Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	baptism_n	sacrament_n	supper_n	22,321	5	9.1392	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64231	A practical and short exposition of the catechism of the Church of England by way of question and answer. Wherein the divine authority and reasonableness of every question and answer, every doctrin and practice in it recommended, are evidenced and improved against most contemners of it and dissenters from it. With that moderation and plainness that it may engage all to adhere to, and especially may instruct children in the true Protestant religion of the Church of England. Humbly offered for the good of schools and youth. By Nathanael Taylor, M.A.	Taylor, Nathanael, d. 1702.	1683 (1683)	Wing T544B; ESTC R222427	64,394	147

especially in their Adversity however God is slighted by them in Prosperity Q. What is yet remaining of the Catechism A. The Doctrine of Sacraments Q. Why is that considered in the Catechism A. 1. It is a great part of Religion 2. That we might not only be acquainted with our Duty to God but also of what we receive from God 3. That the Catechism might be a compleat Compendium of Divinity Q. How many Sacraments hath Christ Ordained in his Church A. Two only as generally necessary to Salvation that is to say Baptism and the Supper of the Lord. Q. Why is there but two Sacraments A. 1. To Correspond with the two under the Law Circumcision and the Passover 2. The other pretended Sacraments are not so properly nor as such are they appointed by Gods Word Q. How are these Sacraments said to be absolutely necessary to Salvation A. 1. Leighs body of Divinity p. 910. They are not so absolutely necessary as that Persons not receiving them where through Persecution they cannot or where they being not rightly administred they dare not receive them shall fail of Salvation God dispensed with the Israelites breach of Circumcision in the Wilderness Gen. 17. Josh 5.45 Hookers Polity lib. 5. sect 60 61. though it was strictly Commanded 2. They are necessary as means to be used being Seals of the Covenant of Grace applying Gods Grace to every one receiving them aright 3. They are thus far absolutely necessary in an Established Church that they who slight them of wilfully neglect their receiving them Gen. 17.14 may dread their being cut off from Gods People Q. What mean you by this word Sacrament A. I mean an outward and visible sign of an inward and Spiritual Grace given unto us Ordained by Christ himself as a means whereby we receive the same and as a Pledge to assure us thereof Q. What is included in this Answer A. Sir Chr. Wyvel's Triple Crown examined p. 43 44 45. H●mil of Engl. on Sac. Calvin Instit lib. 4. Cap. 19. Sect. 34. Calvin Institut lib. 4. Cap. 19. Sect. 5 6 20. Homil. of Engl. on Sac. Ames Bel. Enerv. Tom. 3. Lib. 7. Cap. 1. 1. That in a Sacrament there must be an outward sign visible subject to our Senses and so Absolution and Confession must fall and be no Sacraments 2. This outward sign must be signifying of an inward and Spiritual Grace Thus Matrimony is no Sacrament it is common to Infidels and by our Adversaries is forbidden to their Priests which if a Sacrament is very absurd 3. To make a Sacrament there must be also a giving and ordaining the outward sign by Christ himself and thus extream Unction and Confirmation are no Sacraments 4. It must be a suitable means to convey the inward Grace and Pardon and so Sacraments must not only be signs of but means and instruments to convey And thus Orders no Sacrament for it hath no outward sign prescribed by Christ nor promise of Pardon made to it 5. It must be as a Seal and Pledge to assure us of that inward Grace Thus those Popish Sacraments which have no Authority of Christ Ordaining them no visible sign representing nor any promise of Grace made to them cannot be Seals of Grace and Pardon to us Sr. Christopher Wyvel's Triple Crown ex un ned p. 43.44 And so according to the definition of a Sacrament they must fall Nor can we suppose that Christ did Ordain one Sacrament only for the L●aity as Matrimony A Second for the Clergy as Orders A Third for the Catechised only as Confirmation A Fourth only for the Sick as extream Vnction And a Fifth only for the Lapsed as Penance B. Bramhall cited in Leighs Body of Divinity p. 913 914. These are without ground from Scriptures Ancient Creed Council Fathers and were first devised by Peter Lombard first Decreed by Pope Eugenius the Fourth first Confirmed in the Provincial Council of Senes and after in the Council of Trent Q. Whence is the name of Sacrament borrowed A. 1. Some say it is brought into this Sacred use from an use among the Romans who called that Oath Sacramentum Dr. Arrowsmiths Tac. Sac. Lib. 1. Cap. 5. sect 1. Book of Common Prayer it Pub. Baptism which each Souldier took to be true to his General and to live and dye with him and it may well represent the Engagement we take on us in the Sacraments to be Christs Faithful and Constant Souldiers and Servants