Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	bread_n	consecration_n	4,106	5	10.7048	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41780	Hear the church, or, An appeal to the mother of us all to all the baptized believers in England, exhorting them to stedfastness in the truth, according to the scriptures : together with some farther considerations of seven queries, sent to the baptized believers in Lincolnshire, concerning the judge of contriversies in matters of religion : in three parts / by Thomas Grantham.	Grantham, Thomas, 1634-1692.	1687 (1687)	Wing G1536; ESTC R5931	41,980	66

it at all credible that God should Deifie the Creatures of Bread and Wine by turning them into the Divine Essence as well as Human to be worshipped with the highest degree of Adoration which is proper to God himself Con. Trent Sess 13. Can. 6. And the Words of Bellarmin are very plain God saith he is verily and truly to be worshipped Mat. 4. But Christ in the Eucharist is very God Ergo. Thus much of the First Proposition And for the Second 2. It is to be considered That if the very Substance of Bread and Wine be really transubstantiated into the Substance of Christ's Flesh and Blood then they do either remain that same Substance of Christ's Flesh for ever or else they are after some time either annihilated or turned to Corruption But to say either of these is flatly to deny or oppose express Scripture which tells us That the Flesh of Christ saw no Corruption and that he continueth ever And for the first that Bread and Wine after the Words of Consecration remains for ever of the Substance of Christ's Real Body it is no way credible For then the Body of Christ must have received a mighty Augmentation since its Ascension For If all the Bread which has been consecrated for almost 1700 years shall be supposed to be all in one place at any time as sure the whole Flesh of Christ's Body is so it might for Magnitude compare with a Mountain And if all the vast quantity of Wine which hath been consecrated for the like space of time were supposed to be collected as sure all the Blood of Christ remains in his Body being impossible to be shed since he went into Heaven it might compare with a considerable Fountain of Water But both these are so very absurd that 't is hoped no Christian will affirm them and therefore that Doctrine of Transubstantiation which necessarily infers these and many more Absurdities is by no means to be received If the Papists shall reply and say That though the Bread and Wine be really turned into the Flesh and Blood Body Soul and Divinity of Christ yet it is not necessary that they remain so for ever I shall earnestly desire them to shew us what becomes of it then And I ask whether by such reply they do not make the Real and Glorious Body of Christ the most mutable thing in Heaven and Earth being according to this Doctrin subject to be really made and unmade every day and that in a thousand places on the same day If any who are little acquainted with the Doctrine of the present Church of Rome shall question whether they do indeed hold so gross an Error as to teach that the Bread and Wine in the Eucharist is turned into the very Substance of the Divine Nature of Christ as well as his Humane Nature he may see it fully asserted by a Learned Papist in a certain Catechism entituled An Abridgment to Christian Doctrine the last Edition Printed at Doway 1661. pag. 194 195. in these Words Quest What is the Blessed Eucharist Answ It is the Body and Blood of Jesus Christ true God and true Man whole Christ under the outward Forms of Bread and Wine Quest In what manner is Christ present under these Forms Answ By the true and Real Presence of his Divine and Human Nature and not Figuratively only as some would have it God in Mercy open the eyes of all that are thus blinded with the Doctrine of Transubstantiation which Word Transubstantiation the Papists confess is not found in Scripture See the said Catechism pag. 196. Papist Query 6. Baptist Anti-query 6. Whether Vniversality both for time and place be not an evident Mark of the true Church What Church can you name that hath that Mark And whether the Woman which St. John saw called Mystery Bablyon be not meant of Rome and whether her Cup was not universally received so that all Nations were made Drunk thereby Papist Query 7. Baptist Anti-query 7. Whether you have really this Mark that is whether you can fetch out of all Ages and Nations Professors of your Religion in particular you are desired to name but one or two in the first six hundred years after Christ of your Profession for example such as held the sole sufficiency of Scripture for the deciding Controversies and denied the Lawfulness and Vsefulness of Infant-Baptism Whether any man can shew this Mark as it is here called for without the help of Human History and whether Human History be infallibly true so as to be a ground for Divine Faith and whether those Human Records which concerned Christian Religion for the first three hundred years after Christ were not the most of them burnt by the Persecutors of Christians and whether those which remain have not been much altered and whether they are not in many things contradictory Also whether Infant-Baptism was so much as heard of in the first Century and then how should any be named which denied the usefulness of it in this Age And whether the first clear mention of it be not from Tertullian and whether the Learned do not confess that he opposed it in the third Century as an irrational and unwarrantable Custom Also whether that Church whose manner of admitting Persons into her Communion her Constitution and Government are according to the Scriptures Mat. 28. 