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
A70303	A rational discourse concerning transubstantiation in a letter to a person of honor from a Master of Arts of the University of Cambridge.	Hutchinson, William, fl. 1676-1679.	1676 (1676)	Wing H3838; ESTC R2970	42,356	50

Doctors to whom we appeal then judged concerning this our cause when no body could say they had favor or ill will for either party They had neither friendship nor enmity with you or us We did not as yet appeal with you to them as Judges and our cause was decided by them Neither you nor we were known to them and we recite their sentence given for us against you We did not yet contest with you and they pronouncing sentences for us we have overcome you Or will my Calvinist have the impudence to accuse as some do th●se grave Doctors of blindness A multitude of blind men forsooth avails nothing to find out the Truth and these were the errors and mistakes of those learned Prelates What an Age are we fal'n into Truth must be called error and error truth light darkness and darkness light S. Augustin S. Ambrose S. Crysostom S. Hierom are blind but Calvin and Stillingfleet see These Doctors I have called a Council of were persons of such Learning and Sanctity that if a Synod of Bishops were gathered out of the whole world it would be much if so many and such Doctors could be found to sit in it Neither indeed were these all at one time but God Almighty as pleases him and as he judges to be expedient scatters a few more excellent and faithful dispensers of his mysteries in several Ages and distances of places By such Planters Waterers Builders Pastors nursing Fathers after the Apostles the holy Church has encreased Now what an imprudence and what an impudence must it be for any to presume to accuse of the horrible crime of Idolatry so many holy egregious and memorable Doctors of the Catholick Verity and moreover together with them the whole Church of Christ to which divine Family they faithfully Ministring spiritual Food flourished with great glory in our Lord. Nay further they who dare to oppose the manifest Sentiment not of so many Platonical Aristotelieal or Zenonical Doctors but of so many Saints and illustrious Prelates in the Church of God and these some of them singularly endowed with human litterature and all of them eminently learned in the Sacred Letters have reason not so much to fear them as him who made them profitable Vessels to himself These Judges by how much the more desirable they ought to be unto thee if thou didst hold the Catholick Faith by so much thou hast more reason to fear them because thou opposest the Catholick Faith which they ministred to little and great and manifestly and stoutly defended against its Enemies yea against you then not as yet born For not only when they lived did they by their words but also by their writings which they left to Posterity did they strenuously defend the Catholick Faith that they might break in pieces your Arguments Hitherto S. Augustin l. 1. et 2. Contra Julianum I thought fit to adjoyn this Reflexion of S. Augustin though superabundant to the force of my Argument it being sufficient for my purpose to prove that the doctrin of the Real presence was generally believed in the Primitive Centuries of Christianity and so much evidently follows from the Authorities above cited For though some may be so self-conceited as to confess that S. Ambrose S. Crysostom and the rest of the holy Fathers Greek and Latin believed the doctrin of the Real presence but they with humble submission deemed it to be an Idolatrous and damnable doctrin yet few I think but have so much regard for th●se Primitive Doctors as to allow them so much iudgement as to know what was the belief of their several Churches in their daies and so much fidelity as to write the Truth as to this particular which is sufficient for the purport of my discourse Unless you can think that these holy Fathers were of one Faith and their several Flocks who reverenced them as Saints of another An Answer to an Objection But you will say if there be such a miraculous change wrought in the bread and wine in the holy Eucharist why does it not appear to our senses as well as other miraculous works of our Lord Jesus did When he turn'd water into wine it appeared such to the sight and tast of the Guests at the Marriage-Feast He did not barely tell them the water was turn'd into wine and exact their belief of his word contrary to the evidence of all their senses but convinced them that it was so by their very senses Why then in our present case if he turn wine into his blood does it not appear to our fight to be blood But barely to tell us that it is his blood and yet to let it tast and appear as it did how is this credible How is it not contrary to one but to all the Miracles that ever he wrought And this Argument is further strengthned for that it would hence follow we might call in question the whole mystery of Christianity For we therefore believing in our Lord Jesus as one indeed sent from God to teach us nothing but Truth because of his Miracles and we having no assurance of his Miracles but from our senses if our senses may be mistaken how can we tell but those who were eye-witnesses of his wonders were illuded and water for example was not turned by him into wine but only seemed wine to the tast and sight of those which were present and indeed remained water as before For why may not water remain water and yet seem to my tast wine as well as wine be changed into blood and yet seem to my tast and sight to remain wine For Answer to this Objection we must distinguish two sorts of Miracles with the ends for which they are wrought Some Miracles are wrought by Almighty God to draw the world to the Christian Faith and these must necessarily be the object of our senses else it could not reasonably be expected they should work their intended effect in them for whose sakes they are wrought For example If any one will by Miracle prove he is sent from God by raising a dead man to life or by turning water into wine he must make it evident to my senses that the man who was dead is alive and the water now wine and not barely tell me so Else he will be derided as an Impostor and impudent Lyer instead of being admired and received as a Messenger from Heaven and Oracle of Truth There are other Miracles which are wrought by the Almighty not as a motive to induce us to receive the true Faith but to sanctifie us when we have received it or for the necessity of working the salvation of the world Such are the Miracles of the Incarnation of the Son of God and all the spiritual effects wrought in the souls of Christians by any of the Sacraments Now these miraculous effects are not the object of our senses nor is there any reason they should be For the Church of Christ does not urge these to

