Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	covenant_n	sacrament_n	seal_n	4,627	5	9.5821	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18690	A mirrour of Popish subtilties discouering sundry wretched and miserable euasions and shifts which a secret cauilling Papist in the behalfe of one Paul Spence priest, yet liuing and lately prisoner in the castle of Worcester, hath gathered out of Sanders, Bellarmine, and others, for the auoyding and discrediting of sundrie allegations of scriptures and fathers, against the doctrine of the Church of Rome, concerning sacraments, the sacrifice of the masse, transubstantiation, iustification, &c. Written by Rob. Abbot, minister of the word of God in the citie of Worcester. The contents see in the next page after the preface to the reader. Perused and allowed.	Abbot, Robert, 1560-1618.	1594 (1594)	STC 52; ESTC S108344	245,389	257

doe For they drank of the spirituall rocke which followed them the rock was Christ Christ therefore was their spirituall meate and drinke as well as ours and Iesus c Heb 13. 8. Christ yesterday and to day is the same and for euer The same therefore to them as he is to vs onely in difference of time To come in respect of them and already come in respect of vs. This the apostle further sheweth when he saith that they d 1. Cor. 10. 2. were baptised Which must be vnderstood either of the outward signe or of the inward grace of Baptisme But not of the outward signe therefore of the inward grace Therefore their Sacramentes offered the same inward grace that ours doe This S. Austen also plainly testifieth when he saith that e Aug. in Ioh. tr 26. their Sacramentes though in outward signes diuerse yet in the things signified and as hee speaketh straightwaies after in spirituall vertue were equall vnto ours and againe that f Ibid. tr 45. if a man respect the visible signe they did drinke an other thing but as touching signification and vnderstanding they dranke the same spirituall drinke that we doe which in both those places he prooueth by the same wordes of S. Paule which I haue alleaged and that by way of expounding the same wordes Which is to the shame of the diuines of Rhemes who so peruersly and contrarie to the verie light of the text labour to draw them to another meaning Now therfore whereas the Answ saith that this derogateth from the effect of Christes passion that our sacraments haue thence greater vertue then the Iewes sacramentes had it is but a presumptuous a foolish and vnprobable assertion without any likelihoode of trueth that may be gathered by the word of God We beléeue the vertue of Christes passion to haue béen no lesse to their saluation then it is to ours because we beléeue that Iesus Christ g Apoc. 13. 8. is the lambe slaine from the beginning of the world not onely in type and figure but in power grace also The h August lib. de natu gra cap. 44. same faith saued them saith S. Austen that saueth vs euen the faith of Iesus Christ the mediatour betwixt God and man the faith of his bloud the faith of his crosse the faith of his death and resurrection We beléeue therefore that their sacramentes hauing all relation to Christes passion as ours haue did yéeld no lesse benefite to them in Iesus Christ then ours doe to vs. Héere he referreth me againe to his learned treatises wherewith hee is so besotted himselfe that hee taketh euerie word in them to be an oracle albeit they be indéed as full of follies triflings and impudent falshoodes as his owne pamphlet is I am well enough acquainted with them alreadie But to call Sacramentes seales I learne of S. Paule Rom. 4. The name notably setteth forth the vse of them Seales serue for assurance of promises or couenantes to them to whom they are made Such are sacraments to assure our faith of the promises of God The deliuerie of seales giueth interest and right of the things sealed to them to whom they are deliuered The sacramentes of Iesus Christ doe giue as it were into our handes and possession through faith the whole prerogatiue of the benefite of Christes death and passion which is preached vnto vs in the word of the Gospell Therefore doth i Bernardus Ser. in caena domi Bernard fitly compare our sacraments to a ring by which a man is inuested and entered to the possession of his inheritance and whereof he may say The ring auaileth nothing but it is the inheritance that I sought for And euen so may we say that it is not the sacrament for it selfe but the things sealed and deliuered by the sacrament that we desire P. Spence Sect. 21. 