to our Lives end 2. Others say the word Sacrament is used to denote how the Ordinances should be received Sacra mente with an Holy mind Q. How many parts are there in a Sacrament A. Two Calvin Irstir li● 4. cor 1. sect 6 The outward and visible sign and the inward and visible Grace By the sign God condescends to make known to us by things we can understand what through our Ignorance we cannot apprehend Q. What is the outward visible sign or Form in Baptism A. Water wherein the Person is Baptized in the Name of the Father Son and Holy Ghost Q. What is here Observable A. 1. The Element and outward sign by which Baptism is Administred Book of Common Prayer Order for Baptism of Riper Years Water 2. The Subject of Baptism in the Word Person which denotes either those adult Persons who being newly Converted from Heathenism or Judaism or those who have been brought up by Parents of the Christian Profession unbaptized or else the Children of the Professors of Christianity with our selves 3. Here is the manner of performing it in the word Baptize which admits of either dipping or sprinkling and our Church allows either Nor can the Anabaptists who call for express Texts from us give us one for their dipping 4. Their Articles given to R. C. 2. 1660. And reprinted in Grantam's Works Here is the Form or Baptism in the Name of the Father Son and Holy Ghost according to Christs Commission Mat. 28.19 And here the Anabaptists are to blame in granting a permission to their Party to be Baptized in the Name of Christ alone Q. What is the inward and Spiritual Grace A. A Death unto Sin and a new Birth unto Righteousness for being by Nature Born in Sin and the Children of Wrath we are hereby made the Children of Grace Q. What is Considerable in this Answer A. 1. Rom. 6.3 4. Here is a Death unto Sin signified by our being Buried with Christ in Baptism Water being therein poured on us as Dust is on our Bodies when Buried and this teacheth us to put off the Old Man the Body of Sin 2. Here is in Baptism represented our filthiness by sin Ephes 2.2 3. 1 Pet. ● 21 2● we need washing from its filth and a Pardon of its guilt being by Nature defiled Creatures and Children of wrath 3. Here are the Priviledges the Christian enjoys by Baptism Of a Sinner he is cleansed and of a Child of Wrath made

in the New Testament because it was so fully known in the Old that Children were within the Covenant and admitted to the Seal of it That Baptizing them is not a receiving them as Foreigners into the Church of Christ but a more Solemn manifesting them to be so and a witnessing they are Members of Christ who belonged to the Body of his Church before Ephes 2.12 13. H●l 8.6 There needed no new Command to promote an old Pract●●e which unless cont●●ued I see no great inducement can be offered to perswade a Jew to become Christian Wills against Danvers Second Part p. 36. None of their Priviledges are infringed but ours enlarged the Covenant is unrepealed and Baptism larger than Circumcision as including Females as well as Males as capable Subjects of it 14. The Error of the Anabaptists hath these ill consequences 1. It throws all the World into Heathenism again 2. Makes a Church ever gathering never gathered 3. 1 Cor. 7.14 Makes Children of Turks and Jews equally happy as ours 4. States our Children in the visible Synagogue of Satan by excluding them the visible Church of Christ 5. Gives Parents small hopes of their Salvation by disowning them for Members of Christs Church Mark 16.16 Baxters Infant Church-memb and not esteeming them Believers 6. It may expose to the breach of the sixth and seventh Commandments Q. Why was the Sacrament of the Lords Supper Ordained A. For the continual Remembrance and the Sacrifice of the Death of Christ and the Ben●sits we receive thereby Q. What things are Considerable in this Answer A. 1. That Christ Offered himself a Sacrifice to God for Mans sins Heb. 5. and 9 Chap. 2. By the Death and Sacrifice of Christ we receive great Benefits 1. Pardon of Sin 2. Peace with God 3. Adoption 4. Gift of Holy Ghost 5. Graces 6. Glory 3. That these Benefits and this Death of Christ ought to be remembred Mat. 26.1 Cor. 11 24. Q. How is the Sacrament a Commemoration of Christs Death A. 1. The Bread and Wine set apart for the Use of the Sacrament denotes Christs separation for the Work of our Redemption the Breads breaking Christs Crucifying its eating our receiving Christ and our Union with him 2. The Wine shews Christs Blood distinct from his Body as shed for us The pouring out the Wine shews the shedding his Blood and our drinking it our applying Christs Blood to cleanse us from sin Q. Why is Christs Death called a Sacrifice A. 1. It was Typified by all the Sacrifices under the Law 2. Christ Offered himself a Sacrifice for us Q. Why is it not yet counted a Sacrifice A. 1. Christ is not again Offered 2. Christ is not ours nor in our power to Offer 3. Heb. 9.25 26. His Offering himself once for all is sufficient Q. What are the outward parts of the Lords