Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	bread_n	consecration_n	9,800	5	10.7786	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08201	Abrahams faith: that is, The olde religion VVherein is taught, that the religion now publikely taught and defended by order in the Church of England, is the onely true Catholicke, auncient, and vnchangeable faith of Gods elect. And the pretensed religion of the Sea of Rome is a false, bastard, new, vpstart, hereticall and variable superstitious deuise of man. Published by Iosias Nicholls, an humble seruant and minister of the gospell in the Church.	Nichols, Josias, 1555?-1639.	1602 (1602)	STC 18538; ESTC S113254	207,023	348

the power and working should remaine distinct in that verie manner and order as is before declared in Baptisme and all the other sacraments Now if any man would here presse vpon mee the change of times that therfore the sacraments of the new testament haue more power and vertue in the worke wrought then they of the old as though that now such a grace were in the outward action of the minister ministring the Sacraments in due forme as was not in the sacraments of the old testament I answer that this can not be shewed by any wordes of the new testament For if they alleadge that baptisme is intituled by the verie worke it signifyeth as it is called c Tit. 3.5 The washing of the newe birth and the bread in the Lordes supper is thus expressed by Christ This is my bodie Wee may answere that so and in the same sence circumcision is called the couenant and the lambe the passeouer And as in the old testament God openeth his minde when hee calleth the same circumcision by the name of a signe So here doth the new Testament expresse the same meaning as where Christ is said to sanctifie cleanse his Church d Ephes 5.26 By the washing of water through the word Where the water is not vnderstoode to doe any thing of it selfe but as it is ioyned to the word as a signe and seale therof for Christ teacheth directly that it is the a Ioh. 15.3 word that cleanseth vs. And as I shewed before Saint Peter saith It is not the putting away of the filth of the flesh that is the outwarde washing of water that saueth vs. And againe Christ calling the cup the new testament in his bloud doth also to open his mind adde this as oft as wee drinke it we should doe it in remembrance of him And least we should dreame of a further power in our sacraments then in them of the old Saint Paule doth of purpose teach the contrarie to the Corinthians shewing that the read sea and the cloud was vnto Israel that which baptisme vnto vs saying b 1 Cor. 10.1 They were all baptized vnto Moses in the cloud and in the sea And that Manna and the rock was that vnto them which the Lords supper is vnto vs saying And did all eate the same spirituall meate and did all drinke the same spirituall drinke for they dranke of the spirituall rock which followed them and the rocke was Christ Which may further appeare by his reason notwithstanding these sacramentes they were ouerthrowne in the wildernesse therefore they were but outward signes and seales effectuall onely in the beleeuers Vers 6.11 as is expounded Heb. 4.2 which being compared vnto vs by an equall comparison when he saith These are ensamples to vs c. And againe Now all these came vnto them for ensamples were written to admonish vs. It must needs bee that he maketh the vertue of the sacraments of both times equal seeing that giuing the same termes to those sacraments which are giuen vnto ours he inferreth that if we doe as they did wee shall haue the same punishment And it soundeth that way that he saith a little c Vers 16.17 after that we by eating of our sacrament of the Lords supper are partakers of the bodie and blood of Christ and all members in one bodie And that they which b vers 18. eat of their sacrifice were also partakers of the alter that is of the good graces of God in Iesus Christ of whom the c Heb. 9. 9. cap. 13.10.15 alter was a figure Therefore it cannot be that a greater grace or vertue should bee in the sacraments of the new Testament aboue the sacraments of the old And where as some thinke that in the Lords supper the bread is changed into the bodie of Christ and so consequently there should bee a great difference from the old sacraments this may not onelie be ouerthrowne by this that Christ followeth the same order and termes in instituting of these which were vsed in the institution of the other as is alreadie sufficiently declared but also because the holie ghost by diuers other arguments doth make this most apparant namely that the signe remaineth distinct from the thing signified and neuer changed into the same First hee saith d 1. Cor. 11.26 As often as yee eat this bread and drinke this cup ye shew the Lords death till hee come Where note first that in teaching vs the meaning of this Sacrament hee telleth vs that it is a shewing of the Lordes death a great oddes then from being his bodie For it is one thing to shewe his death and an other thing to make it his bodie and least it might bee taken that both might concurre hee openeth himselfe saying Till he come thereby teaching that this is an outward testimonie of his death till hee returne from heauen where he now is for it cannot be said til he come if he be there in presence yet more fully when he saith by eating this bread c. we shewe his death c. which