22. THe place of S. Iohn The word was made flesh What prooueth it touching the Sacrament what kinde of argument is this In this saying The word was made flesh the sense is the worde assumpted flesh vnto it not changing his former nature and it is not to be taken as the wordes doe sound Ergo this text This is my body is not to be taken as the words import A verie a Cum insana dicis rides phrenetico c● similis August cont Iulia. Pelag. lib 4. vpstantiall argument But do you remember that syllogizari non est ex particulari It is like as if I should argue thus I am a vine is a figuratiue speech Ergo I am the light of the world is also a figuratiue speech But I pray you Sir is this saying The word was made flesh like to This is my body doth bread still remaining assumpt vnto it into one person or into one suppositum Christes body Luther said so be you now of that minde This is to speake you wote not nor care not what so you say somewhat S. Augustine as Bede citeth him saith Christ hath commended vnto vs in this sacrament his body and bloud Saith he so me thinketh hee saith verie well for vs as we could wish him We thanke you for such texts heartily But he saith further which also he hath made vs and by his grace we are the same that we receiue What inferre you hereof and forsooth say you wee are not transubstantiated into the Sacrament A most wittie pithie and subtile peece of Logicke nihil supra logicke was good cheape when this stoode for good logicke A long discourse it would aske to answere you fullie and a verie goodly meditation is herein offered to our soules We are become one with Christ not by being transubstantiated into him but by being ioyned by the Sacrament vnto him as members to our head as many peeces of wood make one doore ship house or such like not one turned into an other but ioyned togither that they make one thing and so we become by this Sacrament his mysticall bodie as his members ioyned togither into one Remember for this point how diuinely Hilarius and Cyrillus haue written and leaue your prophane dealing in so waightie a cause especially so besides all reason and common sense R. Abbot 21. 22. IN these two sections the Answ plaieth Hickescorners part and by the way prooueth himselfe a mightie wise man I sée that to be true in him which a worthie man said a Iren lib. 1. cap. 9. Audax impudens res est anima quae inani aere calescit A rude and an impudent thing is the mind of that man that is tickled with vaine presumption and fansie Though he shew himselfe héere both an ignorant Blind-asinus and a peruerse wilfull wrangler yet he taketh vpon him as if no man had either Logicke or wit but onely he and solaceth himselfe with his termes of vpstantiall argument and good cheape logicke and most wittie pithie and subtill peece of Logicke By his naming of Luther in this

hope and charitie ioyned with the entrance of his blessed bodie into ours so by that diuine touching thereof we are so vnited to him as man and woman by the coniunction of their bodies become one body or one flesh according to S. Paul For we being many are one bread and one body all which are partakers of one bread and one cup. 1. Cor. 10. This same one bread and one cup whereof we participate is Christes body and bloud in the Sacrament receiued which by entring into our bodies and touching vs maketh vs all one b In that maner do we eat Christ as hee maketh vs one amongst our selues one with him This is not done by bodily touching therefore neither do we eate him by bodily feeding amongst our selues and one with him this being a Sacrament of vnitie And it is to be vnderstood of Christ not of verie bread which cannot be one in so manie places of the christian world but c It is one bread in mystery throughout all the world euen as it is one cup. diuers breads We doe therefore participate of one bread in the blessed Sacrament which is Christ R. Abbot 27. HE confesseth those excellent and heauenly effects of the Sacrament which I set downe sauing that I follow Caluins metaphysical imagination as he termeth it that we receiue the same effects in the sacrament by faith Caluins iudgement in that point is indéed more metaphysicall then that a méere naturall should vnderstand it Hée knew well enough that Christians come not to their sacraments as swine to a trough as if they were to receiue the graces of God with their bodily mouthes and therefore that it must be the hand of the soule a Augu. in Ioh. tra 50. which is faith that must receiue the same both in the word and in the sacrament He found by comparing the spéeches of b Ioh. 6. 47. 54 Christ in the sixth of Iohn that by beléeuing in Christ wee eate and drinke the flesh and bloud of Christ and consequently receiue all the vertues and graces that arise from thence to vs. He found that S. Austen did so expound it To c August in Ioh. tra 26. beleeue in Christ saith he that is to eate the bread of life He that beleeueth in him eateth him He knew that the fathers of the old testament receiued the same graces that we doe and that they receiued them by faith and that we haue d cor 4. 