but moreover they deliver to others what they have polluted Makers of Idols are admitted into the Ecclesiastical Hierarchy O Impiety Once the Jews laid profane hands on Christ these daily violate his body O hands deserving to be cut off But shall we desire a Greek Father or two to give us their sense concerning our present Controversie S. Crysost ho. 60. ad pop Antioch Because the Word saies This is my Body let us assent and believe And a little after How many are there now adaies that say O that I could see his Figure his Garments his Shooes Lo thou seest himself thou touchest him thou eatest him Thou desirest to see his Garments but he give thee not only to see but also to eat and touch and take himself into thee And a little after Consider what an indignation thou hast against the Traytor Judas and against those that Crucified him Therefore consider lest thou also beest not guilty of the body and blood of Christ. They killed his most holy body and thou receivest it with a polluted soul after so many benefits For he was not satisfied to be made man to be Buffetted and Crucified but moreover he does mix himself with us and makes us his body not only by Faith but in very deed And ho. 24. in Ep. 1. ad Corin. Christ has given us his body both that we might have it and might eat it which is the greatest sign of love Wherefore Job chap. 31. that he might show the love of his Servants to him said they oftentimes of their execeeding great love to him would say concerning him Who will give us of his Flesh that we might be filled with it Even so Christ has given us his Flesh that we might feed upon it thereby to allure us to love him very much This body the Sages adored in the Manger Thou seest it not in the Manger but npon the Altar not a Woman holding it in her arms but a Priest present Nor do I show thee Angels nor Arch-angels nor Heaven nor the Heaven of Heavens but the very Lord of all these things Nor doest thou only see him but touch him not only touch him but eat him and having received him returns to thy home And Hom. 60 ad pop Antioch and 83. in Math. Let us every where believe God and not oppose him although that which he saies seem absurd to our sense and thoughts let his speech overcome both our sense and our reason which let us do in all things and especially in the Mysteries not only regarding those things which lie before us but also holding fast to his words For we cannot be deceived by his words but our sense is most easily deceived those cannot be false this is deceived very often Because therefore he has said this is my body let us make no doubt but believe and see it with the yes of our understanding And in his 3. ho. in Ep. ad Ephes Let us think that him that sits above who is adored by the Angels 't is him that we tast that we feed upon And ho. 2. ad pop Antioc Elias left his Disciple his Mantle but the Son of God ascending left us his Flesh. But Elias indeed put off his Mantle but Christ both left us his Flesh and retaining it ascended with it Let us not therefore be dishartened nor lament nor fear the difficulty of the times For he that has not refused to shed his blood for us and has communicated to us both his flesh and blood will not refuse to do any thing for our Salvation Hear another Greek Doctor S. Cyril of Jerusalem in his Catechistical discourses which are the plainest declarations of the mysteries of our holy Faith Catech. 4. Mys. Seeing then Christ himself so affirms and says concerning the bread This is my body who after this can dare to doubt of it and the same also affirming and saying This is my blood who I say can doubt of it and say it is not his blood He changed water into wine in Cana of Galilee by his sole Will and shall he not be worthy whom we may believe that he changed wine into his blood For if being invited to a corporeal Wedding he wrought a stupendious miracle shall we not confess him much rather to have given his body and blood to the Children of the Bridegroom Wherefore with all assurance let us take the body and blood of Christ for under the appearance of bread is given to thee his body and under the appearance of wine is given his blood that having received the body and blood of Christ thou maiest be made partaker together with him of his body and Blood So shall we be Christophers such as carry Christ in them when we shall have received his body and blood into our Members and so as S. Peter saies shall be made partakers of the divine Nature Do not therefore look upon it as bare bread and bare wine for it is the body and blood of Christ according to the words of our Lord himself For although thy sense suggest this to thee yet let Faith confirm thee do not judge of the thing by thy tast but rather from Faith hold for certain so that thou hast no doubt that the body and blood are given to thee Knowing and accounting for most certain that this bread which is seen by us is not bread although our tast judge it to be bread but that it is the body of Christ. And the wine which is seen by us although it may seem wine to our sense of tasting that yet it is not wine but the blood of Christ. Can the holy Council of Trent have plainer words than these or fuller to our present purpose Add the testimony of S. Justin Martyr who lived yet nearer the Age of the Apostles in his Apology for the Christians to Antoninus the Emperor in which he gives him an account of the Christian Faith and where certainly he would not make it more mysterious than it was nor more hard to be believed according to any part of it then the truth and common belief of Christians forced him but rather would moderate the mysteriousness of it than encrease it Hear him then giving an account of the Holy Eucharist This meat is called by us the Eucharist because no body may partake of it but he who believes those things to be true which we say and lives so as Christ has taught us For we do not take these things as common and ordinary bread but as by the word of God our Saviour Jesus Christ was made man and had flesh and blood for our Salvation so we have been taught that this meat which is Consecrated by the Prayers of that speech we received from him is the flesh and blood of Jesus Christ who was made man For the Apostles in their Commentaries which are called Gospels have delivered that Christ so commanded and that having taken bread when he had given thanks he said Do this