Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	blood_n	body_n	efficacy_n	860	5	10.4794	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01637	The summe of Christian doctrine written originally in Latine by John Gerhard ... and translated by Ralph Winterton ...; Aphorismi succinct et selecti. English	Gerhard, Johann, 1582-1637.; Winterton, Ralph, 1600-1636.	1640 (1640)	STC 11769.5; ESTC S4062	111,557	338

tvvo things an Earthly and an Heavenly The Earthly is Bread and Wine the Heavenly is the Body and Bloud of our Lord. Iren. Libr. 4. Cap. 3.4 12 That which vve see is the Bread and the Cup as our eyes declare unto us but the Bread and Wine which vve are to look up unto vvith the eye of Faith is the Body and Bloud of Christ These therefore are called Sacraments because in them one thing is seen and another understood That which is seen hath a Corporeal species or bodily shevv but that which is understood hath a Spirituall fruit August Serm. ad Naoph Bed in 1. Cor. 10. 13 Because therefore Bread and Wine are by Christs own Institution ordained and appointed for this Sacrament Neither of these Elements are to be changed for any other which may have some resemblance with them 14 Nothing can be better here nothing more holy nothing more safe then for us to be content with Christs authoritie alone 15 But as concerning the Bread vvhether it be Long or Round Great or Small and as concerning the Wine whether it be Red or White It matters nothing to the integritie or Perfection of the Sacrament inasmuch as it detracts nothing from the Institution of the Sacrament 16 The Nicene Canon we exceedingly approve We take not much but little that we may know that these things are not taken for Satietie but for Sanctitie 17 In like manner whether the Bread be Leavened or Vnleavened vve think ' it not much materiall neither do we like of that wrangling and jangling about the Bread which was of old so frequent in the Greek and Latin Churches 18 But yet we following the custome of the Church do use Bread unleavened for the example of Christ and many good lessons not to be contemned which the Unleavened Bread doth afford 19 To mingle vvater vvith the Wine in the Eucharist we hold it not necessarie forasmuch as there is expresse mention made onely of the Fruit of the vine Matth. 26.29 20 But this vve hold necessarie That not onely the Bread but the Wine also is to be distributed to all those that come with reverence to this venerable Sacrament 21 Either let them receive the Sacrament in both kinds or in neither For there can be no division of one and the same mysterie vvithout grand sacriledge 22 Eating and drinking is distinctly instituted and ordained by that wisdome unto which all humane wisdome concerning the inseparabilitie of the Living Bloud from the Living Flesh must give place For here vve are not to dispute out of humane reason but vve are to look unto the will of Christ who instituted no imperfect Feast but with the meat added drink also Andr. Fric 4. de Reip. emend Cap. 19. 23 What God hath joyned together let no man put asunder Matth. 19.6 24 We do not dislike searching out divers Analogies or Resemblances betvveen the Bread and the Body of Christ and between the Wine and the ●doud of Christ but we must beware ●●at vve place not therein all the Sacramentall office of the Bread and Wine a the Eucharist 25 For herein doth that consist That ●he Bread in the Eucharist be the Communion of the Body of Christ and the Cup of Blessing the Communion of the ●loud of Christ. 1. Cor. 10.16 26 We hold no Locall Inclosing of ●he Body into the Bread or the Bloud ●nto the Wine nor any Impanation or Incorporating into Bread nor any naturall Inexistence nor any Delites●ence concealment or lying-hid of ●he Body under the Bread nor any Pe●etration of tvvo Bodies nor any Ca●ernaiticall Creophagie or eating of ●lesh which the Capernaites did hold 27 For all these are but the dreams of humane Reason being too curious to enquire into the manner of the Sacramentall presence and they proceed for the most part from a lust and desire to calumniate 28 But this we hold according to the Apostle That the Bread in the Eucharist is the Communion of the Body of Christ and the Wine the Communion of the Bloud of Christ 29 The Form of this Sacrament consists in the Blessing of the Bread and Wine and in the Distributing of the Bread and Wine so blessed and in the Eating and Drinking of the Bread and Wine so distributed 30 This Sacramentall Blessing consists not in any Magicall conversion of the Bread into the Body of Christ and