maketh it manifest that this eating and drinking is the Sacramental signe and this shewing of his death is the signification and the reason till he come that is because he is absent in bodie he hath left this sacramēt as a pledge and seale of his death till he come againe in his bodie and therefore he calleth it bread a ver 26.27.28 three times in this place and that euen then when it is eating after the woords as they say of consecration And last of all it is to be considered that there is no ground or reason reueiled by God in his woord that the same maner of speech in the same kinde of thing in the new Testament should differ from the old in signification and vse Secondly when he saith This cup is the new Testament in my bloud why may wee not as well take the cup to be changed into his bloud as to say the bread is changed seeing there is no more exception in the one then there is in the other Thirdly if the heauens must containe him as saint b Act. 3.21 Peter saith vntil the time that al things be restored and that no where it is reueiled that the consecrating of the bread and wine is accepted how can there be his bodily presence And to conclude if he shall so come as he was seene goe into heauen as the Angell c Act. 1.11 taught the Apostles and that wee must d Math. 24.26.27 not beleeue them which say He is in secret places but as Christ teacheth hee shall come as the lightning commeth out of the East and shineth vnto the West Then it must needs follow that we cannot conster or vnderstand this any otherwise but as the sacraments of the old Testament so our sacraments of the new Testament are onely signes and seales of the couenant of mercie in Christ Iesus which

the holie ghost doth vse as holy misteries to stirre vp and quicken and encrease all good graces and the worke of faith in vs according to Gods free promise in the couenant Now for the number of sacraments That in the new Testament there are and should bee but two Sacraments of the couenant This will appeare if it be shewed that the old testamēt did shadow out these two onely and that the new Testament commands no more First for Baptisme Saint Peter saith that the a 1. Pe. 3.20.21 Arke of Noe was a figure of our Baptisme and Saint Paule b Colos 2.11.12 auowcheth that our Baptisme is come in the roome and place of circumcision Secondly touching the Lords supper Christ instituting it after he had eat the passouer did thereby declare that the same succeeded the passouer and that the passouer being fulfilled and finished by his death should giue place vnto his supper or holy communion which is confirmed by the practise of the Apostles who euer after instructed the church to receyue this and leaue out that as in the constituting of the seueral churches it doth may appeare Againe that place 1. Cor. 10.1.2 comparing the cloud going through the read sea the manna and rocke vnto our two Sacraments sheweth plainely that the equitie of Gods proceeding which vnder the law was figured in these two sacraments should bee preserued Namely one for the first entrie into the couenant and an other for the confirmation of the same that although there were many yet they had no more but the substance of these two and therefore these two were to remaine perpetuall and be in as great value and vse vnto vs as if they were manie And I am fully perswaded that no honest man by any learning can shew any place pregnant either in the olde or new Testament for any other third or fourth or more to be shadowed out in like maner as these two Now in the new Testament it is apparant that these two are cōmāded by that which is alreadie spoken But that there bee no other let a man examine whatsoeuer is or may bee pretended by this diffinition of a Sacrament and the holy scriptures wherein and whereby I haue declared and approoued the same hee shal find they come short and beside the marke for either they lack a commandemēt from god or els an outward signe or els are not declared signes of the couenant As for example if any would make penance a Sacrament he shall find that God commanded not penance by satisfaction but onely the satisfaction which is made alreadie by the bloud of Christ and there is no signe appointed by God thereunto if any other will make orders a sacrament he shall finde their wants the couenant of mercie for that imposition of hands in orders is a signe of the grace of the ministerie and not of the couenant of saluation If some other should set foorth matrimonie for a sacrament there wants a commandement to make it a signe secondly it is in no place any otherwise but as infinite other things a comparison and similitude or metaphore And so it may be truely said of any thing else which is colourablie thrust vpon the church by the name of a sacrament Nowe lastly the difference betweene Baptisme and the Lords supper in sealing of the couenant is that Baptisme is for the first sanction of the couenant and entring into the church A seale of our adoption regeneration this was circumcision to Abraham and his seed and the cloud and read sea was this vnto all Israel who were led by the hand of Moses And that Baptisme might be for the first sanction of the couenant and entring into the church the Apostles were a Matth. 28. commanded to preach and to receiue such as beleeued by Baptisme into the church and so b Act. 2. 8. 10. 13. 