Supper A. Bread and Wine which the Lord hath Commanded to be Received Q. Is not the Bread in the Sacrament turned into Christs Body after the words of Consecration since Christ said This is my Body A. No. 1. Gen. 17.10 Exod. 12 Funeral of Mass Brevint against Mass p. 57. Sacraments are spoken in a Figurative sense Circumcision is called the Covenant and the Paschal Lamb the Passover which were but signs of the Covenant And so this is my Body signifieth this is the sign of my Body and our Adversaries grant a Figurative Speech in the use of the Cup where it is said This Cup is the New Testament in my Blood of which the Blood of Christ signified by the Wine was a Seal 2. Transubstantiation against all our Senses We see feel smell taste Bread 3. Then is there no Sacrament because the Sign is destroyed 4. It s Institution i● in Remembrance of Christ which implies his Absence 5. It destroys Christs Humanity which cannot be in many places at once 6. It exposeth Christs Body to Rude Accidents our eating him Mice destroying him its moulding and corrupting against Psal 16.10 7. Then the Infidels eating the Bread shall be saved for all eating Christ shall 8. Their Pleas from John 6. unsound Christ spoke there Spiritually nor indeed was the Sacrament then Instituted but some time after a little before his Death 9. Either Christ is in the Sacrament or he is not If in it they Act horrid things to tear Christs Body with their Teeth and if he be not there they Act gross Idolatry in Worshipping a piece of Bread it is a madness to eat our God or adore what we eat in the Heathens account 16 10. It was Confirmed but in the Year 1215. after Christ Q. May not the Cup of Wine be forbidden A. 1. No. This Error succeeded the former Ames Bell. Enervat Tom. 3. Lib. 4. Cap. 7. Fox Act. Vol. 2. pag. 460. A. Bishop Ushers Answer to Jesuit pag. 3. B. Taylors disswasive Cap. 1. Sect. 6. for if Christs Body be in the Bread his Blood is there also and therefore our Adversaries deny the distinct Administration of it But 2. Against the Command and Practice of Christ and his Apostles 1 Cor. 11.24 Mat. 26. 3. Pope Gelasius Decreed this Act to be Sacrilegious and he was as Infallible as his Successors if one be Infallible for them another is so against them 4. No Ancient Council Father or Example of Primitive Church was for it saith the same Gelasius 5. It was Decreed about 1415 after Christ in the Council of Constance Q. What is the inward part or thing signified A. The Body and Blood of Christ which are verisy and indeed taken and received of the Faithful in the Lords Supper Q What is here Observable A. 1. That the Body and Blood of Christ are Offered in the Sacrament to be received by the Communicants 2. That the true faithful Communicant doth receive them and their Benefits 3. His receiving them is by Faith Spiritually applying them to his Soul Q. What are the Benefits we are made Partakers of hereby A. The strengthening and refreshing of our Souls and Bodies by the Body and Blood of Christ as our Bodies are by the Bread and Wine Q. What is herein Considerable A. 1. That as Bread and Wine are great strengtheners and refreshers of our Bodies so doth Christs Body and Blood with the Benefits thence flowing to the Worthy Receiver Dr. Patricks Mensa Mystica p. 382. much strengthen and refresh our Souls in the sense of the Pardon of our sins of our Peace with God comforts of the Holy Ghost Grace against sin our sense of Gods Love Union with him and Right to Glory Q. What is required of Persons who come t● the Lords Supper A. To Eramine themselves whether they Repent them truly of their former sins steadfastly purposing to lead a new Life have a lively Faith in Gods Mercy through Christ with a Thankful Remembrance of Christ's Death and be in Charity with all Men. Q. What is Considerable in this Answer A. 1. The Duties of a

consistent with his Fathers Glory 5. To render his sufferings of infinite value to save all his in all Ages 6. For the comfort of fallen man who might believe the glad Tidings of his peace with God when it was brought to him by one who being God as well as man evidenced the peace by the Union of the Natures Q. Why is the Son of God called Christ A. Christ signifieth anointed and is the same with Messiah to evidence Christ to be the true Messiah Q. How prove you Christ to be the true Messiah A. 1. Homil. Eng. on Nativ Mat. 1.18 20.1 2. Mark 5.9 The Prophecies concerning the Messiah were fulfilled in him as to his Tribe Parent Birth-place Name manner of Life and Death Resurrection and Ascension and their Effects as to the Conversion of the Gentiles 2. God the Holy Ghost Angels Devils testifie it Mat. 3.17 1.18 Luke 2.10 3. The Jews themselves believed it John 12.44 4. Mornae●s de Ver. Rel. c. 29. All times of expecting the Messiah centred in and about that time Christ was born and many false Christs then arose 5. Christ did what the Messiah was to do B. Pearson on Creed p. 83 84. and suffered what the Messiah was to suffer therefore he was the true Messiah The mistake of the Jews as to Christs coming in Glory was Their confounding his second coming with the first And if he had come in Glory how then should the Prophecies concerning his Sufferings Death Burial c. Isa 53. be fulfilled we grant his coming in Glory but we premise his suffering for sin here in the flesh and his coming in Glory we refer to his coming to Judge the World see at large this in Bishop Pearson on the Creed pag. 83 84 85 c. Q. Why is Christ called our Lord A. B. Pearson on Creed p. 153. 