the Wine into his bloud by any vertue lying hid in the words 31 But it is a sacred and efficacious destinating or setting a part of the externall elements to a Sacramentall 〈◊〉 which is therefore called Consecratine 32 When the Minister therefore of the Church following the institution of Christ and the example of his Apostles concerning vvhich speaketh Gregorie Lib. 1. Cap. 63. in Registro and Platina in the life of Sixtus the first and many others vvhen the Minister I say doth repeat the vvords of institution saying first over the Lords Prayer vve must not in any case think that it is a mere Historicall reading of the Text. 33 For First The Minister doth testifie that he neither doth nor hath any will to do any thing according to his own will and pleasure or in his own name but that as the lavvful Steward of the Mysteries of God he doth execute his function in performing this sacred and solemn action in the name of Christ 34 Secondly He doth by this means set apart the Bread and Wine for an Holy use that afterwards they are no more mere Bread and Wine but the Sacraments of the Body and Bloud of Christ 35 Thirdly He doth earnestly pray that Christ would be mindfull of his promise and vouchsafe to be present at the Sacramentall action and distribute both his Body and Bloud together vvith the externall Elements or the Bread and Wine 36 Last of all He doth testifie that by vertue of the Lords institution and promise the Bread in the Eucharist is the Communion of the Body and the Cup of Blessing the Communion of the Bloud of Christ and further doth admonish all those that intend to receive the Sacrament to remember that they are Christ Guests to rely on his words vvith true Faith and to come with due preparation that so they may receive it unto their salvation 37 But thus much we must know That the Scripture doth not in any place say that by consecration or blessing the Bread is turned into the Body and the Wine into the Bloud of Christ Yea the Scripture is expressely against it 38 And Transubstantiation a thing barbarous both for Name and Nature gathers little strength from the Disputation of some of our modern vvriters vvho thus expound it That the Body of Christ is made of the Bread not as of the Matter as it was made of the flesh of the Virgin Marie but as from a Term à Quo or from whence as Heaven was made of Nothing the Night is made of the Day and the Wine vvas made of Water 39 For besides

understand after what manner the Holy Ghost worketh yet we must not therefore deny the working of the Holy Ghost 70 If a question be moved concerning Infants departing without Baptisme we must proceed distinctly 71 Those which are without the Church are left to the judgement of God 72 But those which being born of Christian parents by reason of some case of urgent necessitie could not be baptized or those which die in their mothers wombe those I say by the prayers of their parents and the Church may be commended unto God but are not excluded from the fellowship of the kingdome of heaven 73 It remains now that vve speak something concerning certain Circumstances vvhich are wont to be observed at the administration of Baptisme 74 Impious and superstitious ceremonies are to be rejected 75 But what rites and ceremonies are of their own nature indifferent and of a middle rank and not repugnant to the Analogie of faith but rather commended by the authoritie of the Apostles and the Primitive Church and further do make the action use and efficacie yea the necessitie and dignitie of Baptisme more conspicuous to the eyes of the ruder sort such as those are not Simply and to the scandal of the Church to be rejected 76 Exorcisme is to be expounded after this manner That it is a testimony that infants are by nature under spirituall captivitie in the kingdome of the Devil That by the vertue and efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ That the end of the Ecclesiasticall ministerie consisteth not onely in the application of Christs benefits but also in a continuall vvarring and fighting against Satan 77 But the Church hath liberty to propose and expound the doctrine concerning originall sinne the povver and kingdome of Satan and the efficacie of Baptisme in other vvords more agreeable unto Scripture Chem●it part 3. loc Theolog. pag. 178. 