14. c. they by this marke seperated the christians from others whē they first wonne them to the gospell as all examples of their practise do shew so well knowen as I neede not to reherse them But for the other part you haue for regeneration these woords c Tit. 3.5 The washing of the new birth and the renewing of the holie ghost and for adoption these woords d Gal. 3.26.27 Ye are all the sonnes of God by faith in Christ Iesus for all ye that are baptized into Christ haue put on Christ. Where the putting on of Christ by Baptisme being alleaged to shew our being Gods sons by faith teacheth that Baptisme is a seale of our adoption And for this also Baptisme is but once ministred because we once enter into the church and are but once borne againe and adopted to be Gods children Then as for the Lords supper that it is a seale of our communion in the couenant these words directly shew e 1. Cor. 10.16.17 The cup of blessing which we blesse is it not the communion of the bloud of Christ the bread which we break is not the cōmunion of the body of Christ for we that are many ar one bread one body because we al are partakers of one bred where it is called communion c. because by this sacrament we are confirmed in the participation of Christ as by a true seale of the couenant and assured to be of his mysticall bodie As touching the continual strength we haue hereby the often receauing doth notifie the same and the kindnes of creatures the maner of applying and the nature of working For we being dailie subiect to sinne and weakenes are here on as on a banket to feede for our dailie inward strengthning and bread and wine familiarly shew vs that Christ is the bread from heauen and his bloud is the ioyfull wine to glad mans hart which when Christ biddeth vs to vse in remembrance of him what is it else but that by the taking eating drinking of these things for such an end we should stirre vp our harts in the assurance of the forgiuenes of sinnes and of the continuall grace and mercie of God 1. Cor. 11. which Paul confirmeth when he saith we shew the Lords death c. For by it we are confirmed so that we thereby professe before all the world 1. Cor. 10. that so we beleeue and are assured that our sauiour will come againe to receiue vs into glorie And in that it is called as before a communion with Christ what other woorking can it haue 1. Cor. 12. but to strengthen our faith and to encrease in vs euerie good gift by the spirit And hereof the Apostle saith we are made to drinke into one spirit as if he should say as we drink wine to cherish our fleshie hart so here we haue a spirituall drinking of Christs blood to cherish our soules vnto eternal life Thus you see the sweet consent of the old new Testament touching the holie Sacraments what they are in nature how

you also find that he had an a Gen. 15.9 cap. 17.9 expresse commandement So Moses in all the foure bookes of Exodus Leuiticus Numbers and Deuteronomie sheweth plainely that he ordained neither passouer nor any sacrifice or other ordināce but by expresse commandement of god So the prophets when they shewed any signe of Gods good pleasure they gaue it by his authoritie and assignement as b Cap. 7.18 37.22.30 and 38.7 Esaiah vnto Ahaz and vnto Ezekiah c 1. King 18. Eliah before Ahab c. And this is Iohns Baptisme d Math. 3.3 Ioh. 1.33 by the commandement of God And for the same Baptisme to be perpetuall in the church and also the Lords supper e Luk. 22.19 1. Cor. 11.23 Matth. 28.19 euerie one that readeth the new Testament must needs be verie negligent if he do not perceiue when and where they were commanded of God Nowe the second thing in the nature of a Sacrament is whereof they consist and this all men know to be of an outward thing which may be seene and discerned by the senses and of an heauenly and spirituall thing which cannot be seene but commended to the vnderstanding The first is called a signe because it is not there to serue according to his owne proper nature but to an other special vse appointed of God that is to represent an other thing which it selfe is not and not onely to be a bare signe but also such a signe as is a seale which being set to a writing doth make it authenticall so this is appointed to assure vs of the partaking or hauing of the verie thing it selfe which this outwarde signe doth signifie The thing signified or sealed is the couenant of mercie which is in Christ which couenant is that God promiseth forgiuenesse of sinnes righteousnes and saluation to all that beleeue in Iesus Christ as is taught out of the prophet Hieremie in the a Heb. 10.12.16 Epistle to the Hebrewes and I say In Iesus Christ not onely because that as is taught to the Galathians The b Gal. 3.17 couenant was confirmed of God in respect of Christ but also because that as is taught in the Epistle to the Hebrewes c Heb. 9.15 by the death of Iesus Christ wee receiue the promise of eternall inheritance and so the Testament our couenant is confirmed by the death of him that made the Testament And therefore the sacraments doo so represent and assure vnto our soules this couenant as they doo applie vnto vs his verie death his bodie broken and his bloud shed as the perfect ratifying and establishing of the couenant so that in receiuing the Sacraments wee must by faith as it were wash our selues with his bloud and feede vpon his bodie and bloud to the sealing vp of our euerlasting saluation in the