Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	break_v	shed_v	10,145	5	9.7147	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88693	Suspension reviewed, stated, cleered and setled upon plain scripture-proof. Agreeable to the former and late constitutions of the Protestant Church of England and other reformed churches. Wherein (defending a private sheet occasionally written by the author upon this subject, against a publique pretended refutation of the same, by Mr W. in his book, entituled, Suspension discussed.) Many important points are handled; sundry whereof are shortly mentioned in the following page. Together with a discourse concering private baptisme, inserted in the epistle dedicatory. / By Samuel Langley, R.S. in the county palatine of Chester.	Langley, Samuel, d. 1694.	1658 (1658)	Wing L405; Thomason E1823_2; ESTC R209804	201,826	263

commedet ex eo no son of Israel that is an Apostate shall eat thereof Thus we have an instance of debarring the Passeover for a pollution not ceremonial which should make him uncleane ceremonially so as to separate him from the company of others civilly And this we shall have occasion I thinke to improve further beneath Mr Cotton in his grounds and ends of childrens Baptisme p. 11 to shew the hainousness of the sin of a baptized parent who neglects to baptize his Infant quotes this place and saith Surely in the old Testament a man was accounted of God as uncircumcised himselfe if his children were uncircumcised And according to the analogy Mr. W. proceeds upon and reasonably enough in his solving the Question why Infants are not admitted to the Communion taken fromthe not partaking of the Jewes Infants at the Passeover p. 131. I say on the same analogy we may more particularly argue If a circumcised person formerly might not eat the Passeover if he circumcised not his males then a baptized parent now may not eat the Lords Supper if he bring not his infant to Baptisme and indeed supposing the command as cleere now for the baptizing of Insants as it was before for circumcising of male Infants the argumentation is strong enough §. 9. 3. I thus argue in the third place The Sacrament ought not to be administred to them whom we are no wise called nor obliged to administer to upon the account of administring to beleevers But we are no wise called nor obliged to administer the Sacrament to unbeleevers who are such in the sense and in respect of notorious disobedience to the Gospel upon the account of administring to beleevers Ergo the Sacrament ought not to be administred to unbeleevers who are such in the sense and in respect of notorious disobedience to the Gospel The Major is manifest the Minor I thus confirme If in other like cases where duties are incumbent on us respecting our behaviour towards others as so and so qualifi'd the obligation to those duties of our behaviour towards persons ceaseth when they are not visibly so and so qualified then we are no wise called nor obliged to administer the Sacrament to unbeleevers who are such in the sense and respect of notorious disobedience to the Gospel But the former is true therefore the latter also The Consequence is cleere For paria arguunt fidemque faciunt The Minor may be shewed in sundry like instances The Scripture enjoynes us several duties in our behaviour towards the wicked and godly the righteous and unrighteous although we cannot certainly tell who these persons are habitually and inwardly But all agree I thinke that those are to be taken and dealt with by us as such who are visibly in the wayes of godliness or impiety David describing the practices of an holy man Psal 15. among others reckons this ver 4. In whose eyes a vile person is contemned but he honoreth them who fear the Lord we must shun the company of the wicked Psal 119.115 we are to give to him that needeth and not as in a way of charity and necessary reliefe to them who need not But we know not ever who needeth that craves our almes he may counterfeit and if it appeare he doth counterfeit we are not obliged nor called to give unto him what belongs to the needy We must know persons to be Christs Disciples by their loving one another yet such love cannot certainly be known to us to be in others John 13.33 So also we are commanded Luk. 17.3 4. If thy brother trespass against thee rebuke him and if he repent forgive him But how shall I know when he repents It follows vers 4. If he trespasse seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him There is a two-fold forgiveness 1. that which is opposed to hatred grudges and unjust desire of revenge against him who hath wronged us Thus we are to forgive him who trespasseth against us whether he repent or no we are to love our enemies remaining such 2. That which is opposed to the not receiving him into familiarity and tokens of intimate and encouraging friendship as formerly And thus we are not bound to forgive unless he who hath trespasled do repent that is do manifest his repentance and his saying he repents may be a manifestation thereof sufficient to us that we may so far acquiesce therein as to be obliged to forgive him in this later sense But here Calvins caution is useful Addendum est saith he on the place Christum non privare fideles judicio ut slultè ad verbulum unum creduli fint sed tantum velle aequos esse humanos ut resipiscentibus manum porrigant si modo apparet ipsos ex animo sibi in peccat is displicere sed quoties probabile Agnum conversionis dederit peccator admitti vult Christus ad reconciliationens ne repulsae fractus deficiat Now he who hath taken away my goods and saith he repents and yet will not having them in his hand restore them to me by his wicked and wilfull detention overthrowes the credibleness of his verball profession and his saying I repent obligeth to this sort of private forgivenesse I have mentioned no otherwise then as it is a probable token of his serious repentance Nay though he is a wise son as the proverb goes who knows his own father yet is every child obliged to honor both his parents So manifest is it that we may be and are obliged in severall duties to those persons as so and so qualified whom we cannot certainly know to be such under the notion whereof we tender those respects to them But as our Saviour saith He that receiveth a Prophet or Disciple in the name of such that is who probably appeares to be such shall have his reward so here in these and such like cases But when persons appear to be in a way visibly contrary to these qualifications on which is founded any offices in sundry respects who doubts that our obligation to perform such offices to them then ceaseth When therefore such as by baptisme have bound themselves to believe that is to receive and obey the Gospel do yet notoriously appeare to be unbelievers in respect of their actuall disobedience to the Gospel we are not obliged to administer the Sacrament to as believers As on the contrary when baptized persons owning their baptismes appeare not to be in a way of notorious disobedience to the Gospel we are bound to administer to them as believers whether they are really and inwardly so or no. §. 10. 4. A fourth argument may be grounded on the forme of administration wherein the Minister saith to the Communicants according to 1 Cor. 11.24 Take eat this is the Body of Christ which is broken for you So Luke 22.19 20. And this Cup is the New Testament in Christs blood which is shed for

