Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	sacrament_n	22,235	5	7.4969	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39279	A defence of the Thirty nine articles of the Church of England written in Latin by J. Ellis ... now done into English ; to which are added the Lambeth Articles ; together with the judgment of Bishop Andrews, Dr. Overall, and other eminent and learned men upon them.; Articulorum XXXIX Ecclesiae Anglicanae defensio. English	Ellis, John, 1599?-1665.; Andrewes, Lancelot, 1555-1626.; Overall, John, 1560-1619.; Church of England. Thirty-nine Articles.	1700 (1700)	Wing E587; ESTC R1641	74,086	146

Obj. 1. No body can give what he has not But wicked Ministers have not Grace and Forgiveness of Sins and therefore they can●t effectually administer the Sacraments whereby they are obtained Answ. A minister does not give Heav●y Gifts effectually as the principal efficient Cause but as the instrumental one Now the Effect ought not to be like the Instrument but the first Cause Besides he does not properly give the same Gifts but only the external Signs of them Hence God is said t● circumcise t●e Heart Deut. 3. 6. And Christ b●ptized with the Holy G●st but Jo●n with Water Mat. 3. 11. Obj. 2. God said to ●e Wicked or Ungodly M●n What hast thou to do to declare my Statutes or that thou shouldest take my Covenant in thy Mouth seeing th●n hatest Instruction and cas●est my Words behind thee Psal. 50 16 17 And since God would not have wicked M●n administer Holy Things methinks 〈◊〉 Ministry s●uld be unprofitable Answ. This 50th Psalm does not speak peculiarly of Ministers but of the People of the Jews whom God chastised because they had his Law always in their Mouths and were very frequent in their Sacrifices and yet lead wicked Lives and this sort of Worship it is that is there spoken against But if the Place be applied to Ministers it may be said that the Ministry of one that leads a wicked Life is not acceptable to God in respect to the Person that administers but yet it may be efficacious and profitable in respect to the Hearers Obj. 3. A Man that is overtaken in a Fault is to be res●ored by the Spirit of Meekness Gal. 6. 1. Much more then ought a Minister in respect to his Person therefore he ought not to be chastised and deposed Answ. Wicked Ministers are to be often warned but if they will not at all obey these Admonitions they may and ought then to be deposed ART XXVII Of Baptism BAptism is not only a Sign of Profession and Mark of Difference whereby Christian Men are discerned from others that be not Christened but it is also a Sign of Regeneration or New Birth whereby as by an Instrument they that receive Baptism rightly are grafted into the Church The Promises o● the Forgiveness of Sin and of our Adoption to be the Sons of God by the Holy Ghost are visibly signed and sealed● Faith is confirmed and Grace encreased by Vertue of Prayer unto God The Baptism of young Children is in any wise to be retained in the Church as most agreeable with the Institution of Christ. Obj. 1. God confers Grace whereby Men are grafted into the Church and there were some that were Members of the Church before their Baptism namely The Treasurer to Queen Candace Acts 8. Cornelins the Centurien Acts 10. 〈◊〉 even by their good Works shewed that t●ey were regenerate and for this Reason Baptism is not the only Sign of Regeneration nor is it o●ing solely to that that Men are grafted into the Church Answ. Although God be the principal Cause of Salvation yet this does not hinder but that Baptism may be the Means that God may make use of in bestowing Salvation And then Baptism in Infants is their first Entrance into the Church though it be not so in Persons grown up as in the Examples that are alledged But ye● Baptism is not without its Benefit even in Persons grown up inasmuch as it confirms their Faith It is true Good Works did testifie that there were many Believers but they did not so 〈◊〉 do it as publick Baptism in the Church Obj. 2. The Promises of God are most sure in themselves and do not need any Confirmation by the Sacraments Answ. The Promises of God are indeed most sure in themselves but in respect to us they do want Confirmation Obj. 3. It is the Holy Ghost that fixes in our Minds the Certainty of the Divine Promises Answ. The Holy Ghost gives us Assurance but it is by the Mediation of the Word and Sacraments Obj 4. The Faith of the Gospel which is preached to us does exclude all manner of doubtting and therefore does not need any Confirmation by the Sacraments Answ. The Faith which we preach does exclude all doubt in respect of the Object but not in respect of the Subject We know that Christ is Omnipotent and Faithful although we our selves be weak We know that a weak Faith may be true but yet that which is less liable to doubting is more perfect And then we cannot doubt that Men by Baptism and other Means may still obtain a greater measure of Faith Obj. 5. Infants are not to be baptized because Christ commands us first to teach and then baptize Mat. 28. 