78 It is a most ancient custome a● the Baptisme of infants to have Sureties vvhich we call Godfathers and Godmothers Whose office it is First to pray for them that God would receive them into grace by Baptisme Secondly by their ansvvering to repeat that vvhich Christ as the mouth of the infants hath witnessed for them Thirdly to instruct them in the principles of religion if their parents be dead 79 Imposition of names is rightly used in Baptisme not onely because it was formerly used in Circumcision but especially because it puts us in mind that in Baptisme our names are written in the book of life Luke 10.20 Revel 20.15 and that our names are enrolled in the Catalogue of Christian souldiers from thenceforth alwayes to fight under the banner of Christ 80 Concerning other ceremonies and circumstances more shall be said in another place One thing onely we adde That it vvere to be wished that at a full congregation in the Church at Morning prayer children vvere baptized that so the administration of this most sacred mysterie might be performed vvith more attention and devotion 81 Neither yet do we say that rashly and unadvisedly any man out of his own private fansie may depart from the custome of the Church wherein he liveth nor do we prescribe Laws for cases of necessitie 82 From all that hitherto hath been said we gather That Baptisme is the first Sacrament of the New Testament in which a living man it dipped into water or sprinkled with water In the name of the Father and of the Sonne and of the Holy Ghost that being regenerated and renewed he may be made an heir of everlasting life 83 God who by Baptisme hath received us into the covenant of grace keep and preserve us in the same even unto the end Amen CHAP. XVIII ¶ Wherein are contained Theologicall Aphorismes concerning the Lords Supper 1_THe latter Sacrament of the New Testament is The Lords Supper so called from the Authour and time of the institution thereof 1. Cor. 11.20 21 c. 2 It is also called The Lords Table to distinguish it from profane eating and drinking 1. Cor. 10.20 21 c. And again The communion of the body and bloud of Christ 1. Cor. 10.16 because therein consisteth the essence of this Sacrament And again The Testament of Christ Luke 22.20 1. Cor. 11.25 because therein do appear all the requisites of a Testament And again The breaking of bread Acts 2.42 and 20.7 because by it the bread in the Eucharist was prepared of old to be distributed 3 It was called by the ancients the Eucharist or Giving of thanks 1. Cor. 11.24 Because solemn thanks were to be given to Christ at the celebration of this Sacrament Again It was called a Synaxis or coming together 1. Cor. 11.20 Because this Holy Supper was vvont to be celebrated in a full congregation in the Church and vvas a signe and pledge of their mutuall conjunction in Christ Again It was called an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a feast in Love and Charitie by reason of Holy feasting instituted and made of gifts conferred in common Again It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liturgie Because it is no small part of publick and common service 4 The name of Missa which is taken for the Masse had its beginning from the form of dismissing the people used by the ancients when they said unto the Catechumeni to the possessed of evil Spirits and to the Excommunicate Ite Missa est Beat. Rhenan super 4. libr. Tertull. adv Marc. 5 The Types of this Sacrament in the Old Testament are sundrie and divers but the best are these The Paschall Lambe Exod. 12.27 c. 1. Cor. 5.7 and Manna Exod. 16.15 John 6.49 The corn of heaven Psalm 78.24 Angels food vers 25. 6 The Authour of this Sacrament who did both institute and commend it unto his Church is Christ Matth. 26.26 Luke 22.19 1. Cor. 11.23 7 Who seeing that he is true God and One with the Father and the Holy Ghost Omnipotent True All-wise our Mediatour and Saviour Therefore if we desire truly to be his Disciples we must without any tergiversation backsliding or unwillingnesse beleeve his words and rest on them John 8.31 8 And the Sonne it is who still to this day doth exhibite unto us his Body and Bloud at the distribution of the bread and wine in the Eucharist to be eaten and drunk by us 9 Beleeve ye all therefore that even now the Supper at vvhich Christ sat down is here celebrated For there is no difference betwixt this and that They have both one Authour Do not think it is the Priest or Minister but Christ himself that stretcheth forth his hand unto thee Chrysost Hom. 51. in Cap. 24. Matth. 10 Yet he doth not administer this Supper now immediately by himself as he did at the first Institution But it hath pleased him to use the Ministers of the Church to this purpose because they are The Stewards of the Mysteries of God 1. Cor. 4.1 11 The Eucharist consists of