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	sacrament_n	shed_v	7,504	5	9.6449	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45419	Of fundamentals in a notion referring to practise by H. Hammond.	Hammond, Henry, 1605-1660.	1654 (1654)	Wing H554; ESTC R18462	96,424	252

Father so the Our in the second Article is set to denote all and every one of us every man in the world without any exception to be redeemed by God the Son § 5. And accordingly the Catechisme of the Church of England established by Law and preserved in our Liturgie as a special part of it expounds the Creed in this sense I believe in God the Father which made me and all the world 2. In God the Son who redeemed me and all mankinde 3. In God the Holy Ghost who sanctifieth me and all the elect people of God Where as Creation is common to more creatures then redemption and redemption then sanctification so Mankinde to which Redemption belongs as it is farre narrower then the world or the works of God's creation so is it farre wider then the catalogue of all the Elect people of God to whom sanctification belongs § 6. So in other parts of our Liturgie in Consecrating the Eucharist we have this form of prayer Almighty God which didst give thine only son Jesus Christ to suffer death upon the Cross for our redemption and made there by his one oblation of himself once offered a full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world And accordingly in the administration of that Sacrament the elements are delivered to every communicant in this form The body of our Lord Jesus Christ which was given for thee and The blood of our Lord Jesus Christ which was shed for thee preserve thy body and soul into everlasting life Which supposeth it the doctrine of our Church avowed and professed that Christ's death was not only sufficient for all if God would have so intended and designed it but that he was actually designed and given for all not only as many as come to that Sacrament which yet is wider then the Elect but us men or mankinde in general whose salvation was sought by God by this means § 7. So in our Articles also Christ suffered for us that he might be a sacrifice not only for Original sin but also for all the actual sins of men Art 2. And by Christ who is the only mediator of God and men eternal life is proposed to mankinde Art 7. And Christ came as a Lamb that by the offering of himself once made he might take away the sins of the world Art 15. And The oblation of Christ once made is a perfect redemption propitiation satisfaction for all the sins of the whole world Ar 31 All which I have thus largely set down to shew the perfect consonancie of our persecuted Church to the doctrine of Scripture and Antiquity in this point wheron so much depends for the stating determining other differences which have also a special influence on practise § 8. As for the ill consequences toward the obstructing of good life which are considerable to attend this one doctrine of Christ's dying for none but the Elect they will be most discernible by attempting the Reformation change of any vicious Christian that believes that doctrine or the comfort of any disconsolate despairing Christian that hath gotten into this hold and remains fortified in the belief of it § 9. For the former 't is evident and that which he is supposed to believe if he believe the Foundation as I presume him now to doe when I set the case of a vitious Christian that there is no salvation to be had for any sinner but only by the sufferings of Christ and that redemption by him wrought for such If therefore a vitious liver believing that Christ dyed for none but the Elect shall have any attempt made on him to reform and amend his life 't is certain that one medium to induce him to it must be a tender of mercy from Christ of present pardon and future blisse upon his Reformation But if he be able to reply that that mercy belongs only to the Elect and he is none of them it necessarily follows that he that would reduce this stray sheep must either prove convincingly to him that he is one of the Elect or else hath no farther to proceed in this attempt § 10. And if he thus attempt to perswade the vitious Christian that he is one of the Elect then 1. the very attempt confesses to him that a vitious person remaining such may be in the number of the Elect and from thence he will presently be able to inferre that then he needs not reformation of life to constitute him such and if so then reformation of life is not the condition on which only bliss is to be expected and without which it is not to be had it being supposed and acknowledged by both parties that all the Elect shall have it and so the medium which was thought necessary to perswade his reformation the tender of mercy from Christ upon reformation is already vanished and consequently 't is to no purpose to perswade him that he is one of the Elect which was useful onely for the inforcing this medium And so the very making this attempt is destructive to the only end of it § 11. But if this were not the result of this attempt yet 2dly 't is in the progresse agreed to be necessary that he perswade this person that he is one of the elect And what possible medium can he use to prove that to a vitious person A priori from any secret decree of God's 't is certain he cannot demonstrate it for he hath never entred into God's secrets and 't is sure the Scripture hath revealed nothing of it Whatsoever it saith of the Book of life never affirming that particular man's name is written there And then the one possible way of attempting it is à posteriori from the fruits of election and those are not supposeable in him who is supposed a vitious liver who lives in that estate and is by him acknowledged to doe so for otherwise why should he think it necessary to reduce him wherein he that lives shall not inherit the kingdome of God For his proof whatever it is will easily be retorted and the contrary proved by interrogating Shall the adulterer the drunkard the vicious Christian inherit the kingdome of God If he shall what need I that am now exhorted to reform my life reform it If he shall not then certainly I that am such am none of the Elect for all that are elect shall certainly inherit the kingdome of God § 12. The onely reserve imaginable is that this vitious Christian be perswaded to believe in Christ and if he doe so he shall by that know that he is one of the Elect and so that his sins shall be pardoned c. But if this be the method made use of then 1. this is not the attempting to reform to work repentance which was the thing proposed in this first case but to work faith in him and with men of those opinions these are two distinct things