19. But Infants cannot be taught Ans. That place is to be understood of such Persons as are grown up that are capable of Learning and no● of Infants Besides the Word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not properly signifie to teach but to make Disciples and this may be spoken of Infants The Children of the Jews were without any appointment circumcised and the same Reason holds for baptizing Christian Infants Obj 6. T●se who believe not are to be with-held from Baptism but Infants do not believe because they have no Knowledge of Good or Evil Deut. 1. 39. Answ. All these places relate to Persons grown up And then besides the Faith of Parents is though● sufficient for their Children why may not the Faith of another as well be sufficient to them as the Sin of another be imputed to them ART XXVIII Of the Lord's Supper THE Supper of the Lord is not only a Sign of the Love that Christians ought to have among themselves one to another But rather it is a Sacrament of our Redemption by Christ's Death Insomuch that to such as rightly worthily and wi●h Faith receive the same the Bread which we break is a partaking of the Body of Christ And likewise the Cup of Blessing is a partak● of the Blood of Christ. Transubstantiation ●r ●he Change of the Substance of Bread and W●e in the Supper of the Lord cannot b● proved by Holy Writ but it is r●pugnant to the plain Words of Scripture ●verthroweth the Nature of a Sacrament and has given occasion to many Superstitions The Body of Christ is given taken and eaten in the Supper only after a Heavenly and Spiritual manner And the Mean whereby the Body of Christ i● received and eaten in the Supper is Faith The Sacrament of the Lord's Supper was not by Christ's Ordinance reserved carryed about li●ted up or worshipped Obj. 1. Transubstantiation is f●unded on the very Wo●ds of the Institution Mat. 26. 26. and these must signifie a true c●ange of the Bread and Wine Answ. In the Holy Supper there is not a Substantial but a Sacramental Change Obj. 2. The same thing which was exhibited by Christ to his Disciples to be eaten and drank was given and s●ed for us for the Remissi●n of our Sins But i● was

not Bread but the Body of Christ which was given It was no● Wine but the Blood of Christ which was shed and therefore the true Body and the true Blood of Christ was exhibited which could not be without a Substantial Change of the Bread into his Body and of the Wine into his Blood Answ. It is called the true Body and true Blood of Christ but only secondarily and represented as such So we say of Caesar's Picture This is Caesar that overcame Pompey Obj. 3. The Words of the Institution are to be understood in their proper Sense because they are the Words of a Will or Testament and Christ uttered them when he was about to die to his illiterate Disciples Answ. The Words of a Will may be clear though figurative Every Trope is not obscure it is sometimes the Light and Beauty of Speech We m●et with this Figure also L●k 22. 20. where the Cup is called the New T●ment And then the Ignorance of the D●sciples ought not to hinder a c●mmon way of speaking in all Sacraments because something they must signifie to us Obj. 4. Christ is Omnipotent and therefore his Body may be 〈◊〉 in the Euc●st under the Species of 〈◊〉 ●nd Wine Answ. We must not argue from what may b● to what is We are not inquiring what Christ can do but what he will do Christ can do all things which do not imply a Contradiction but it is a Contradiction to ●ay that one and the same Body should be both in Heaven and in the Sacrament at the same time Obj. 5. The Ancients kept and laid up the Sacramental Elements Answ. We do not inquire what the Ancients did but what Christ and his Apostles did The Ancients perhaps kept up the Sacrament for the Communion of sick Men that were absent and not for Adoration Obj. 6. The Body and Blood of Christ are corporeally in the Sacrament otherwise the thing figured viz. The Supper would not be better than the Figures themselves viz. the Paschal Lamb the Manna and the Blood whereon the Old Testament was established all which were bodily exhibited Answ. The Paschal Lamb and the Manna were chiefly the Figures of Christ who is the thing signified in the Supper and not of the Supper it self Obj. The Eucharist is to be religiously carried about in publick Processions because the A●k of the Covenant which was the Type of this was so c●rryed about 2 Sam. 6. 