.21 heauē must containe him vnto the day of iudgement Neither may we say that the body of Christ is euery where that it may be in heauen at one and the selfe same time here on earth also in the bread of the Lordes Supper for it euer retaines that propertie of a mans body which is to be finite for Christ was made like vnto vs in all b Heb. 2.17 things c Heb. 4.15 sinne onely excepted XVI Againe if the body of Christ and the bloud of Christ were cōtained vnder the formes of bread and wine the one part must be necessarily seuered from the other and so Christ must dye againe But Christ dyeth a Rom. 6.9 no more XVII Now that the bread of the Lords Supper is not transubstantiated into the body of Christ but that the substaunce of the bread remaineth after the wordes of consecration it may appeare for that Christ would teach by this bread as by a verie apt similitude that his flesh is a Iohn 6.55 spirituall meate therefore it must necessarily be very bread that we may assuredly conclude that our soules are as truly fed with Christ crucified for vs as our bodies are truly fed with that bread which there is broken for vs and giuen vs. Againe Christ commanded all the faithfull to eate of one b 1. Cor. 10.17 bread to teach that they all c Ibidem are as one bread or as one body therefore it must be very bread that the similitude may continue that like as of many grains or masse one substance is made so one bread so the faithfull being many hauing one spirit of faith to knit them vnto Christ and one spirite of loue to knit them one with another are made one Church as one body in and through their head Iesus Christ XVIII And like as neither the water of Baptisme is chaunged nor that water which streamed from the a Num. 20.10.11 rocke being smitten with Moses rod was chaunged into the bloud of Christ and yet both Sacraments of the same So in like maner the wine in the Lords Supper is not changed into the bloud of Christ wherof notwithstanding it is a Sacrament as Christ ordained and appointed XIX And yet we do not goe from the verie words of Christ but desire to giue them their naturall sense and meaning XX. The verie naturall sense of the words of Christ doth depend vpon a Metonymie or trope whereby the name of the thing signified that is the bodie is attributed to the signe which is bread and so for the cup and bloud of Christ in like maner XXI This Metonymicall or Sacramentall phrase is vsed euerie where in Scripture where the holy Spirit speaketh of Sacraments For we may not otherwise vnderstand these places as where it is sayd that circumcision is the a Gen. 17.10 couenant of God the paschall lambe is b Exod. 12.11 and 27. the Lords Passeouer in Aegypt and the c Leuit. 6.30 c. sacrifices of the Law are sayd to expiate the sinnes of the people and that the rocke which gaue thē water to drinke in the wildernesse was d 1. Cor. 10.4 Christ XXII The holy Spirit vsually retaineth this maner of speaking in all Sacraments for two causes principally first to helpe vs against our ignorance dulnesse and the blindnesse of our hearts for if the Lord spake not on this maner we would but only fasten our eyes and our hearts vpon the bare signes and ceremonies and content our selues as haue hypocrites in all ages with bare and emptie shadowes without faith Psal 50. feare repentance obedience or any reuerence of the holy couenant Therfore I say the Lord first speakes on this wise to lift vp our hearts and soules by faith to behold consider and to feede vpon the things signified The second cause of the vse of this phrase in the Sacraments is for that the verie truth is so there is a reall presence of the signe and the thing signified to the beleeuer for as he doth bodily and really participate of the signe Sacramenta sunt signa exhibentia non significantia tantū so doth he spiritually as really receiue and feed vpon the thing signified XXIII And thus speaketh Augustine also lest any thinke of this as of some new inuētiō If Sacraments had not a certaine similitude of those things of which they be Sacramēts a Epist 23. ad Bonifac. surely they should be no Sacraments and by reason of this likenesse they haue often the names of the things which are signified by them Therfore as the Sacrament of the body of Christ is after a certaine manner the body of Christ the Sacrament of the bloud of Christ the bloud of Christ so the Sacrament of faith is faith Whereas they obiect that it is not like that when Christ would minister vnto his Apostles a speciall comfort in aduersitie that then he should speake darkely and doubtfully the matter it self sheweth that this metonymicall phrase seemed not hard or obscure vnto the Apostles for if they had not thought that the Lord called the bread his body because it is a liuely true signe Sacrament thereof out of all question they had bene much troubled disquieted with so prodigious a matter which necessarily followeth from the literall sense of the word this may yet better appeare for the same verie time they could not well conceiue and vnderstand more easie and common a Ioh. 14.5.8 c. 16. v. 17. argumentes Therefore I say for that they were not troubled with these wordes it is manifest that they vnderstood them metonymically after the maner of the Scripture the rather for that a little before they had eaten of the lambe which in the same sense was called the passeouer for that it was a symbole of that memorable passeouer wherein the Angell b Exo. 12.27 of the Lord smiting all the first borne of the Aegyptians did passe ouer the houses of the people of Israell by which occasiō they were brought out of Aegypt and so freed from that extreme bondage XXV They spend here wind in vaine to obiect the omnipotencie of God to shewe that the bodie of Christ may be both in heauen and in the Sacramentall bread at one and the same time For the question is not here what God can do but what he will do and what his will and good pleasure is And his will is that Christ be like his brethren in a Heb. 2.17 all things sinne onely b Heb. 4.15 excepted Therefore his will is that he haue a true bodie that is a finite bodie and limited in place Againe albeit God be omnipotent yet can he not