assurance of the couenant And here is to be obserued that these thinges are to bee vnderstood distinctlie the signe the thing signified and wherein the power and operation of the Sacrament consisteth The signe is not changed into the thing signified neither hath it the nature power or operation of the thing signified but onely representeth as a seal applieth the thing signified Secondly the thing signified is the verie matter of our happines which is to be in couenant with God engrafted cleansed nourished and strengthened in Christ vnto eternall life but the power commeth of the institution that as God hath ordained them to be signes and seales so they are in deed and the working is of the holy ghost for he by his spirit doth make thē effectuall in all beleeuers for the strengthning of their faith in the holy couenant and for the liuely applying and fruitfull feeling of the death bloudshedding of Iesus Christ the mediator thereof And this is to be all and the onely nature of Sacraments may appeare in all times And first in Abrahams time there is a Gen. 17. circumcision which is of the fathers the signe whereof is the cutting of the foreskin of the flesh and the signification is the couenant of God with Abraham to bee his God and the God of his seede It is not onely called a b Vers 11. signe of the couenant but also c Vers 10.13 the couenant thereby to shew that it is not only a bare signe or token but also an assurance as a firme seale And so Saint Paule interpreteth it saying d Rom. 4.11 After he receiued the signe of circumcision as a seale c. Againe here are three distinct things the signe is not turned into the couenant neither hath it the nature and power nor the operation thereof For the couenant is in the promise and the signe doth represent that promise and that promise respecting Christ is the matter of Abrahams happinesse by which hee was made and a Esai 41.8 called the friend of God Who before this couenant in his fathers house could not but worship other Gods and so was an enemie to God and therefore miserable And this appeareth as the Apostle teacheth because he b Rom. 4.9.10.11 was iustified by faith in Christ before he was circumcised and after receiued the signe of circumcisiō as a seale of the righteousnesse of the faith which he had when he was vncircumcised Now the power it had thus to worke as a signe and a seale was of Gods institution who ordained it to be such a signe and a seale yet the operation and effect was onely by the holy Ghost for els all men circumcised should haue beene happie and saued and therefore the Apostle teacheth vs that he is not a c Cap. 2.28.29 Iew which is one outward neither is that circumcision which is outwarde in the flesh but he is one within and the circumcision is of the hart in the spirit not in the letter teaching thereby that the outward worke of cutting the fore skin hath no effectuall working but when God by his spirit doeth circumcise the heart according to that comfortable speech of Moses d Deut. 30.6 The Lord thy God wil circumcise thine heart and the heart of thy seed that thou mayest loue the Lord thy God with all thine heart and with all thy soule that thou maiest liue Now concerning the time of the law the most memorable sacrament is the Passeouer whereof we e Exod. 12.11.13 find the like description For the lambe is somtime called a signe of the passeouer sometime the passeouer it selfe to teach that it was both a signe and a seale And this hauing his chiefe fulfilling in Christ the Apostle calleth f 〈…〉 Christ our passeouer to shew that the sacrament of the passeouer did concerne the couenant of mercie in Christ Now the institution being set forth and in all sorts explaned by God as the other sacrament of circumcision doth shew the distinction of the thing signified in regarde of the nature power operatiō euē as is before said of the other

the authority of their Church before the holy scripture so these allow so much and so far of holy scripture as serueth for their purpose deuised wickednesse And as the heretikes called Nazarai did confirme their dotages by reuelations false miracles so traditions much ragged stuffe in poperie bee made warrantable by miraculous operations apperitions The heretikes aforenamed Pepuziani do send al men to a city in vpper Phrigia called Pepuza naming it the celestiall Ierusalem the citie whereof the prophets spake as though there were no other heauen So the papists cal vs to the church of Rome as though the vniuersall Church were tyed to one place out of which there is no saluation or way to heauen As concerning the worship of God Simon Magus the root of heretikes caused his owne image and of his harlot to bee worshipped of his disciples So the papistes set vp images of their canonized Saints to be adored Angelici were heretikes which worshipped Angels So the papists haue a b Missa votina de Angelis speciall masse of the Angels pray vnto Angels Marcellina companion of these heretikes called Carpocracians worshipped the images of Christ and Paul c. So do the papists Collyridiani worshipped the virgin Marie the Sethians worshipped Seth. The Abelonites worshippe Abell and diuers others doe the like according to their sect So the papistes according to their sect praye vnto all their canonized Saints and worship them The heretikes Armenij worshipped the crosse of Christ and so doe the papistes Concerning the