8. Answ. There was a Command or Permission for the carrying about or transferring of the Ark which also was ho●oured with a Civil but not adored with a Divine Worth p. There is nothing there like the Pompous and Idolatrous Elevation of the Host. Obj. 8. W●ve the 〈◊〉 of some Fathers for the Elev●tion of the Host. Answ. It is not mater●l what some Fathers and especially the more Modern have done but we are to mind what our Lord did and said Obj. 9. The Body and Blood of Christ are to be ado●ed Now the Eucha●ist consists of the Body and Blood of Christ and for that reason it is to be W●shiped Answ. The Body and Blood of Christ are without doubt to be wo●staped provided they were joined in the Eucharist with the Godhead But that is begging the Question ART XXIX Of the Wicked which eat not the Body of Christ in the Use of the Lord's ●upper THE Wicked and such as be void of a lively Faith altho' they do carnally and visibly press with their Teeth as St. Augustin says the Sacrament of the Body and Blood of Christ yet in no wise are they Partakers of Christ but rather to th●r Condemnation do eat and drink the Sign or Sacrament of so great a Thing Obj. 1. The Intireness of a Sacrament does not depend upon the Faith of the Receiver but upon the Authority of the Institution and therefore by the Incredulity of the Man it cannot be changed or made v●id Answ. The Intireness of a Sacrament taken in its largest Sense does depend upon Both. Obj. 2. Judas eat the B●y of the Lord and drank his Blood And St. Mark witness● 〈◊〉 that they all d●ank of the Cons●crated Cup Mark 14. 23. And then St. Luke writes that after Supper Christ uttered these words Behold the Hand of h●n that betrayeth me is with me on the Table Luke 22. 21. Answ. Some deny that Judas was present at the Holy Supper much less that he did partake of it However it be if he was present he received only the Sign and the Bread of the Lord as other Hypocrites do and not the thing signified i. e. the Spiritual Bread and Body of Christ. Obj. 3. St. Paul teaches us 1 Cor. 11. 27. That the Unworthy are guilty of the Body and Blood of Christ as if they had received them tho' irreligiously Answ. The Apostle tells us that the Ungodly become guilty of the Body of Christ not that they do truly receive it but because they do not discern i. e. not considering the Dignity of the Meat they come to this Table without Reverence or Fear ART XXX Of Both Kinds THE Cup of the Lord is not to be denied to the ●ay-People for both the Parts of the Lord's Sacrament by Christ's Ordinance and Commandment ought to be ministred to all Christian Men alike Obj. 1. There is no Precept which obliges M●n to both Par●s of the Sacrament Christ only told his Disciples Take Eat Drink Answ. There is a Precept in the Institution of Christ that does oblige ●ay-Men altho' it is not expressed yet 't is imp●ed And that by the Apostle 1 Cor. 11. 26. and 〈◊〉 28. his meaning is explained and cleared for what Christ told h●s Disciples that must be meant by the Apostle of the whole Church and is injoyaed to the whole Assembly of the Corinthians Obj. 2. Christ himself proves in words the use of only one Species where he promises eternal Life to them that eat his Flesh making no mention at all of drinking Answ. The Sixth of John treats properly of a Spiritual Eating and the mentioning of Bread alone was done with relation to the Manna which the Jews boasted of as if it were Bread from Heaven ver 31. In the same Chapter and in explaining the same thing Flesh and Blood are joyned together four times by our Lord as the necessary Meat and drink ver 53 54 55 56. Obj. 3. Christ by what he did himself approves of the Use of only one Species Luke 24. 30. For there he gave the Sacrament to Two Disciples at Emaus under the single Species of Bread Answ. Either St. Luke there speaks of an ordinary Supper and not of the Sacrament of the Eucharist or else Bread by a Synecdoche is taken for the whole Repast Obj. 4. Those that can drink no Wine must be excluded from the Sacrament and those People likewise who have no Wine if the Communion may not be performed under one Species Answ. Particular Cases do not affect an universal Rule such therefore

the Latin Versions Prayer is our Conference with God and this ought to spring from our own Sen●e And therefore as far as we are able we ought to know those things we speak whilst we are praying Obj. 3. It is 〈◊〉 that Piety is much diminished ever 〈◊〉 t●e Mother Tongue began to be in Use in the Church Answ. True Piety is not diminished instead of a senseless Superstition which did formerly prevail there is now 〈◊〉 many sincere Piety altho' the Church was never without many prosane Per●ons And if Piety was diminished in many this would be only accidentally so by the default of some wicked Men As the Gospel when it is preached is to very many a savour of Death unto Death But Prayers in a known Tongue cannot be the cause of this Impiety Obj. 4. The 〈◊〉 of the Lesser Asia m●de use of the Greek Tongue in their Worship But all the People did not understand it 〈◊〉 when the Lame Man was ●ealed they spoke in the Lycaonian Language Acts 14. 