Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	believer_n	church_n	visible_a	1,349	5	9.2573	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91314	A vindication of foure serious questions of grand importance, concerning excommunication and suspention from the sacrament of the Lords Supper, from some misprisions and unjust exceptions lately taken against them; both in the pulpit, by a reverend brother of Scotland, in a sermon at Margarets Church in Westminster, before the Honourable House of Commons, at a publike fast there held for Scotland, on the 5th of September last: and in the presse, by three new-printed pamphlets, by way of answer to, and censure of them. Wherein some scripture texts, (commonly reproduced for excommunication, and bare suspention from the Lords Supper onely,) are cleared from false glosses, inferences, conclusions wrested from them; ... / By William Prynne of Lincolns Inne, Esquire.	Prynne, William, 1600-1669.	1645 (1645)	Wing P4124; Thomason E265_5; ESTC R212424	79,558	71

withdraw himselfe from the Lords Table or sever from our Churches because of mixt Commâ—nions as some now phrase them or because some opâ—â— sâ—aâ—dalous unexcommunicate persons are admitted to communicate with them This iâ—â—he use and inference which most of the Ancienâ—s made of Iudas his â—ating the Lords Supper and Passeover with his fellow-Disciples and they with him against the scismaticall Donatists now revived in our Indâ—pendenâ—s Aâ—â—baptists Separatists whose resolutionâ— in this case they may doe well to read at large in Gratian Caus. 1. Quest 1. and in Ivo Carnotâ—nsis Decreâ—â—lium â—ecâ—nda parâ— to whom I shall referre them Certainly they may with as much conscience and reason refuse to joyne with such in hearing reading fasting singing prayer or any other Ordinances as in this â—pon the self same grouâ—dâ— tâ—ey ã€ˆâ—Šã€‰ to communicate with theâ— at the Lords Table Therefore let not such ground lesse whimsieâ— and false principles upon which they have hitherto sounâ—â—d their practice of separation in this kind delude theÌ„ any longer they being â—s much partakers of other mens sinâ— in participating joining or being present with them in any other Ordinâ—nce as in this since if they deâ—est their sinfull courses they are no more guilty of them by recâ—iving the Sâ—crament with theâ— then Christ or his Apoâ—â—leâ— wâ—re of Iudâ—s his â—â—eaâ—on or unworthy receiving by communicating with him the â—ather bâ—cause the Scripture resolves expresly and all Comeâ—tators new and old upon the Text subâ—cribe to it that every unworthy Communicant eats and drâ—â—â—es judgement onely TO HIMSELFE 1 Cor. 11. 27. 29. not to the Ministeâ— or any other with whom he shall Communicate in this Ordinance Let those therefore who out of spirituâ—ll pride and selfe opinion of their owne transcâ—â—dent holinesse above others disdâ—ine to communicate with those whom â—hey deem more sinâ—â—l lâ—sse pâ—nitent then themselves beware lest this groundlesse Phariâ—â—ical ride of theirs make them not more scandalous unfit to receive thiâ— Sacrament â—t which they should especially manifest their humilty charity love â—ompassion and ã€ˆâ—Šã€‰ towards their brâ—thren then those scandalous persons they refuse to communicate with as the Pharisâ—s pride in prayer made him lesse justifiâ—â— and unâ—â—ceptable to God then the Publican Luke 18. 9. to 15. a place well worthy their saddest consideration And thuâ— much for Iâ—das his receiving the Sacrâ—ment which goâ—â— very farr in deciding our present controversies The seventh difference is Whether the Minister hath not fully discharged his duty and conscience if he give warning to unworthy Communicants of the danger they incurre by their unworthy approches to the Lords Table â—nd seriously dehâ—rt them from comming to it â—â—lesse they repent reforme and come prepared And â—hether the 1 Cor. 11. Ezek. 33. 1. to 10. Acts. 20. 26. 27. â—ith the Liâ—urgies of our owne and the French Churches doe not intimate aâ—d prove aâ— much I affirme my f Antagonists deny it in their three printed Pamphlets affirming that it is not enough for Ministers to warne them of the sinne and danger of unworthy receiving unlesse they lâ—kewise keep them back from the Sacrament The reason they render is because â—f the Minister gives the Sacrament to such he is a partaker of their sinne and as much guilty by the giving as the other by his unworâ—hy receiving and shall partake with him both in the guilt and punishment To exemplifie which they use this simiâ—itude Sir if you have a cup in your hand which will poyson and kill a sick distempered man if he drinke of it will you give it unto him if he desire it and doâ— you think it enough to admonish him that it is deadly poyson and first dehâ—rt him from drinking of it and then imediately reach it to him with intent tha he shall drink of it I perswade my selfe that as he shall perish so hiâ— blood shall be required at your haâ—ds and that you shall