sacraments the heretickes called Donatistes measure the power and effect of the sacraments by the dignitie holinesse and hand of the minister So the papists assigne the power of the sacraments to the worke wrought of the priest and that the intent of the minister is necessarie to make it a religious action And as the papists permit weomen to baptize cloistering their holy and religious nunnes So their progenitors the heretickes Pepuziani admitted weomen to the ecclesiasticall ministerie and the Marcionites taught that weomen might baptise The heretikes called Messalians say that the force of baptisme pertayneth onely to the signes and so do the Papistes And as the papists in Baptisme haue salte spittle crossing and other annexed ceremonies with coniuration by which it is as it were chaunged into a new thing So did the Simonians and Marcitae olde heretickes their naturall fathers defile and in a manner blot out baptisme In the Lordes Supper the heretikes Aquarij were not content with the two outwarde signes of bread and wine but added also water So do the papists mingle water with the wine in the cup. And the Marcitae aforesaid professed that by words and incantations they changed the wine in the cup into the bloud and bring the grace of God into the same cuppe so the papists professe that the sacrament is changed by their words of consecration and coniuring into the verie bodie bloud of Christ and that grace is contained in the sacraments And here they resemble the Apollinarians which made Christes bodie to bee heauenly and not earthly for the papistes say that it is the bodie of Christ though it be not seene felt nor heard and they are like the Marcionistes which accounted Christes bodie fantasticall so these will haue men beleeue the sacrament to bee his body though it haue no quantities nor qualities of a bodie And they are like the Timotheans which confound the two natures of Christ and the Euticheans who affirme the humane to be swallowed vp of the deuine and to the Nestorians who make his manhood equall to his Godhead For the papistes say that the same bodie or man is in heauen and in earth and that in as many places of the world at one and the same time as it is or may bee at once consecrated made by their priest which propertie of being in many places at once is not of the nature of man but of God therefore herein they are neere in affinitie with these heretickes The heresie of Vincentius Victor hath this amongst others that the sacrifice of Christians that is the sacrifice of the bodie and bloud of Christ is to be offered for them which being not baptised are departed out of the bodie So the papistes haue their sacrifice for the dead The Maniches refuse the olde testament and partly mangle and curtoll and partly cast away the new So the papist though in woordes they acknowledge both yet in truth they refuse both keeping them from Gods people and reading them in a strange toong that the people cannot vnderstande which vnto them is as good as if they were cast away The Heracleonites make a superstitious calling vpon God with strange and vnusuall words especially to driue away diuels such is the masse of the papistes all in a strange toong and their exorcismes are of the same fashion The heretikes called Taciani Origeniani Hierarchita Saturniani and diuers others make mariage an vnholie and vncleane thing and of the diuel and shut it out of their congregation So the papists not onely preferre a single life before mariage but also with such like tearmes make it as an vncleane thing not meete for their priestes and allure both men and weomen to the vowe of chastitie as a purer and holier life then matrimonie and therein they are also like the Eustachians who despised the maried priestes And as the papistes haue their Friers Monckes and Nunnes of a straunge and differing habite from other men and weomen and that seruants vpon a vowe may leaue their Masters and some of these vowed persons professe the renouncing of worldlie ritches and worldly dooings to walke a more neere course to heauen so these heretikes the Eustachians had their differing habite from other men seruauntes by this habite despised their Masters and ritche men which did not renounce all which they possessed were accounted without hope towardes God also these heretikes counted the eating of flesh vnlawfull euen as the papistes doo And as the papistes forbid flesh and as they call it white meat so their graundfathers the Maniches abstained from fleshe egges and milke And there were heretikes which put religion in going barefoot and therfore called of some Nudipedants so are the franciscans and others amongst the papistes of such religion The donatistes denie the magistrates authoritie in matters of religion and namely in punishing of heretikes So the papistes shut out the magistrate in causes ecclesiasticall and as the papist giue the pope the primacie aboue the magistrates in all causes and at their pleasure put them downe with their great curse so these their predecessours the heretikes called donatistes doo most vilelie raile against magistrates beate them downe with menacing words These donatistes had manie vile thinges in them wherein they fitly father the papistes they were circumcellions and counterfaited an austere life like the popish monkes heremites and friers liuing in caues and selles They ran vpon christians whom