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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01638	A golden chaine of divine aphorismes written by John Gerhard Doctor of Divinitie and superintendent of Heldburg. Translated by Ralph Winterton fellow of Kings Colledge in Cambridge; Loci communes theologici. English	Gerhard, Johann, 1582-1637.; Winterton, Ralph, 1600-1636.; Cecil, Thomas, fl. 1630, engraver.	1632 (1632)	STC 11769; ESTC S103039	111,208	568

Heavenly is the Body Bloud of our Lord. Iren. Libr. 4. Cap. 34. 12 That which we see is the Bread and the Cup as our eyes declare unto us but the Bread and Wine which we are to look up unto with the eye of Faith is the Body and Bloud of Christ. These therefore are called Sacraments because in them one thing is s●ene and another understood That which is seen hath a Corporeall species or bodily shew but that which is understood hath a Spirituall fruit August Serm. ad Neoph. 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 whether 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 inasmuchas 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 we 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 Latine Churches 18 But yet we following the custome of the Church do use Bread Vnleavened for the example of Christ and many good lessons not to be contemned which the Unleavened Bread doth afford 19 To mingle water with the Wine in the Eucharist we hold it not necessarie forasmuchas there is expresse mention made onely of the Fruit of the vine Matth. 26.29 20 But this we 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 without grand Sacriledge 22 Eating and drinking i● distinctly instituted and ordained by that wisdom unto which all humane wisdome concerning the inseparabilitie of the Living Bloud from the Living Flesh must give place For here we are not to dispute out of humane reason but we are to look unto the will of Christ who instituted no imperfect Feast but with the meat added drink also Andr. Fric 4. de Rei● emend Cap. 19. 23 What God hath joyned together let no man put asunder Matt. 19.6 24 We do not dislike searching out divers Analogies or Resemblances between the Bread and the Body of Christ and between the Wine and the Bloud of Chrst but we must beware that we place not therein all the Sacramentall Office of the Bread and Wine in the Eucharist 25 For herein doth that consist That the Bread in the Eucharist be the Communion of the Body of Christ and the Cup of Blessing the Communion of the Bloud of Christ. 1. Cor. 10.16 26 We hold no Locall Inclosing of the Body into the Bread or the Bloud into the Wine nor any Impanation or Incorporating into Bread nor any naturall Inexistence nor any Delitescence concealement or lying-hid of the Body under the Bread nor any Penetration of two Bodies nor any Capernaïticall Creophagie or eating of flesh which the Capernaïtes 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 Forme 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 efficacious destinating or setting apart of the externall elements to a Sacramentall use which is therefore called Consecration 32 When the Minister therefore of the Church following the institution of Christ the example of his Apostles concerning which speaketh Gregorie Lib. 1. Cap. 63. in Registro and Platina in the life of Sixtus the first and many others when the Minister I say doth repeate the words of institution saying first over the Lords Prayer we must not in any case thinke that it is a meer 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 lawfull Steward of the Mysteries of God he doth exequute his function in performing this sacred and solemne action in the name of Christ. 34 Secondly He doth by this meanes set apart the Bread and Wine for an Holy use that afterwards they are no more meere 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 with 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 Christs Guests to rely on his words with true Faith 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 moderne writers who 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 Terme à Qu● or from whence as Heaven was made of Nothing the Night is made of the Day and the Wine was made of Water 39 For besides that they digresse from the opinion of their predecessors for they held the Essentiall conversion of

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 we speak something concerning certain Circumstances which 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 the Primitive Church and further doe make the action use and efficacie yea the necessitie and dignitie of Baptisme more conspicuous to the eyes of the ruder sort such as these 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 natur● under spirituall captivitie in the kingdome of the Divel That by the vertue efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ That the end of the Ecclesiasticall ministerie consistet● not onely in the application of Christs benefits but also in a continuall warring and fighting against Satan 77 But the Church hath libertie to propose and expound the doctrine concerning originall sinne the power and kingdome of Satan and the efficaci● of Baptisme in other words more agreeable unto Scripture Chemnit part 3. 〈◊〉 Theolog pag. 178. 78 It is a most ancient custome at the Baptisme of infants to have Sureties which 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 answering to repeat that which 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 minde 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 alwaies to fight under the banner of Christ. 80 Concerning other ceremonies and circumstances more shall be said in another place On● thing onely we adde That it were to be wished that at a full congregation in the Church at Morning-prayer children were baptized that so the administration of this most sacred mysterie might be performed with 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 lives 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 is 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 heire 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 frō the Authour 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 drinking 1. Cor. 10.20.21 c. And again The communion of the body 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 appeare all the requisites of a Testament And again The breaking of bre●d Acts 2.42 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 ●olemne 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 wont to be celebrated in a full congregation in the Church and was 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 Li●urgie because it is no small part of publike and common service 4 The name of Missa which is taken for the Masse had its beginning from the forme of dismissing the people used by the ancients when they sayd unto the Catech●m●ni to the possessed of vill Spirits and to the Excommunicate Ite Missa est Beat. 〈◊〉 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 Ioh. 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 Luk. 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 Saviour Therefore if we desire truely to be his Disciples we must without any tergiversation backsliding or unwillingnesse beleeve his words and rest on them Joh. 8.31 8 And the Sonne it is who still ●o this day doth exhibite unto us his Body and Bloud at the distribution of the bread and wine in the Eucharist to ●e eaten and drunke by us 9 Beleeve ye all therefore that even now th● Supper at which 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 ●his 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 ●his purpose because they are The Stewards of the Mysteries of God 1 Cor. 4.1 11 The Eucharist consists of two things an Earthly and an Heavenly The Earthly is Bread and Wine the