as guilty hold up your hand at the barre for it Yea th y avâ—rre that this is more then arbitrary tyrannicall papall domineering over the consciences of Pastors Elders and godly people to â—â— sâ—andalous sinners intrude and come boldly to the Lords table and the Pastors and Elders have no power to keep them backe To which I answer I very much wonder at this strange divinity never heard of in the world till of late and that first among the Anabaptists from whence it was derived into oâ—â— English soyle But for a direct reply I readily acknowledge that all desperate scâ—ndâ—lous wicked obstinâ—te sinners may be justly excoÌ„municated from the Church â—nd Sâ—craments after severâ—ll previous admonitions for their sinful courses thâ—t being thâ—s excommunicâ—ted they ought â—ot to be admitted to the sâ—crâ—ment nor any other publike Ordinâ—nce til their open profession of sinâ—ere repentance â—â—d re-admission to the Church But if â—ny such not thus proceeded â—gainst â—or excommunicâ—ted after due â—dmonitions profer themselves â—t the Lords Table together with others professing unfâ—ined repâ—ntance for their sinneâ— past and reformation of their lives for time to come aâ— every person volâ—ntarily doth who resorts to the Lords table in such a case the Minister when he hath sâ—rioâ—sly â—dmonished them of the dâ—nger of unworthy râ—ceiving and dehorted them to come to the Sacrament unlesse they find thâ—mselves sufficiently prepared in their owne consciences hath fully discharged his duty and cannot repell them from this heavenly banquet And if iâ— this case they receive unworthily he is no way guilty of their â—inne in the least degree since he consented â—ot to it and did forâ—wâ—rne theâ— of it To make this apparent to every mans capacity I shall lay downe these six conclusions which I desire all Christians especially Separatists and Iâ—dependents seriously to ponder First that eveâ—y visible Member of â— visible Church or Congregation not actuâ—lly seclâ—ded from it by excommâ—nication for some notorious scaâ—dall hath a true interest in â—nd right unto every Ordinâ—nce of Christ â—dâ—inistred in that Church of which he is not made uncâ—pâ—ble by any naturall disability as children fooles and distracted men are of receiving the Lords Supper becâ—use unable to exâ—mine themselves to which notwithstanding they have been admitted in some Châ—rcheâ— For proâ—fe of this conclusion I must lay downe another which â—tterly sâ—bverts the very foâ—ndâ—tion of Separationâ—nd Independency That the Sacrâ—ments both of Baptisme and the Lords sâ—ppeâ— were beqâ—eathed by Christ himselfe as all his other Ordinanceâ— â—ot only to his elect and regenerated children but to his visible Châ—râ—h on eâ—rth and â—ll visible memberâ— of it in which there alwayes hath beeâ— â—oâ— is and ever will be a â—ixture both of good and bad châ—â—fe and Wheat exterâ—all and reâ—ll professors Hypocrites and sincere Beleevers Hence it is all our Oppositeâ— unanimously grant that they caâ—â—ot refuse the Sacrament to Hâ—pocrites or câ—rnall morall Christians of civill â—nblamâ—ble life â—nd conversatioâ— though there be no power of godliâ—esse

in them if they be not grosly ignorâ—â—t nor yet deny the Sacrament of Baptisme to their childreâ— which the Apoâ—tle calâ—Saints or Hâ—ly becâ—â—se they are members of the visible Church to whom the Sacaments of right belong as such else they â—ight sâ—spend all sâ—ch from the Lords Sâ—pper upon this very ground that they are hypocrites unregenerated unsanctified persons who have no right unto the Sacraments as well as scandalous impenitent sinners From whence I argue thus Those who have a true right to the Sacrament as visible members of the visible Church ought not in justice or conscience to be deprived of it in case they demand it by any Minister or Presbytetery Mat. 24. 45 46 c. Luke 12. 42 c. compared with Mat. 22 â— to 15. 1 Cor. 10 1. to 7. 17. â— Tim. 2. 24. 25 26. But all unexcommnnicated Christians who are able to examine themselves as visible Members of the visible Church have a trus right to the sacrament in case they doe demand it when publikely administred Ergo they ought not in justice or conscience to be deprived of it by any Minister or Presbytery when publikely administred if they shall require it The rather because nothing but an actuall excommunication can suspend them from this their right as an actuall oâ—tlary suspends men from the benefit of the Law Secondly that every visible Christian not actually excommunicated who hath a right to the Sacrament of Baptism hath bin admitted therunto which answers circumcision this Seal of the covenant such only excepted who by reason of infancy or other infirmitieâ— of nature are unable to examine themselves hath likewise as good a right to and interest in the Lords supper the other seal of the Covenant as some phrase it without a text which answers to the Passeover even as every circumcised person under the Law had a right to eat of