13. the same spirite of faith as they had and therefore by faith are made partakers of the same graces as they were He knew that God had appointed both the word and Sacramentes to be meanes both to beginne and also to continue vphold increase our faith that by this faith in the exercise of the same word sacraments we might more more grow into societie and vnity with Christ vntil we attaine to the fulnesse of our perfection Now whereas the Answ obiecteth that if our eating and drinking of the flesh and bloud of Christ be onely by faith then we may eate and drinke the same at any time without any sacrament I would haue him know that we take not the same eating and drinking to be any momentany action but the continuall exercise of a liuely faith For although the minde perhaps by reason of the present occasion be most effectually bestowed to this exercise either in the vse of the word or especially of the sacrament and of the sacrament so much the more by how much visible and apparant signes and tokens are more forcible to moue vs then onely words yet we know that neither the word nor the sacraments haue onely a present effect but serue to settle and continue Christ in our consciences in such sort that he may be a continual meat for our soules to féede vpon that by the assured beliefe of his body giuen and his bloud shed for the forgiuenesse of our sinnes our heartes may be chéered continually and comforted against al the occasions of doubt and distrustfulnesse which from day to day and from houre to houre arise to disquiet our mindes And as Abraham our father though he had faithfully embraced the promise of God and the couenant of his grace yet néeded the sacrament of circumcision for a seale of the same couenant thereby to be vpholden in the continuall assurance thereof so we though we haue once by the word of the Gospel and participation of his sacraments receiued Christ to be the food and sustenance of our soules yet that we loose not Christ again and the comfort of his grace our fayth néedeth to be continually exercised and strengthened by the offering and yéelding of Christ vnto vs in his word and sacraments which else through the want of these meanes would faile decay and dye in vs euen as we sée the body to perish for want of his dayly foode Which I note for the auoiding of that cauil which perhaps the Answ would mooue against that that hath béen said that if we may eate the flesh and bloud of Christ without any sacrament then we need not any sacrament for the doing thereof For although we do by fayth eate and drinke the same when there is no sacrament yet it followeth not thereof that the sacrament is néedlesse because the Sacrament is one of those speciall and most effectuall meanes whereby God offereth and giueth Christ vnto vs with all his benefites to be ours that our faith may lay hold vpon him and receiue him to make him the continuall food and sustenance of our soules And if the aforesaid eating and drinking import not such an action as may be at al times and without the sacrament what shall we say of those that are hindered from euer being partakers of the Sacrament as the théefe that was crucified with Christ but that they are consequently secluded from euelasting life For Christ sayth e Ioh. 6. 53. Except ye eate the flesh of the sonne of man and drinke his bloud ye shall not haue euerlasting life If then the eating and drinking of the flesh and bloud of Christ cannot be without the sacrament it followeth that he which receiueth not the sacrament faileth of eternall life But to say so is erronious and damnable doctrine Therefore the eating and drinking of the flesh and bloud of Christ signifieth such a thing as may be done at all times and without the sacrament But now that the Answ hath so reiected that maner of receiuing the grace of Christ in the sacrament which Caluin taught let vs sée how he will haue the same to be receiued He saith we haue it by our spirituall receiuing of Christ in faith hope and charitie But this hangeth not well togither with that which he saith afterward of the sacraments yéelding their effect by the very worke wrought and therefore without any of these Let that be reserued to his due place But héere we haue him confessing that fayth is one

and not to bethinke any thing els For these things must not be iudged of as they seeme but all mysteries are to be considered with the inward eies that is to say spiritually The forging of this lesson maketh the Answ to play the Athenian mad man so that wheresoeuer he heareth of the body of Christ in the sacrament hée dreameth of his reall and carnall presence wheresoeuer he readeth of eating the flesh and drinking the bloud of Christ hée imagineth his carnall and Capernaitish feeding But let him vnderstand Chrisostome by Chrysostomes own rule and he shall finde nothing in him to stand him in any stéed for these grosse conceites P. Spence Sect. 15. YOur place of S. Cyprian Our Lord gaue at his supper bread and wine c. De vnctio Chrismat Besides many other places of S. Cyprian proouing the reall presence marke this place vnmaymed and tell me what you thinke of it and how you a I like it very well for hee saith plainly that Christ at his last supper gaue to his disciples with his own hands bread and wine like it But yet you make me maruell what you make in this Sermon prowling for a testimonie where the Sermon it selfe is wholly against you haue you in your church the vse b VVe neither haue it nor care to haue it because christ hath not taught of Chrisme so much in this sermon commended haue you retained c D●gma tuum ●●rdet cum te tua cu●pa remordet any shadowe of the publique and