by the Priest all their sins for whom the Masse is celebrated are purged whether they be as yet aliue or euē long since dead and in Purgatorie XXIII Lastly they sinne also grieuously whiles they adore that fained Christ as lying hid vnder the forme of bread CHAP. XXIIII Of Baptisme I. APHORISME BAptisme is the first Sacrament of the new Testament or couenant of grace wherein according to Christs a Mat. 28.19 institution the Christian is dipped in water or sprinkled with water by the Minister of the Church to represent the shedding of the bloud of Christ vpon the Crosse and to testifie to him that the remission of sinsis purchased for him by the bloud of Christ and to seale his regeneration by the holy Ghost which grace is purchased also fot the elect by the bloud of Iesus Christ and lastly to seale his communion and felowship with Christ in the kingdome of heauen and so in like manner the Baptised makes publique profession that his harts desire is to be one of the people and Church of God II. Whereas we say that Baptisme is a Sacrament we haue already shewed in the former Chapter what this word signifieth III. We ad that Baptisme is a Sacrament of the new Testament or couenant of grace because it was instituted by Christ after his incarnation first administred amongst the Iewes by Iohn the Baptist Christ himselfe next among all nations by the Apostles and their successours IIII. We call Baptisme the first Sacrament of the new Testament in respect of the second which is the Lords Supper for Baptisme is the Sacrament of our first a Act. 2.4.1 Iohn 41. entrance and admission into the visible Church of Christ that we may be of the number of Gods childrē so accounted may enioy their b Ibid. v. 42. priuiledges And therfore men vnbaptised may not be admitted to the Lordes Supper like as in times past vnder the old Testament the Sacracrament of their first c Mat. 23.15 entrance into the Church was Circumcision and none d Exod. 13.48 vncircumcised was to eate the passeouer V. We say that the person to be Baptised ought to be a a Mar. 16.16 Act. 8.36.37.38 Act. 2.41 Act. 16.14.15.31.32.33 Christian by which name we vnderstand not onely men of yeares lately conuerted to the Christiā faith but also young b Act. 16.33 Exod. 12.48 infants the children of Christian parents whereby may appeare that the speach of the common people is erroneous when as desiring Baptisme of the Pastour of the Church for their infants they say God hath giuen me a child I pray you make it a Christian soule For Baptisme doth not make a Christian but signifieth and marketh vs for Christians VI. We adde further that Baptisme is to be administred by the Minister of the Church bicause Baptisme is a part of the Ecclesiasticall a Mat. 28.19 Ministerie which none may b Heb. 5.4 meddle with but they which are thereunto lawfully called for to whom Christ gaue cōmission to Baptise to them also he gaue charge to preach his holy word and what God hath ioyned together c Mat. 19.6 no man may put asunder Those women therfore sinne which in their fained cause of necessitie do administer this holy Sacrament yea they sin dangerously for baptizing without any commission frō God nay d 1. Cor. 14.34 1. Tim. 2.22 contrary to his word and for ascribing to any externall thing our euerlasting saluation which is to be sought only in the death of Christ and in the promise of grace The same is to be thought also if any man not called to the Ministery of the Gospell do Baptise VII Water onely is to be vsed in Baptisme and no other liquor for that Gods commandement is of water only and the practise of the faithfull seruauntes of God which first ministred the same as Iohn Baptist Christ and his Apostles and their successours can teach vs. VIII And whether the Baptized be dipped in water and that once or thrise or haue the water sprinkled or powred vpon him it is a matter indifferent and ought to be free in the Church according to the diuersitie of countreys For although it be manifest that dipping in the water was vsed in the a Iohn 3.23 Mat. 3.16 Act. 8.38.39 Rom. 6.4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primitiue Church yet the originall Baptizing doth signifie not onely to be dipped in the water but also to be wet with water any way IX Moreouer Baptisme is giuen vs of God to this end first for the confirmation of our owne faith to our selues next for the manifestatiō of our profession among mē X. Baptisme helpes our faith three wayes testifying vnto vs of three things which we receiue by faith for first it is an instruction and symbole thereunto of the a Act. 2.37 c. 22.16 remission of sinnes next of our b Rom. 6.4 Tit. 3.5 renouation by the holy Ghost lastly of our vnion and c Gal. 3.28 communion with Christ XI First concerning forgiuenesse of sins Baptisme both teacheth and sealeth the same in a speciall manner vnder the figure and type of washing a Act. 22.16 Soph. 5.26 Tit. 3.5.6 purging vs for as by water the filthines of the body is purged and washed away So by the bloud b Iohn 1.7 of Christ all the pollutions of the faithfull are washed and purged XII And this confirmation which we haue by Baptisme concernes the whole life all and euery one of the sinnes of our life for the bloud of Christ whereof Baptisme is the seale purgeth a 1. Iohn 1.7 vs from all sinne Therfore so oftē as we fall we should call our Baptisme to minde and thereby arme our selues that we may euer rest assured of the free pardon of our sinnes for that the bloud of Christ is that fotūaine which is b Zach. 13.1 opened to the house of Dauid and to the inhabitants of Ierusalem that is to all the faithfull to wash them from sin and from vncleanesse XIII Let no mā by this doctrine gather any libertie to sinne for this doctrine is not taught but for the consolation of them which be truly humbled and for afflicted soules and consciences Againe Baptisme doth no lesse warne vs of our a Rom. 6.4 mortification and dying vnto sinne then of the remission of our sinnes by Christ XIIII Therefore the second end of our Baptisme is our a Tit. 3.5 regeneration for this Christ promiseth to worke in vs by his holy spirite and so doth indeede and this grace also he merited for vs of his father by his death and passion XV. Where we must obserue that this renewing of nature is a Rom. 7. imperfect in this life but yet so be we renewed that this sinne dwelling in vs raigneth b Rom. 6.4 not nor hath dominion ouer vs but by the grace of Gods spirite is dayly more and more mortified