the Passover and might not be debarred from it as is formerly proved since no rationall Christian is able to give a satisfactory reâ—son why such should enjoy the benefit of one Sacrament and yet not be admitted to the other seeing that which entitles them to the one entitles them to the other and that which debarres them from the one secludes them from the other We read in the very Apostles times that a meere externall slight confession of sin and profession of the Christian faith was sufficient to enable sinners to be baptized hence Simon Magus a meere dissembler and Symonaicall unregenerate wretch was bâ—ptized by Phillip as well as others who really repented and beleeved in Christ though he were in the gall of bitternesse and bond of iniquity Acts 8. 12. to 25. yea many others who turned Wolves Apostates Hereticks were baptized by the very Apostles onely upon their externall profession of Christ without any inward truth of grace Acts 20. 29. 30. 2 Tim. 3. 1. to 6. Rom. 16 17 18. 2 Pet. 2. throughout Iude 8. to 20. 1 Ioh. 2. 18 19 And uâ—on a very sodain seeming remorse for sin and Confession of Christ at the very first Sermon without any delay or long examination of the sincery or truth of their faith or conversation thousands with their whole housholds were baptized and admitted into the Church by the Apostles Act. 2 37 38. 4â— c. 8. 12. 13. â— 10. 34. to the end ch. 16. 33. Yea among the very Anabaptists themselves both beyond the seas at home there are farre more hypocrites and carnall persons of ripe yeers rebapâ—iâ—ed then reall Saints onely upon a bare externall profession of faith and repentance and so generally iâ— all other Churches in the world from Christs time till this present Iâ— then the Sacrament of Baptisme hath in all ages Churches since its instâ—â—â—tion and bâ— the very Apostles themselves without any danger of siâ— or sâ—ruple of conscience beâ—n administred to all externall â—rofessors of Christ and never denied to any sucâ— or to their children but by Anabaptists then by the self same reaâ—on the â—aâ—â—ament of the Lords Supper may and must be adminisâ—red to thâ—â— wâ—â—n tâ—ey â—â—nder themselves among others to receive it and can neither in point of conscience or Christianity be justly with held from them by any Ministery or Presbytery whatsoever if not actually excommunicated for some â—otorious sâ—â—ndall the one being as much a trâ—â— Sacrament as the other if not of more absolâ—â—e necessity then the other Upon which ground I shall challeâ—ge all my Opposites to shew me any divine charter or president in Scriptuâ—e authorizing them to suspend any unexcommâ—â—icated Christians able to exmine themselves and willing to commâ—nicaâ—e from receiving the Sacrament of the Lords Supper whom they â—ave formerly deemed fit to receive and could not deny him the Sacrament of Baptisme Till this be done they must pardoâ— me for not subscribing to any such pretended authority by divine right Thirdly that it is the Ministers bounden duty to administer the Sacraments to their people as well as to preach and pray Mark 16. 15 16. Matth. 28. 19 20. Acts 2. 41 42. chap. 8. 12 13. chap. 10. 47 48. 1 Cor. 10. 16. chap. 11. 23. to 28. Therefore they can no more deny to administer this Sacrament to those of their Congregation who are not excommunicated then refâ—se to preach the Gospell to them or pray with them What Paul writes of preaching the Gospell Necessity iâ— laid upon me andwâ—â— is me if I preach not the Gospell 1 Cor. 9. 16 the same may Ministers apply to their administrng the Sacrament woe to us if we administer it not when deâ—ired the râ—ther because it is now a received principle among Presbyterians and professedly agreed by our reverend Brother of Scotland iâ— his Fast Sermon that no private Minister hath any jurisdiction in himself to keepe backâ— any from the sacrament but onely the whole Classis or Presbytery Fourthly that though God hath originally in his primary intention ordained his Gospell and Sacraments which are rich mercies in themselves only for the comfort and salvation of those who worthily receive them yet he hath secondarily instituted them to be the savour of death unto death and a means of aggravating the sins and condemnation of such who shall wilfully conteâ—ne abuse or unworthily receive them 1 Cor. 11. 25. to 30. 2 Cor. 2 15 16. Matth. 10. 14 15. Mark 16. 15 16. Lâ—ke 8. 18. Heb. 6. 6 7 8. Iohn 15. 22. 2 Pet. 2. 21. Ezek. 2. 3. to 9. Yea Christ himselfe thoâ—gh he be a most sweet Saviour in his owne â—atâ—re and Gods priâ—itive intentioâ— yet accidentally he is set for the fall as well as for the rising of many in Israel Luke 2. 34. â—ay for a stone of stâ—â—bling and rocke of offâ—nce for a gin and for a snare at â—â—d against which â—any shall stumble and fall â—nd be broken and sâ—ared and taken Isa. 8. 14 15 chap. 2â— 16. Rom. 9. 33. 1 Peâ—. 28. Matth. 21. 44. Luke 20. 18.

Selected quad for the lemma: christian_n

Text snippets containing the quad