1. Because he is the Lord that made us and bought us 1 Cor. 6.20 2. He hath chosen us to be his People out of all the World Jewish and Heathen 3. We have by our Baptism chosen him for our Lord and Master and have resigned up our selves to him as his faithful Servants Q. What Office of Christ doth this Title of Lord import A. His Office of King Q. How is Christ a King A. Christ is a King of Grace and Glory Here he rules in his People Gal. 6.16 and they hereafter Reign with him And as a King 1. He hath a Church or People subject to him 1 John 2.6 John 16.78 14.26 1 Cor. 15 55 56 57 2 Thes 1.8 9 10. 2. To them he gives Laws to walk by 3. They obey him 4. He governs them by his Spirit and Ordinances 5. He as King protects them from enemies and defends them in peace 6. He as King rewards his People with blessings here and hereafter Q. How is Christ a Prophet A. 1. He instructs us by his Word Spirit and Ministers in our Duties 2. He continues a supply of Ordinances for the Service of his Church to the Worlds end Mat. 28.20 Rom. 8.16 26. 3. He enables his People to discharge their duties and to perform what he expects from them Q. Why is Christ called Jesus A. An Angel hath given us the Reason Mat. 1.21 Because he should save his People from their Sins Q. How opth Christ save us A. 1. 2 Cor. 5.21 Christ underwent the whole wrath of God due to us and so satisfied Gods offended Justice Mat. 26. and c. 27. 2. He performed actively what the Law required and so was without sin 3. Hence God is Mat. 3.17 5.17 through him reconciled to us 2 Cor. 5.18 20 21. 4. Luke 34. ●● Joh. 3. ●● Christ hath made known to us the terms of Salvation that we on our Repentance for sin and closing with him by Faith and living in obedience to him in the life of Faith may be saved 5. He by his Word Ordinances Ministers Jam. 1.28 Phil. 1.6 Spirit and Graces instructs us in his Will and enables us to perform what he requires 6. Heb. 7.25 Rev. 8.2 He intercedes with God his Father for the pardon of those sins attending our persons and performances and pleads for the acceptance of us and them on the account of his Merits and Mediation Q. What may be learned from Christs Deity and threefold Office A. 1. From his being God I learn 1. God and Christ's great Love to sinful man in Christ's Death Rom. 5.8 10. 2. I see sins evil in causing Christ to come from Heaven to save us 3. I learn mercy for sinners Christ as God is able to save all that return 2. I learn from Christ's being the true Messiah 1. God's veracity who will fulfil his promise in due time 2. The Jews stupidity in denying and Crucifying of him 3. Mat. 27.25 The Justice of God in punishing them according to their own imprecation His blood be on us and our Children 4. I see the verity of our Christian Religion of which we have no reason to be ashamed 5. I learn to trust God in all my affairs Rom. 8.28 32 c. who hath been so faithful to give his Son according to his promise to die for my sins 3. I learn from the Offices of Christ 1. That as Christ is my Lord and King so I ought to obey him and as he loved me so as to dye for me I ought to love him so as to live to him 2 Cor. 5.15 and to my power promote his Kingdom and Glory 2. As Christ is Prophet I ought to reverence God's Word Ordinances and Ministers and to obey what Christ by them and his Spirit doth teach me to be my duty it becoming me to have an ear to hear where the Almighty God condescends to speak Prov. 1.24 26 28 3. As Christ is my High Priest and Saviour to expiate my sin and save my Soul by his merits and mediation I learn to disown all merits and works of Righteousness of my own Isa 64.6 Luke 17.19 and not to relie on any Creatures Righteousness for Justification but wholly by a Faith and Obedience close with and live to him expecting from him my Salvation on the account of his own Merits and free Grace I learn also to disown all Co-mediators as Saints and Angels and to account him as the sole procurer of my happiness to whom my complaints of wants and Prayers for supplies ought to be offered up and made known Q. Why was our Saviour Man A. 1. Man had sinned B. Ushers body of Divinity p. 164. Harmony of Confes Confes Belg. art 20. and the nature sinning ought to suffer and satisfie 2. Christ as God could not suffer and became Man that he might suffer 3. To reconcile the human Nature to God by the Union of the Deity and Humanity in his own Person 4. That he being sensible of our infirmitys might have compassion on us 5. To encourage us in