generall reconciliation of sinners spoken of him in this Sermon done by the Church with musick and common Iubilations and reioycings of the whole multitude in their reconciliation as heere S. Cyprian if you wil admit him for the authour of these Sermons wonderfull gallantly setteth out And withall doe ye like of this thing M. Abbot that he saith that it was done in that time by publique order of the Church when Christ as he vttereth it brought out the prisoners from hell Or as he saith a little before when as descending to hell he turned the olde captiuitie and led it captiue Or doe you like of this point that he left this example to his Church by tradition yet continuing that there should be in the Church absolution of sinners Thinke you Christ descended into hell I doubt you doe not except in that most pitifull damnable sorte to speake no worse of it which d It is horror to the Papist which is the speciall comfort of a true christian mā with horrour I must remember that hee should suffer hell tormentes himselfe vppon the Crosse What meant you then to put vs in minde of this booke so much condemning your practises and so notoriously testifying the auncient custom of hallowing of the oyle vpon this time of Christes passion to serue for all the yeare after And yet the fathers forsooth are yours against vs. I oppose nothing but wish to be quiet els you might heare whether they speake for vs. Thus then to the place he had shewed before that the Sacramentes one of the which hee maketh vnction by expresse word doe worke our ioyning to Christ for that coniunctions sake he inferreth Our Lord then at the table where he eate his last supper with his Apostles gaue with his owne handes bread and wine but vpon the crosse he yeelded his body to be wounded by the handes of the soul●iours But why or how to giue thē bare bread no But ●hat sincere trueth and true sinceritie being more secretly imprinted in the Apostles should declare vnto the nations What that the Sacramentes were bare e Not so but that being in t●en own nature but onely commō creatures ●read wine yet by grace and by the worde of God they are to our faith not onely in name but in power the flesh bloud of christ the pledges of the grace of God the assurāces of our immortalitie the seales of our redemption and as it were vessels wherin God setteth before vs all his promises of blessings that we may receiue and enioy the same bread and wine a deep high point forsooth in such secret figuratiue sort to be shewed No M. Abbot they should shew the nations How wine and bread are the flesh and bloud and in what sort the causes agree to the effects and diuers names or kindes are reduced or brought to one essence Do you heare essence they be brought to one essence or one substance helpe that sore if you can with all your cunning and the signes and the things signified are reckoned by the same names And he hath told you why they should be called by one name because as he said before with the same breath they were brought to one essence In the next period he termeth the Sacrament f Not because of the substāce of i● but because of the mysterie and signification the tree of life Read what our side doth tell you vpon this and infinite such places in their bookes which my simplenesse is not worthy to beare or touch and yet you oppose me wil mine answers as though the credite of the cause hanged wholly vppon my small skill and learning or as though I must not beleeue the Catholique religion except I were a doctor in the same R. Abbot 15. THe Answerer being wéeried as it séemeth with the euidence of the testimonies cited against him and therefore desirous to take breath a while maketh an idle vagary in answering this place of a c●prian de vnct chri●matis Cyprian and vrgeth me with other matters conteined and commended in that sermon which hée saith are not vsed or receiued in our Church as Chrisme absolution the descending of Christ into hell But I maruell whether he were well aduised or not when he wrote these thinges or whether hee vnderstood what Cyprian said To answere to them in order First hée demaundeth Haue you in your Church the vse of Chrisme so much in this sermon commended He bringeth no reason whereby to prooue anie necessitie of Chrisme and therefore it may be sufficient to answere him with the like demaund Haue you in your Church of Roome the custome of washing eche others feete vppon maundy thursday so much commended in this sermon and which you are here told that Christ b H●● sole●●i d 〈…〉 tione omni tempore a●endum instituit instituted to be alwaies done with solemne deuotion in the vse wherof Saint c Ambros de sacram lib. 3. cap. 1. Ambrose also thought that his church of Millaine did more rightly then the old church of Roome in not vsing it He wil say the they haue lawfully refused this We say that we haue as lawfully refused the other These were arbitrary and indifferent ceremonies taken vp by the will of men and by the will of men and by the libertie of men to be refused againe d Sta●ulen in D●oni A●cop Eccle. Hiera● Stapulensis vppon Dyonisius noteth many