19 20. Heb. 6. 1 2 c. be not the true Church of Christ And whether the Baptized Churches commonly called Anabaptists do not excel in these Particulars all other Churches whatsoever Of all the Marks of the Church so much stood upon by the Papists this of Antiquity leads and indeed it is of that importance that if they fail of this Mark they are like to miss all the rest and that they must fail of the best Antiquity in the case of their Baptism without which they can have no true Church will with much ease be made evident 1. Because by their own Confession Infant-Baptism which is the Baptism of the present Roman-Church is not grounded upon the Scripture Here they fail of Scripture-Antiquity which is the best 2. Because they have not one Credible Witness for Infant-Baptism in the first Century after Christ 3. Because it is acknowledged by themselves that they have changed the manner of the Administration of Baptism from Dipping to a little Sprinkling which indeed is no Baptism Whereas on the contrary the best Antiquity is as clear for our Baptism i. e. Believers Baptism as the light of the Sun many thousands of Believers being Baptized by John Baptist and more by Christ or his appointment John 3. 23. 4. 1. three thousand Believers Baptized in one day Act. 2. 40. And multitudes of Believers being Baptized in every Age since the Institution of Baptism yea all the Antient Fathers for the first three hundred years if not for the first six hundred years after Christ were Baptized Believers so that I should think the Gates of Hell cannot

of the Holy Spirit the first is consigned to then in Sacred Baptism the second in Prayer with the laying on of Hands in which way this Mother-Church received this Blessing as is evident from the ennumeration and order of the Principles of her Catechism and also from this Testimony that great Grace was upon them all Acts 4. 33. as also in that it is expresly said that this Church continued stedfastly in the Apostles Doctrine a Principle whereof is Prayer with Laying on of Hands and from this Church this Doctrine and Holy Practice was carried by the Apostles to Samaria Acts 14. for it is not to be imagined they would there innovate a practical principle which had not first been taught in the Church at Jerusalem But God bearing witness to this service of Prayer and Laying on of Hands at Samaria with the same Blessing of the Holy Spirit fore-received at Jerusalem confirms it as an acceptable and needful Service for all Churches And accordingly it was received in the times next succeeding the Apostles days as many witnesses testifie amongst whom Tertullian thus Dehinc manus imponitur c. After Baptism the Hand is imposed by Blessing calling and inviting the Holy Spirit Tunc ille Sanctissimus c. Then that most Holy Spirit most willingly descends from the Father upon the Bodies which are cleansed meaning in Baptism and blessed Of the Resurrection of the Dead taught and believed in this Mother-Church In this Church it was where the Apostle gave witness with great P●wer of the Resurrection of the Lord Jesus in whose Resurrection assurance yea very full assurance is given to all men that there shall be a Resurrection of the Dead both of the Just and the Vnjust It was here that our Saviour shewed himself alive after he had been dead by infallible proofs being seen of his Disciples forty days conversing with them of the things concerning his Church and Kingdom It was here that many dead Bodies of the Saints did arise and come out of their Graves and went into Jerusalem and appeared to many after Christ was risen which was a full proof that the Resurrection is of the same numerical Bodies which are laid in the Graves disrobed only of mortality and all imperfections And this is that Resurrection of the Dead here called a Principle of Christ's Doctrine and of the Foundation of this Mother-Church Of the Eternal Judgment Believed by this Church It was to the Guides of this Church to whom our Saviour first made known this great priviledge that they should sit on Thrones judging the twelve Tribes of Israel at that time when he should sit upon the Throne of his Glory Mat. 19. 28 who also is appointed of God to be the Judge of Quick and Dead Act. 10. 42. which great Article is here recounted among the principles of Catechism Heb. 6. 