11. And so again Acts 2. there are reckoned up various Tongues that were t●n in Asia and which the Apostles made use of Answ. The Lycaonian Tongue was a Dialect of the Greek as well as many others were and the Apostles preached in Greek to these People so that without doubt they understood them Obj. 5. If there was one Tongue used in all Churches it would much tend to the Vnity of the Church Answ. The Unity of the Church does not depend upon the Un●y of Tongues but upon the Unity of Doctrine Obj. 6. The end 〈◊〉 Divine Service is not the Instruc●n of the People but the Worship of God Now God 〈◊〉 our Prayers w●en they are utte●ed in an un●own Tongue and it is enough that the People 〈◊〉 d●nt Minds Answ. The principal ●d of Divine Service is the Wor●ip of God but in Subordination to this the Edification of the People is to be considered likewise Now the People can●ot be 〈◊〉 unless they understa● 1 C● 14. And then the End of a Publi●k Meeting is not that God may understand 〈◊〉 that he may approve of the whole Assembly Neither is it enough for the People to understand that something is done to the Praise of God and to have a devout Mind in general but they ought likewise distinctly to understand what it is that is done to the Praise of God ART XXV Of the Sacraments SAcraments ordained of Christ be not only Badges or Tokens of Christian Mens Profession but rather they be certain sure Witnesses and effectual Signs of Grace and God's good Will towards us by the which he does work invisibly in us and does not only quicken but also strengthen and confirm our Faith in him There are Two Sacraments ordain'd of Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord. Those Five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Un●ion are not to be counted for Sacraments of the Gospel being such as are grown partly of the corrup following of the Apostles partly are States of L●fe allowed by the Scriptures But yet have not like Nature of Sacraments with Baptisin and the Lord's Supper for that they have not any visible Sign or Ceremony ordained of God The Sacraments were not ordained of Christ to be gazed upon or to be carried about but that we should duly use them And in such only as worthily receive the same they have a wholsom Effect or Operation but they that receive them unworthily purchase to themselves Damnation as St. Paul says Obj. 1. The Sacraments are often made use ●s by Hypocrites and therefore they are not certain Signs of Grace Answ. Out of a charitable Opinion the Sacraments are distributed to All but they are certain Signs of Grace only to them that beheve and receive them worthily Obj. 2. Neither this Word Sacrament nor the number of only Two Sacraments is to be met with in Scripture Answ. Although we do not find the Word Sacrament in Scripture yet the thing that is meant by that Word is to be found there And the Apostle 1 Cor. 10. reckons up only these Two Sacraments neither in the Sacred Writings the Word Sacrament being strictly taken can we find any more Some have thought that these Two were signified by the Water and Blood which came out of Christ's Side John 19. Obj. 3. The external Sign of Confirmation is Imposition of Hands Acts 8. 17. Answ. T●at Confirmation there spoken of by Imposition of Hands was extraordinary and peculiar to the Apostles Obj. 4. The Judicial Sign of Repentance is Absolution John 20. 23. Answ. There is no outward Sign there prescribed not so much as the Matter or Form of a Sacrament because there is nothing that is distinct from the Word spoken Christ himself made use of no other outward Sign besides Breathing on them Obj. 5. The Ceremony of Extreme Unction is to be met with Jam. 5. 14. together with a Promise annext to it Answ. The Command concerning Extreme Unction took place only whilst there was miraculous Gifts in the Church and relate only to the miraculous curing of sick People Obj. 6. The outward Sign of Orders is Imposition of Hands 1 Tim. 4. 14. Answ. Imposition of Hands is not essential to Holy Orders because it was not always practised Matthias was chosen into the Place of Judas without it Acts 1. The Apostles were chosen and con●ecrated without it Mat. 10. Mark 3. And it is strange that the Romanists should make Imposition of Hands a Sacramental Ri●e as well in Orders as Confirmation whereas we no where find in S●ripture that one and the same Sign should be in Two different Sacraments Obj. 7. Concerning 〈◊〉 〈◊〉 are told Eph. 5. 32. That it is a Mystery or Sacrament Answ. The Apostle does not mean that Matrimony is properly a Sacrament but only a Mystery whereof there are many that are not Sacraments ART XXVI Of the Unworthiness of the Ministers which hinder not the Effects of the Sacraments Although in the visible Church the Evil be ever mingled with the Good and ●ometimes the Evil have chief Authority in the Ministration of the Word and Sacraments yet sorasmuch as they do not the same in their own Name but in Christ's and do minister by his Commission and Authority we may use th●ir Ministry both in hearing the Word of God and in receiving of the Sacraments Neither is the Effect of Christ's Ordinance taken away by their Wickedness nor the Grace of God's Gifts diminished from such as by Faith and rightly do receive the Sacraments ministred unto them which be effectual because of Christ's Institution and Promise altho they be ministred by Evil Men. Nevertheless it appertaineth to the Discipline of the Church that Enquiry be made of Evil Ministers and that they be accused by those that have Knowledge of their Offences And finally being found guilty by just Judgment be deposed