Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	body_n	church_n	society_n	1,721	5	9.2198	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68467	A treatise of the sacraments according to the doctrin of the Church of England touching that argument Collected out of the articles of religion, the publique catechism, the liturgie, and the book of homilies. With a sermon preached in the publique lecture, appointed for Saint Pauls Crosse, on the feast of Saint Iohn Baptist, Iune 24. 1638. / By T.B. Pr. Pl.	Bedford, Thomas, d. 1653.	1638 (1638)	STC 1789; ESTC S113179	66,854	266

a separate Ceremony tho in this use Chamier sheweth that it is not appointed at all but only taken up lately by some private spirits but admit it as a separate Ceremony It is used also in Absolution and Ordination take it as a relative Ceremony i. e. as it is used to apply the Element to the party so it is used in Baptism at least when in case of necessity the water is powred upon the childs forhead Lastly add this that every Sacrament of Christs Institution is common to every Minister of the Gospell this therfore say the same of Ordination being reserved to the Bishop of the Diocesse can be no Sacrament properly so called UNCTION hath a materiall Element grant it also to have been of divine Institution for the text of Saint Iames as Interpreters do agree is a repetition of what was done by the command of Christ himself Mark 6.13 yet can it be no Sacrament because it was temporary not perpetuall And whilst it lasted it was appoynted for the cure of the bodie not of the Soul It signified not the Passion of Christ nor doth it conferr the grace of Justification consequently is no Sacrament Ob. Yes Saint James saith if he have committed sinns they shall be forgiven him Sol. True but he saith before the prayer of Faith shall save the sick and the Lord shall raise him up this pertaineth to the body which was the principall end of appointing that Ceremony the benefit of the Soul was adventitiall and consequently tho for the time i.e. so long as the power of miracles lasted in the Church there might be something extraordinary in this Ceremony yet no proper Sacrament not then much lesse now since miracles have ceased To conclude these five Sacraments as the Papish call them were they purged from superstition and abuse might happily at least some of them be tolerated for ecclesiasticall rites and are excellent and profitable customs Thus the Church of England reteineth them all having cast away those adulterate Elements of Chrism and Oyl and findeth the use of them profitable for the furtherance of that religious care that ought to be found in all that professe themselvs Children of the Church and members of Christ. But never may these hope to be acknowledged for the great Sacraments of the Gospell no more Sacraments but two generally necessary to Salvation one for Admission another for Preservation sc. Baptism and the Lords Supper which is further manifested by the end why Sacraments were ordained THE SECOND GENERALL PART CHAP. VI. The end why Sacraments were instituted THis doth our Church expresse in those words of the Definition to be as a meanes by which we receiv the same that is the Grace signified and as a pledge to assure us thereof Note here two Branches of this end why they were ordained 1. A MEAN OF CONVEYANCE and so of receiving the Grace signified Herein differ Sacraments from other signs in that they do not only signifie and represent to the understanding and memory that gracious gift of God but also as Instruments do convey the same Like the Turf and the Twig in Livery and Seiz in like the Sergeants Mace in receiving his office Such are the Sacraments not unfitly compared to Chanells and Conduit pipes which derive the water from the Spring to the Cistern for even so do the Sacraments convey Christ with all his benefits to the worthy receiver 2. A PLEDG OF ASSVRANCE to assure us therof note that word therof must be referred to the verb Receiv not to the noun Grace Sacraments do not only assure us that such a benefit there is but that it is received by receiving the sign and indeed this doth depend upon the former for as by that legall instrument of Livery and Seizin the full possession of the purchase is known to be taken in taking and receiving that Instrument so here whosoever doth as all must and ought acknowledg the Sacrament to be an Instrument of conveying a mean of receiving cannot choos but acknowledg the same Sacrament to be a pledge of assurance Briefly they are first Instruments of conveyance and means of receiving consequently seales and pledges of assurance Prove the first and the later doth follow without constraint Excellently therfore hath reverend Master Perkins in three words set forth the nature of a Sacrament only I would a little invert the order of his words and fit them to the true meaning of our Church thus that Sacraments are signs to represent Instruments to convey and seals to confirm the conveyance of Christ with all his benefits Come we to particulars Baptism doth convey the blood of Christ and the other Sacrament both body and blood Hence and hereupon is the Necessitie of receiving the Sacrament even because the Elements do not transferr the grace as they are consecrated but as received The Turf and Twig the Mace must be received else nothing is done Nor to the Spectator but to the Receiver doth water in Baptism the Bread in the Lords Supper instrumentally convey the body and blood of the Lord Jesus Vse They therefore are deceived who make no more account nor acknowledge any further end of the Sacraments than to be naked signs of representation and Commemoration Or to be badges of our Profession to distinguish the Assemblies of Christians from the Synagogs of Iewes Turks and Pagans to unite the members of the Christian Church into an holy society Truth it is that all these are considerable in the Sacraments they are Signs Badges Cognizances Ligaments externall Ceremonies of Religion and testifications of our piety towards God But all these come short of that speciall and prime end for which they were ordained Distinctive badges they are in respect of the publike Administration which is the act of the Church Uniting badges they cannot bee except first they be instruments for wee are not united to Christ mediante Ecclesia that is in being first united to the Church but rather wee are united to the Church the body of Christ mediante Capite in being first united to Christ the head and by him one to another So then consider the Sacraments in their Administration and so they be Badges and Cognizances but in respect of their ordination and institution and so they are Means and Instruments Q. Whence is it that Sacraments are means of receiving Resp. Even from that Sacramentall union of the sign and the thing signified which being inseparable hence it is that in receiving the sign we receiv the grace also As by virtue of that personall Union of the two natures he that entertained and worshipped the sonn of man did also entertain and worship the sonn of God he that blasphemed and persecuted the sonn of man did the same to the sonn of God So here by reason of this Sacramentall union who so worthily receiveth the sign receiveth the grace who so unworthily handleth the sign doth also dishonour and dedignifie the grace