2. and called the eternal Judgment not only for that it is the last Judgment but because the effects of it shall be perpetual the pains to be imposed in this sentence of Judgment shall be of eternal duration to all wicked men who have contemned the Gospel of their Salvation and judged themselves unworthy of Eternal Life even that Life which then shall be given to Eternity to all such as have held fast the beginning of their Confidence and the hope of this their rejoycing stedfast unto the end Heb. 3. 14. As therefore the Tares are gathered and burnt in the fire so shall it be in the end of the World. The Son of Man shall send forth his Angels and they shall gather out of his Kingdom all things that offend and them that do Iniquity And shall cast them into a Furnace of Fire there shall be wailing and gnashing of Teeth Then shall the Righteous shine forth as the Sun in the Kingdom of their Father Who hath ears to hear let him hear Matth. 13. 40 41 42 43. Lo the eternal Judgment taught by Christ's own Mouth let all men be admonished to prepare for this Judgment for the coming of the Lord draws nigh Of the farther Order and manner of Worship used in this Mother-Church This did especially consist in frequently assembling themselves together to teach and preach Jesus Christ Acts 5. 42. or for the ministring of the Word of God and Prayers Acts 6. 4. In which we find no Liturgies or Forms of Prayer devised or imposed by the Apostles but these Services were performed by the aid of the Holy Spirit which as they were given for the work of the Ministry so 't is evident they have a remanency in the true Church till the whole be perfected Eph. 4. and it is this Blessed Spirit which helps the Church to make Intercession according to the will of God Rom. 8. 27. They were all very frequent at the Lord's Table breaking the Sacred Bread in remembrance of the Lord Christ giving thanks to God by him Acts 2. 41 47. nor needed they any Mass-Book or Common-Prayer-Book to direct them in either Christ's own Institution of his Holy Table and the holy Prayer which he had taught his Disciples with other Heavenly Rules contained in the Holy Scriptures was abundantly sufficient and are so still to every Faithful Man of God and Minister whom God and his Church hath called to that Work to furnish him to every good work It is also excceding plain that the Holy Table of the Lord is here called the breaking of Bread. And therefore though that Holy Bread and Wine be the Body and Blood of Christ yet they are these in such sort as they are also the Bread of the Lord and the Cup of the Lord 1 Cor. 11 27. And forasmuch as the Apostle here and in the next verse does expresly call the same things by these different titles the Body and the Blood the Bread and the Cup we must of necessity take him to speak Figuratively in one of these but in the latter to wit Bread and the Cup we have no Figure save that the Wine in the Cup is taken for the Cup which is an usual form of speaking and therefore of necessity these Words Body and Blood must be understood to be mystically spiritually or figuratively in the Bread and Wine and not the Bread and Wine to be mystically spiritually or figuratively in the Body and Blood of Christ It is also as certain that the whole Church this Mother-Church Acts 2. 42 did then receive both the Bread and Cup of the Lord as that any one of them did partake of both the whole Service being expressed by a Synecdoche a part for the whole which yet will better appear in that this Ordinance ought to be received by every Recipient as he is a Member of Christ not as he is a Minister 'T is true as I am a Minister I dispense this Mystery but I receive it as a Member saith St. Paul For YE being many are one Bread and one Body For WE are all partakers of that one Bread. It was

that are to partake of that Bread thereby may feed upon the Body of Christ which is the true Bread and by him live for ever Then he breaketh the Bread pronouncing the words of Christ This is my Body c. willeth the People to receive it in remembrance of Christ and as shewing forth the Death of Christ till he come the second time without sin to Salvation In like manner he taketh the Cup after the People have received the Bread and with Prayer suitable to that great Mystery it being sanctified he poureth out of the Wine remembring the words of Christ This Cup is the New Testament in my Blood c. partakes of it himself as he did also of the Bread and gives it to the Deacons to Communicate to all the Congregation and they all drink of it Then some word of Exhortation is given to the People under the consideration of the unspeakable Mercy of God in the gift of his Son to dye for us that we might live Eternally with him all is concluded with Prayers to the Lord for all his Blessings in the most joyful manner that the Minister is able to express them and then usually something is given to the Poor as every mans heart maketh him willing being not constrained thereunto but as the love of Christ constraineth him TO say nothing here of the Roman Church denying to give the Cup to the People the Priests only drinking of it nor of the Priest only partaking of the Bread and Cup in divers of their Masses the People only looking on neither of their