this manner and with detestation branded and banished out of the Church Not that it was hereby defined to be a damnable sin to fail in the understanding or believing the full matter of any of those explications before they were propounded and when it might more reasonably be deemed not to be any fault of the will to which this were imputable CHAP. XI Of the Superstructure and the particular branches thereof § 1. HAving thus briefly taken a view of the Foundation and therein also of the Superstructure generally considered together with the proprietie that one of these hath toward the other the doctrines of belief to the renewing of mens lives I am now by course to proceed to a more particular view of this Superstructure and the several branches of it § 2. Where first it must be remembred that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or filling up which Christ designed contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolving or abrogating of the Law and the Prophets is farre from evacuating or annulling the obligation of any one substantial precept introduced by the Law of Nature or Moses but coming as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suppletorie to all former laws as a new and more perfect correct edition of the old Codex as one general Law for the reforming and hightening of all Laws is wholly designed as may be most ordinable to this end § 3. First in filling up vacuities turning out shadows and ceremonies by explicite prescription of the substantial duties which those shadows did obscurely represent 2. In binding some parts of the yoke closer then they were before thought to be bound upon men extending the precepts farther then they were thought to extend 3. In raising them to more elevated degrees of perfection sinking them deeper then the outward actions to the purity of the very heart and 4. by promises of the most amiable divine and terrors of the dismall unsupportable nature confirming and binding them all upon us and not allowing us liberty or impunity in any indulgent transgression of any branch of this Law thus reformed and improved by him § 4. And this being the result of Christ's designe 1. the production of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entire new creature a new modelling of the whole soul for the whole space of the future life and 2. the purpose being to people the whole world i. e. a community of men whose understandings are not generally deep and so must be wrought on by means proportionable to them with a colonie of such divine new creatures and 3. the nature of man as a rational and voluntary agent requiring that all this be done by way of perswasion not of violence to preserve their liberty which alone could render them capable either of reward or punishment and 4. the difficulty being so great and the improbability of attempting this successfully It was but reason that a large and a solid foundation should be laid upon which this so important and weighty a fabrick might probably be erected § 5. But though an uniform universal obedience to the commands of Christ which contains every specialty under it and is not reconcilable with our partiality the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepting as it were of the person of any sin or virtue the preferring any one duty to the prejudice of any other be that which alone can own the title of the Christian superstructure without which completely erected no enumeration of particular duties will be sufficient Yet some specialties there are which have a greater propriety to this title then some others and to which our Christian institution gives us more peculiar obligations And it will not be amisse to mention some of these § 6. First Piety the Love and Fear and Obedience and Faith and Worship of the one true God in opposition 1. to Idolatry 2. to Formality 3. to Hypocrisie on one side and then I. to Sacrilege 2. to Profaneness or Impiety on the other side § 7. First Piety or the worship of the true God the Creator of the world the God of Israel as that is opposed to the Idol-worship whether of devils and souls of men in the rites of whose religion many of the vilest sins of carnality and luxury were practised and to the adoration of livelesse breathlesse pictures and images so it is the reforming of the vices and sottishness that had long overspread the infatuated Gentile world and so a prime branch of that designe of Christ's coming and of his sending his Disciples to all nations to awake them out of this dead sleep and Lethargie of soul and by the knowledge of the true God to bring them to the imitation of and dependence on him § 8. Secondly as Piety is opposed to slight negligent external formal performances so is it the necessary Christian virtue proportioned adequately to the omniscience and spirituality of that infinite deity the belief whereof is laid as a prime part of the Foundation And though that inward warmth if it be any whit intense will necessarily extend it self to the outward man as motion that begins in the centre naturally diffuses it self and affects uniformly and shakes every part to the circumference and consequently oblige the body to attend the soul in all reverences of addresse to that awfull Majestie who hath full title to the obediences of either and this in this conjunction is farre from meriting any unkinde censure or jealousie the very bodily exercise being affirmed by S. Paul to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable for a little and the fasts and austerities that were to attend the departure of the Bridegroom being of this nature directly and so the Publican's smiting on his brest being added to his prayer for mercy on which Christ bestowed that Eulogie Yet if as insectile animals for want of blood run all out into legs so the want or chilness of devotion and not the intension of it be that which casts the body into the solemn demure postures if is Julian reproacheth Christianity the striking of the breast and shaking of the head the formal outward humiliations be all the zeal and piety of the Christian this is no farther then Ahab's soft pace no part of that reformation that Christ came to work none of that worship in the spirit which is the tribute required in the daies of the Messias and that which the Spirituality of God to whom the addresses are made and of the promises which are rewards proportioned to our spirits most strictly exact from us § 9. Thirdly as Piety is opposed to Hypocrisie and unsincerity and all falsness or foulness of intensions especially to that personated devotion under which any kinde of impiety oppression rapine sedition c. is wont to be disguised and put off more speciously so is it a special part of this superstructure and as the defining or opining Godliness to be gain 1 Tim. 6.5 hath the brand and reproach of an heresie quite