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A09599 The way to heauen shevving, 1. That saluation is onely in the Church. 2. What that Church is. 3. By what meanes men are added to the Church. 4. The author, or efficient of this addition. 5. The time & continuance of that worke. 6. The happinesse of those that are added to the Church. By Iohn Phillips, Bachelor of Diuinity, and pastor of Feuersham in Kent. Phillips, John, d. 1640. 1625 (1625) STC 19878; ESTC S114718 63,953 76

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to them nor worship them An error whereof they are so consciously guilty in themselues that in their Catechismes and confession of their penitents they commonly leaue out that Commandement And their professors being charged with this errour are so ashamed of it that they in plaine termes deny that they doe any such religious seruice to Images therein indeed denying their owne Religion and incurring the curse of their Trent Councell which anathematizeth all those that hold against their Decree heerein namely That duc honour and worship ought to bee giuen to Images But doth not their reall practice crosse their verball excuse for if they doe not worship Images why doe they performe so many religious seruices vnto them they vayle and bow downe vnto them they set vp before them lights in honour of them they offer vp incense and other oblations vnto them they expand and spread foorth their armes before them in Prayer What can they do more for outward seruice to God himselfe This Idolatrous practice is not onely condemned in sacred Scripture as expresly as Blasphemy witchcraft murther adultery or any other sinne and auoyded of all the faithfull of both Testaments but is renounced as impious by the Fathers for many ages after Christ affirming Images in the Church to be contrary to the authority of the Scriptures that there is no Religion where an Image is And S. Gregory about 600. yeeres after Christ forbiddeth vtterly the adoration of Images onely allowing the Historicall vse of them as wee doe at this day whereby we may see that this foule errour had not as yet in so long time possessed the Sea of Rome 5. Their Priests in the Masse offer vp a propitiatorie sacrifice both for the quicke and the dead and their blind followers are bound so to beleeue and doe both pray and pay to bee had in his m●mento Whereas all propitiatory sacrifices haue their period and end in Christ who is the end of the Law and the onely Sacrificing Priest in the Gospel being a Priest for euer according to the order of Melchisedech This Sacrifice is onely one and once onely offered and that by himselfe alone and therefore is called The offering of the body of Iesus once for all and this Man saith the Apostle after he had offered one sacrifice for sinne for eu●● sate downe on the right hand of God For by one offering hee hath perfected for euer them that are sanctified How sacrilegious then and blasphemous is that daily propitiatory sacrifice of theirs where is their warrant for it seeing Christ ordained no sacrifice to bee offered by any sacrificing Priest but onely a Sacrament commemoratiue to bee administred by the Pastours of the Church and receiued together with them by the people Where in the Gospell can they finde the calling of a Sacrificing Priest The Commission is onely Goe teach and baptize and the subiect of their teaching must be no other thing but that which Christ hath commanded other ordinary Priesthood our Lord ordained none but Pastors and Teachers The name Sacrifice we deny not to the Sacrament but with the Fathers wee call it a Sacrifice for diuers good respects and namely because as the Master of Sentences saith out of S. Augustine and S. Ambrose It is the remembrance and representation of the true Sacrifice offered vpon the Altar of the Crosse. As for any proper reall and propitiatory Sacrifice wee may see by this that it was not knowne in Peter Lumbards time about twelue hundred yeeres after Christ and therefore is farre from being truly Catholicke 6. Their Transubstantiation which they oblige euery Christian soule to beleeue not onely vpon paine of their fagot fire but of the fire of hell tha● is that after the words of Consecration there ceaseth to be the substance of Bread and Wine that there remaine only the outward accidents shew and sh●pe thereof vnder which the very body and blood of Christ is substantially and corporally inclosed How directly contrary is it to the expresse words of Christ in the first Institution For our Lord Iesus after the consecration and blessing testifieth the elements to remaine in their substance calling them by their right names Bread and The fruit of the Vine The like doth S. Paul and that often in one short Context It is an errour indeed against common sense For let the senses of sight smelling taste and feeling report if there remaine not the substance of Bread and Wine after consecration insomuch that if a man haue sufficient quantitie of them he may well for a proportionable time sustaine nature with no other food which could not be if there remained nothing but the externe accidents and meere shew of Bread and Wine It is against the nature of a true body which is to be onely in one place at one time and that in his due dimension and substance Now we know and beleeue that Christ is true man in all things like vnto vs sinne onely excepted and therefore to make him to bee without dimension in so many hundred nay thousands of places at one instant doth manifestly imply a tacite denyall of his humane nature It is against our Christian Creed where wee beleeue that Christ leauing the world in regard of his bodily presence ascended into heauen and sitteth on the right hand of God and from thence hee shall come to iudgement which S. Peter aptly interpreteth in these words Whom saith he the heauen must receiue vntill the times of restitution of all things But there is no one euidence more apparantly conuincing this errour then if wee consider that at the institution of the Sacrament Christ sate visibly before the Apostles that they might plainely see with their eyes where his true body was And withall did expresly signifie vnto them that hee spake not simply of his body but of his body crucified and blood shed which as yet was not then done This saith our Lord Christ is my body which is giuen for you or as S. Paul relateth it which is broken for you Againe of the Cup he saith This is my blood of the new Testament which is shed for many adding also for the cleering of all doubt heerein the commemoratiue vse of the Sacrament which euidently confuteth all carnall and corporall presence This doe saith he in remembrance of me that is of me crucified For saith the Apostle as often as you shall eate this bread and drinke this cup ye shew the Lords death till he come Now whereas he calleth the bread his body and the wine his blood it is according to the vsuall manner of Scripture speaking euery where of Sacraments it calleth them by the name of those things whereof they are Sacraments Thus Circumcision was called the Couenant because it was the signe and seale of the Couenant So the Paschall Lambe is called the Passcouer because it was the signe of the Passcouer
