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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A40086 The resolution of this case of conscience whether the Church of England's symbolizing so far as it doth with the Church of Rome, makes it unlawful to hold communion with the Church of England? Fowler, Edward, 1632-1714. 1683 (1683) Wing F1713; ESTC R9491 34,420 57

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end whereto The Minister with us as he there sheweth may not Cross Himself or the People or Font Water Communion Table or Cups or the Bread and Wine or any other of Gods Ordinances All which in Popery the Priest is bound to do for their Consecration or blessing of himself or them as without which nothing is Consecrated The Child to be Baptized with us may not be Crossed before Baptism on the Forehead Breast or any part which in Popery the Priest must do to drive away the Devil and make the Efficacy of that Sacrament more easy and strong as they teach After Baptism the Minister may not with us Cross the Children with Oyl or Chrism or without on the Crown of the Head as in Popery is required to give them their full Christendom lest they should die before Confirmation Yea at Confirmation the Minister is not to make the sign of the Cross on the Forehead with Chrism or without which is enjoyned in Popery as an Essential part of the Sacrament as they call it of Confirmation Nay as he proceeds if the Child be in danger of present death and not like to live to make profession of Christ Crucified the Minister is directed not to use the sign of the Cross that all may know that we hold it not to be either Operative upon the Child or at all necessary to the Efficacy of the Lord's Sacrament but do only retain it according to the first and best intention as an outward badg of the Constant profession of Christ Crucified And where as 't is said in the 30 Canon that by this lawful Ceremony and honorable badg this Child is dedicated to the service of Christ the Doctor declareth that he hath good warrant to assure those who are offended at that Explication that the word dedicated doth there import no more than declared by that Ceremony to be dedicated viz. by the foregoing Baptism like as the Priest is said to have cleansed the Leper whom he only declareth to be clean Lev. 14.11 And t is manifest from the account given of the imposing of this Ceremony in that Canon that this Phrase cannot otherwise be understood I shall not need to add any thing more about this Ceremony after I have said that our Church retains it not in imitation of the Church of Rome but of the Primitive Christians they thereby to use the Words of the foresaid Canon making an outward profession even to the astonishment of the Iews that they were not ashamed to acknowledg him for their Lord and Saviour who died for them upon the Cross c. And as it follows this use of the Sign of the Cross in Baptism was held in the Primitive Church as well by the Greeks as the Latins with one consent and great applause c. I conclude with Bezas judgment of the Lawfulness of this Ceremony Saith he I know many to have retained the use of the sign of the Cross the Adoration of the Cross being taken away Let them as is meet use their own Liberty But in our Church not only the Adoration of the Cross but likewise all Superstition in the use of it is perfectly abolished How then can it be thought such a Symbolizing with the Church of Rome as may warrant Separation from our Communion 3. As to the Ceremony of Kneeling at the Communion If our Churches Declaration at the end of the Communion Service will not vindicate her from an Unlawful Symbolizing with Rome herein I have nothing to say in her defence The declaration is this Whereas it is ordained in this Office for the Administration of the Lords Supper that the Communicants should receive the same Kneeling which order is well meant for a signification of our humble and grateful acknowledgment of the benefits of Christ therein given to all worthy Receivers and for the avoiding of such Prophanation and disorder in the Holy Communion as might otherwise ensue yet lest the same Kneeling should by any Persons either out of Ignorance and Infirmity or out of Malice and Obstinacy be misconstrued and depraved It is here declared that thereby no Adoration is intended or ought to be done either unto the Sacramental Bread and Wine there bodily received or unto any corporal presence of Christ's Natural Flesh and Blood For the Sacramental Bread and Wine remain still in their very Natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians And the Natural Body and Blood of our Saviour Christ are in Heaven and not here it being against the truth of Christs Natural Body to be at one time in more places than one We see that our Church doth here not only declare that no Adoration is in this Gesture intended either to the Elements or to Christ's Corporal Presence under the Species of Bread and Wine but also that as such a Pretence is absurd and contradictions so the adoring of the Sacramental Bread and Wine would be Idolatry to be abhorred by all faithful Christians So that as nothing is in it self more indifferent than this Gesture in receiving the Holy Communion there being not one Word said of the Gesture in our Saviours Institution of this Sacrament either before his Death to his Disciples or after his Ascension to St. Paul who hath delivered to us what he received of the Lord about this matter as he said that is all that he had received and as Christ hath Consequently left the particular Gesture to the determination of the Church a Gesture being in the general necessary so this Circumstance of Symbolizing with the Church of Rome herein cannot make Our Churches requiring Kneeling to be Unlawful and much less our Obedience to the Church in using this Gesture seeing all the Idolatry and Superstition too wherewith the Church of Rome hath abused it is perfectly removed and 't is required by our Church meerly as a decent Reverend Gesture 4. As to the Ring in Marriage The Church of Rome as is to be seen in the Office of Matrimony juxta usum Ecclesiae Sarisburiensis abuseth it most notoriously There you have it first blessed with two Prayers in the former of which God is beseeched to send his blessing on this Ring that she who shall wear it may be Armed with the Power of Heavenly defence and it may be beneficial to her to Eternal life through Christ our Lord. And in the latter the Priest Crossing himself Prayeth that God would bless this Ring which we in thy Holy Name bless that whosoever shall wear it may abide in his Peace c. Next Holy Water is sprinkled upon the Ring And lastly the Priest puts it upon the Brides Thumb the Bridegroom saying in the Name of the Father Then upon her second Finger saying and of the Son Then on the third saying and of the Holy Ghost Then on the fourth saying Amen And there he leaves it And there is expressed a special Mystery in leaving it upon