Adoration of the Elements of Bread and Wine in these words I Worship thee I Glorifie thee I Praise thee Nor yet of that Passage in the Communion of the Mass Let us Worship the Sign of the Cross which are things too large to be discoursed in a Letter It shall suffice to set down the manner of their Celebration 1. All is done in an unknown Tongue which the People understand not 2. The Benedicamus Domino is sung ten times together and Ite Missa est is sung thirteen times with long and tedious Notes 3. The Priest is to say divers Prayers privately to himself 4. He is taught by the Rubrick to make thirty several Crosses upon the Bread the Cup the Altar and his forehead 5. Their Gestures are as followeth The Priest boweth his Body and lifting up himself kisseth the Altar on the right side then he boweth again and looketh toward the Host that is the Bread he joyneth his hands wipeth his fingers lifteth up the Host then he lifteth up his eyes and boweth himself and lifteth up his eyes again he boweth again and lifteth up the Host above his forehead then he uncovereth the Cup and holdeth it between his hands keeping his thumb and his finger together Then he boweth and lifteth up the Cup a little then to his Breast or above his Head. He setteth it down again and wipeth his fingers then he spreadeth his Arms a-cross He boweth his Body rising up he kisseth the Altar on the right side He smiteth his Breast uncovering the Cup he makes five Crosses with the Host beyond the Cup twice on each side under the Cup and before it Then he layeth his hands upon the Altar the Deacon reaching him the Paten he putteth it to his right eye then to his left he maketh a Cross beyond his head with it he kisseth it and layeth it down Then he breaketh the Host in three holding two pieces in his left hand and one in his right over the Cup which with a Cross he letteth fall into it Then he kisseth the Corporas the Deacon taketh the Pax from the Priest giveth it to the sub-Deacon and he to the Quire. Then humbling himself he first taketh the Body and then the Blood so he goeth to the right horn of the Altar the sub-Deacon poureth in Wine and the Priest rinseth the Cup and washeth his hands turning himself to the People Cometh again to the Altar and turneth to the People the second time Then bowing his body and closing his hands he prayeth to himself he riseth again making the sign of the Cross and bowing again goeth from the Altar Thus Brethren I have given you a brief account of the Ceremonious Observations of those who would be thought the truest Church on Earth though they have assuredly changed the Ordinances of our Lord more than any sort of Christians I have also set before you the purity and simplicity and yet the great utility of these two great Ordinances that you may be more inwardly affected with them but especially with him whom they so excellently represent for to this end are they ordained to set forth Christ and him Crucified Of all the difficulties with which you are likely to be tried in respect of your Religious Profession that Question which concerns the Judge of these and other Controversies in Religion is like to be the most dangerous because you have been little exercised in it as also because many persons of great Eminency and Authority are deeply radicated and very expert in an opinion diametrically opposite to yours for they say that the living voice of the Church assembled in a General Council of her Bishops and Doctors is the only infallible Judge to determine all Controversies in matters of Faith and Religion On the other side We have been taught and have constantly believed that it is all Christians Duty to rely chiefly and before all things upon the Authority and sufficiency of the voice of God himself as he speaks in the Holy Scriptures as the best and only infallible Decider of all Questions that shall arise especially in the Christian Church and since the holy Scriptures were written and received about matters of Faith and Religion And indeed it seems very strange that any man should think there is a better Judge than God himself of what is true and what is otherwise in matters of Religion and to be sure he speaks to us with the greatest Certainty and Authority by the holy Pen-men of the Scriptures And it is as strange that the Church who must derive all her Light and Authority from God and his Word should appeal men to her self rather than to him methinks they should say to us as Caesar's Substitute said to St. Paul Hast thou Appealed to God as he speaks in his Scriptures to God and his Scriptures shalt thou go And especially when this is the question What sort of Christians are the true Church of Christ for it seems then the most unreasonable thing in the World that any Party contending for this Title The Church should be her own Judge and seeing the Church cannot by meerly avouching upon her own Testimony only that she is the Church make any proof or demonstration that she is so it remains then that we must have some Infallible Rule by which to find the Church And now if God himself does not reveal to us