you In the Common-prayer book it is Take eat this in remembrance that Christ died for thee Drink this in remembrance that Christs blood was shed for thee The Directory saith in Pauls words This is the body of Christ which is broken for you Whence I argue The Lords Supper ought not to be administred to them to whom these words may not be spoken particularly in the administration of it But to such unbelievers as are such in respect of their notorious visible disobedience to the Gospel these words may not be spoken particularly in the administration of the Sacrament Therefore to them the Lords Supper ought not to be administred The Major is above exception For those ought not to be admitted to whom the Minister may not say what he ought to apply to the communicants The Minor I shall further insist upon and labour to clear In order whereto I must enquire into the meaning of the foresaid words to be used in the form of administration It must be acknowledged that these words considered absolutely and in themselves may be interpreted more generally either 1. of Christs being sacrificed for the redemption of all the world of mankind the genus humanum and that not onely sufficienter for that which is paid for the redemption of persons is not strictly a price because it is sufficient in its own nature to be a worthy and valuable consideration to redeem them but conditionally by way of Christs intention also to redeem mankind that is upon the condition of believing So that this Gospel may be preached to every humane creature not so to any lapsed Angel He that believeth and is baptized shal be saved God so loved the world c. Or 2. if this please not the fuller explication whereof may be seen in learned Camero and the larger disquisition of it in the acute Amyraldus Christ dyed for all in that he bought all to be Lord and Ruler over them as Mediator in the Kingdome he hath received by dispensation from the Father to be Lord of all Or 3. as he procured some common benefits for all But I conceive it 's manifest these words of administration considered as words of administration in the Sacrament and so with speciall relation to the Sacrament cannot be understood in so large a sense q d. Christ died for thee if thou will believe or on condition of thy faith or Christ died for thee or was broken for thee that he might have power over thee as Lord and Judge or to purchase some common benefits for thee as he did for all mankind For so they might be applyed to heathens yea to the most wicked of heathens and such as are visibly in the most nototious opposition of and apostasie from the very name of Christianity and so this should be no more an application of comfort to the visibly most worthy receiver then is applicable to the vilest Mahumetan on the face of the earth §. 11. There is another as narrow a sense put on the words as the former is large and that is to restrain them to the application of the benefits of Christs death absolutely to every receiver q. d. This is the body of Christ in which thou hast saving interest As surely as thou receivest the outward signes so certainly is the inward grace there also But this cannot be the meaning here because no Church nor Minister can certainly tell who those are who are sincere believers who onely are partakers absolutely of the remission of sins purchased by Christs broken body and his blood made over unto them There remains onely a third sense that I know of which is a mean betwixt the two former And this is to be founded on the manifest sense of other such like passages in Scripture and the nature of the Lords Supper it self Paul saith to the Corinthians 1 Cor. 5.11 But ye are washed but ye are are sanctified but ye are justified in the name of the Lord Jesus and by the spirit of our God And to the Ephesians Eph. 2.1 8 19 20 21 22. You hath he qu ekned who were dead in trespasses and sins by grace ye are saved through faith chap. 5.8 Ye were sometimes darkness but now are ye light in the Lord. Abundance of such passages there be in Scripture where it is manifest the Apostle applies to them the comforts and benefits of sincere believers as theirs and yet he knew not their sincerity absolutely It must needs then be that according to his knowledge of their sincerity so was the application he makes to them of the priviledges annexed onely to sincerity that is according to the judgement of the Church which received them as such probably If they were such as Ecclesiastieally they appeared to be then all these benefits were really theirs And hence the baptized are said to be illuminated and sanctified because in the judgement of the Church they were such who were admitted to baptisme who if they were really what they were by the Church esteemed to be were certainly sanctified and enlightned so I humbly conceive the meaning of these words This is the body of Christ which is broken for you is this q. d. If thou be really what the Church taking thee into her fellowship judgeth thee to be whiles it being in a capacity to judge hath not judged thee contrary then thou art certainly partaker of the inward grace of this Sacrament All the saving benefits flowing from Christs blood are thine If thou art sincere as the Church or Minister hopes and judgeth of thee in admitting thee then Christ is thine really Not if thou wilt believe Christ is thine but if thou now dost sincerely believe as thou now appearest to do which supposeth that he is taken for one who doth sincerely believe by them who regularly admit him the governing Church or Minister alone in some cases How incongruous would it be to say to a rebell who was erewhile visibly in Armes and was breathing out treason against his Soveraign and hath not yet visibly recanted the same and therefore is still visibly in the way of treason how incongruous would it be to say to such a one If thou art a good subject the King is thy friend And it is manifest in part by what hath been before quoted from the Common-prayer book and Canons that the Church of England which used that form of administration Christ died for thee understood it as to be applied onely to the visibly justified believers because they excluded the notoriously disobedient though not fully excommunicated and warned all to refrain who lived and allowed themselves wilfully in secret sins which the governors of the Church could take no cognizance of Thus in the third Exhortation after the warning of the wicked persons that they come not to the Lords Table In the invitation following those onely are called who are truly penitent To them it 's said Draw neer and take this holy Sacrament to your comfort They never seemed