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A77379 A Catechisme for communicants. Set forth for the benefit of the willing to be well prepared for the receiving of that great mystery of the Lords Supper. / By A wel-willer [sic] unto all the children and servants in this great citie, and the suburbs, but most especially those of the parish of Dunstans East, London. Bridges, Walter. 1645 (1645) Wing B4483C; ESTC R173262 50,770 119

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I am strictly tied by them to performe my service in all possible holinesse to God as ever I desire to receive from him the Sacraments benefit For otherwise First I shew that I have none of Christs Spirit and if so then I am none of his that 's most cleare Rom. 8.9 Secondly I deny the end fruit and purpose of the grace of the Gospel which is set downe clearely Tit. 2 10 11 12. Thirdly I deny that power to be in the flesh and blood for spirituall nourishment which is in bread and wine for corporall growth and strength 3. That I understand that this bread was and is appointed for the children to bee food for them dogs must not eate it and therefore must look that I can cry Abba father if ever I mean to be received into Gods favour or family See Matth. 15.22 c. Matth. 7.6 4. I am to know that to the unclean all things are uncleane yea even the very consciences are defiled Tit. 1.15 So for the uses of the third part Qu. What uses now are to bee made of the fourth part that the grace of the Sacrament is called inward spirituall and inward An. These in order 1. That God in spirituall things hath and indeed desireth to have to doe with hearts soules and insides whose purging pardoning and the like God doth and indeed wee should in these holy things chiefely aime at See to this purpose Prov. 23.26 Heb. 16.22 2. That a man had need to bee very spirituall in the drawing nigh to God were it for no other reason than this that the benefit is a spirituall benefit aad indeed the naturall man doth not perceive 1 Cor. 2.13 old men must have spectacles all men must have grace and the Spirit of God which doe either perceive or receive benefit in a Sacrament 3. That the Faith of a beleeving Communicant is a certain wonderfull kind of Grace that can pierce into the secret of salvation and bee able to see the hidden things of God No wonder carnall men care so little for the best things of God they are on the dark side of them Exod. 14.20 No wonder beleevers are so affected with them on the other side for the Gospel is the power of God to salvation Rom. 1.16 Thus much for the generall consideration of a Sacrament yet more clearly and wee goe further to aske Qu. Who is the author of a Sacrament An. God onely who did institute and ordaine the Sacraments both in the Old and New Testament and unto them annexed the promises of grace and glory which was in the power neither of man nor Angel to performe And therefore the holy Sacraments are by the Ministers of God onely to bee administred and of these also as in the name and stead of Christ Qu. Why cannot man be the author of a Sacrament An. Beside that one great reason aforenamed there are two more to bee observed the 1. Man giveth hee can give neither promise nor reward to any service the 2. God will not bee served according to mans appointment but as himselfe shall set downe and determine Matth. 15.9 Esa 29.29 Qu. What is the matter of a Sacrament An. It is a point of doctrine and divine knowledge that concerning which the learned have discovered themselves divers wayes 1. They have said that the matter of a Sacrament is twofold one in the sensible and terrestriall signe another in that thing or truth which is by the said signe set forth and signified unto us 2. Thus they have taught that the Sacramentall element as water in Baptisme and bread and wine in the Lords Supper that is the matter yet not without some higher thing therein and thereby set forth and signified as was said before of the Sacrament Which said Matter though it be corporall yet it is also spirituall as is to see 1 Cor. 10.3 4. spirituall I say not in regard of the substance for that is not all changed but in regard of the end upon which a wise receiver is to looke with this fourefold consideration 1. That the bread and wine is not now prophane and common but holy that is to say by God ordained and instituted to a holy and spirituall use 2. That it is the instrument of the holy Ghost by which he is spiritually efficacious in the heart of the beleevers 3. That by them the spirituall good things are both signified given yea and sealed up to the beleevers 1 Cor. 10.16 4. That to a wise receiver these things doe not so much serve to the body as to the soule 1 Pet. 3.20 3ly They have called the matter by a distinction that is to say the earthly matter and the heavenly matter meaning the signe and the thing signified and therefore they taught that it behooved those which came unto the Lords Supper to thinke that there they should receive two things to wit an earthly thing after an earthly manner that is bread and wine with the mouth of the body and a heavenly thing after an heavenly manner that is Christ Jesus by faith 4ly If you shall say briefely Christ is the matter of a Sacrament it is sound doctrine and indeed it is usefull for these two purposes 1. To try all false and spurious Sacraments for such they are all where hee is not found to bee the matter by which rule if five of the Popes seven Sacraments be tryed they will be found too light 2. To try all true receivers for thou mayst receive the matter of the Sacrament and yet not receive the matter the bread of the Lord and not the bread the Lord the outward but not the inward matter In a word when Christ did deliver to his disciples the bread and said This is my body and when wee in his stead doe the like to you it is such a speech as if a Prince should when hee had given one a faire Mannour bring him the Grant or Letters patents thereof and say unto him Loe there 's your Mannour c. Which serves for the understanding of the words wee speake to you in the delivery of the matter of the Sacrament Qu. What is the forme of the Sacrament An. Of this also you shall heare what was taught of old 1. They said that the forme of the Sacrament were those rites ceremonies or usages in the Sacrament which were agreeable to Gods Word and so to primitive institution Hence that assertion is amongst the Schoolemen that the word of God is the forme and soule of a Sacrament from which two things were concluded 1. That the words of our Lord in the institution ought onely to bee used without any addition or diminution 2. And that therefore it ought so to be done because every receiver ought so to receive as if the Lord Christ himselfe were present to give the Sacrament Secondly they did distinguish of the forme of the Sacrament and truely taught that this forme of the holy Sacrament was twofold First the manners of