Hee must not keepe away the Bread of life from Gods familie The word of reconciliation is committed vnto him Yea necessity is laid vpon him so that were he as great as S. Paul himselfe yet woe be vnto him if he preach not the Gospell This consideration that the Ministerie of the Word is the meanes of our life O what esteeme should it cause that sacred Calling to bee of among men How beautifull should their feet bee that bring glad tidings of peace How amiable their presence that present vs to God in Christ What haue wee or what can wee giue to them proportionable to the good we receiue from God by them being instrumentally the very Sauiours of our soules Who can open the mouth or lift vp the hand despightfully against such to whom hell it selfe is constrained to giue this applause These men are the seruants of the most high God which shew vnto vs the way of saluation The neglect of hearing the Word nay Recusancy contempt must therefore needs be a haynous sinne whatsoeuer salue of excuse may be laid vpon it For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall we escape if we neglect so great saluation offered vnto vs in the Ministery of the Gospell of Christ Such men as thus reiect and put the Word of God from them if wee will beleeue the Apostle pronounce a direfull sentence against themselues for by the very act of neglect and contempt of the Word they iudge themselues vnworthy of euerlasting life Then how carefull ought we to be to attend vpon the ordinance of God in the Ministery of his Word Let the preaching of the Crosse be to the profane world to them that perish foolishnesse but saith the Apostle Vnto vs that are saued it is the power of God For so it hath pleased God by that which vaine men set so light by euen by the foolishnesse of preaching to saue them that beleeue Let euery soule therefore that would bee partaker of the grace of life neglect no good opportunity of hearing Consider that life eternall consisteth in the Knowledge of God in Christ and as all Learning so heauenly Knowledge must enter into the heart by the eare the sense of hearing being the organe or instrument of learning Set downe then this resolution in thy heart with the faithful in the Psalme I wil heare what God the Lord will speake for he will speake peace vnto his people and to his Saints but let not them turne againe to folly The second meanes of entrance into the Church is by beleeuing This must follow hearing and goe before Baptisme for without faith neither is the Word of force to vs nor we fit for Baptisme The Word preached saith the Apostle did not profit them not being mixed with faith in them that heard it And the Eunuch desiring Baptisme is told by Philip that he must first be a beleeuer If thou beleeuest saith he with all thy heart thou mayest Looke into the examples of all that euer were added to the Church if they will be sound members they must beleeue nay they cannot so much as be admitted into the outward society but they must at least professe faith yea euen Simon Magus himselfe Thus Chrispus beleeued on the Lord with all his house Many of the Corinthians hearing beleeued and were baptized And so of all the rest of the Conuerts to Christianity And there is great reason for it for no man can be added to the body of the Church to become a sound member of it but he must be vnited to the Head Christ Iesus in whom all the members grow vp into a compleate body Now we are vnited vnto Christ by none other meanes but by faith whereby hee dwelleth in our hearts Againe What is the Church but a company of beleeuers a congregation of faithfull men Therefore vnlesse a man beleeue he cannot be of that society Besides the Word is the bread of life the foode of the soule so that as naturall food cannot sustaine nature vnlesse it be receiued into the body and digested no more can the Word bee a Word of life to the soule except it be apprehended by faith It is a sauing Word onely to them that beleeue They therfore that hearing beleeue not are in the same or rather worse condition then they that heare not at all For sinnes of knowledge are greater then sinnes of ignorance and the meanes not profited by doth aggrauate the sin Yea the sentence is feareful that He that beleeueth not shal be damned And the very same word that is by vnbeliefe so reiected shall iudge the incredulous that receiue it not by faith at the Last day This should mouingly perswade euery Christian Soule to mixe the Word with faith considering that as the means of vniting to the Church on Gods part is the liuely voice of his Word preached so on mans part the effectuall meanes is faith Nay God for our greater incouragement hath promised to his both the meanes and efficacy thereof For the meanes see the Prophet Esay Though saith the Prophet the Lord giue you the bread of aduersity and the water of affliction yet shall not thy teachers be remoued into a corner any more but thine eyes shall see thy teachers And thine eares shall heare a word behind thee saying This is the way walke in it And as for the efficacie God hath bound himselfe so to assist his outward ordinance that his inward working grace shall concurre with it I wil put my Law in their inward parts and write it in their hearts saith the Lord. This also may be a touchstone to try vs whether we bee indeede vnited to the Church of God or in outward shew onely for we see euidently that none are incorporated into the body of Christ but the true Beleeuers And who are those true beleeuers Take these briefe notes of them 1. A true beleeuer doth rely only vpon the mercie of God in Christ whose mercy he doth so account his al sufficient merit that he professeth vnfainedly that he hath none in heauen but the Lord and none on earth but he 2. The true Beleeuer liueth no longer in the former course of his ignorance and sinne he walkes not after the flesh but after the Spirit becomming by the power of the death of Christ dead to sinne 3. The true Beleeuer doth expresse his faith by his workes knowing that it is not idle but worketh by loue 4. The true beleeuer is constant in his way of piety and vertue that he may attain to the end of his faith the saluation of his soule for he knoweth well that he cannot receiue the Crowne of life vnlesse he be faithfull to the death The Sacrament of Baptisme is the third meanes of entring into the Church for the