manner to nourish love and spirituall friendship amongst the brethren while they see themselvs all joyntly admitted to the same Banquet and all made partakers of the same Bread Hence hath it received the name of Communion as some think because it is at least should be communis anio the common union i.e. the uniting of their hearts in common So that he which forbeareth this Sacrament because he is not in charity is like the patient that throweth away the plaster because his leg is sore when as for that very cause he ought to keep it Even for that cause ought we to agree with our Adversary and lay aside all rancour malice yea all heart-burning that we may be thought fit to partake of this holy Sacrament Note that this Reconciliation standeth in the practise of satisfaction and restitution to others whom we have wronged and of remission to others upon their confession and acknowledgment at least-wise there must be a readiness of mind to both so saith the Church And if ye shall perceiv your offences to be such as be not only against God but also against your neighbours then ye shall reconcile your selvs to them ready to make restitution and satisfaction according to the uttermost of your powers for all injuries and wrong done by you to any other and likewise being ready to forgive others that have offended you as you would have forgivness of your offences at Gods hand for otherwise the receiving of the holy Communion doth nothing else but increase your damnation Conclude we this with that patheticall Exhortation of the Church grounded upon these words of Saint Paul We being many are one bread and one body for all are partakers of one bread Declaring thereby saith the Homily not only our communion with Christ but that unity also wherein they that eat of this Table should be knit together for by dissention vain glory strife envying contempt hatred or malice they should not be dissevered but so joyned by the bond of love in one mysticall body as the corn of that bread in one loaf In respect of which streight knot of Charity the true Christians in the Primitive Church called this Supper Love as if they should say none ought to sit down there that were out of love and charity who bare grudg and vengeance in his heart who did not also profess his love and kind affection by some charitable releef for some part of the congregation And this was their practice Oh heavenly banquet then so used oh godly guests who so esteemed this feast But oh wretched Creatures that we be in these dayes who be without Reconciliation of our brethren whom we have offended without satisfying them whom we have caused to fall without any kind of thought or compassion toward them whom we might easily releev without any conscience of slander disdain misreport division rancour or inward bitterness yea being accombred with the cloked hatred of Cain with the long-coloured malice of Esau with the dissembled falshood of Ioab dare yet presume to come up to these sacred and fearfull mysteries Oh man whither rushest thou unadvisedly It is a table of peace and thou art ready to fight It is a table of singleness and thou art imagining mischief It is a table of quietness and thou art given to debate It is a table of pitty and thou art unmercifull Dost thou neither fear God the maker of this Feast nor reverence his Christ the refection and meat nor regardest his Spouse his welbeloved Guest nor weighest thine own conscience which is sometime thine inward accuser Oh man tender thine own salvation examin and try thy good will and love towards the children of God the members of Christ the heirs of heavenly heritage yea towards the Image of God that excellent creature thine own soul If thou have offended now be reconciled If thou have caused any to stumble in the way of God now set them up again If thou have disquieted thy brother now pacifie him If thou have wronged him now releev him If thou have defrauded him now restore to him If thou have nourished spite now embrace friendship If thou have fostered hatred and malice now openly shew thy love and charity yea be prest and ready to procure thy neighbours health of soul wealth commodity and pleasure as thine own Deserv not the heavy and dreadfull burden of Gods displeasure for thine evill towards thy neighbour so unreverently to approach this table of the Lord. CHAP. XVIII Of Examination THat the preparation of Receivers should consist in Examination is the plain doctrin of Saint Paul Let a man examin himself and so let him eat of this Bread c. Examination is a duty of Christians needfull at all times a good preparation to every other religious duty specially to the blessed Sacrament what it is we do easily understand An act of the soul reflecting upon it self in a certain kind of judiciall proceeding to passe censure upon it self and its own actions wherein this is materiall that it be done diligently and therefore it is compared to the cannot search the heart but thou canst Many things are in thy soul which a stranger doth not nay cannot understand Quest. Is not then the care of the Minister superfluous in examining his Parishioners since every man must do it himself Answ. Nothing less Saint Paul in that text sheweth what must be done not what must not be done Too much consultation and diligence in matters of such moment cannot be used nor too many eyes and hands imployed Add this that the object of the Ministers examination that is all that he can examin them about is only matter of knowledg or of criminall conversation But beside this inquiry must be made by each man touching himself in respect of inward grace and secret corruptions consequently as they that rely upon the Ministers examination so they that neglect it are justly to be blamed joyn both together specially in cases extraordinary and scruples of conscience The OBIECT or MATTER of Examination is not mentioned by Saint Paul but by the Church reduced to these heads Whether a man have Repentance and Faith Thankfulness and Charity In each of them note the reason of Necessity and the mark or cognizance of Discovery REPENTANCE what this is we heard before cap. 12. Now accordingly must each Receiver examin himself whether he do truly repent and be heartily sorrowfull for his former sins And reason good it is that by contrition and sorrow the heart should be purged which by lust and wrath and other inordinate passions so often sinned against God The mark to discern this godly sorrow is a stedfast purpose of the heart to lead a new life to change the former courses into better A purpose a stedfast purpose that is a purpose of the heart setled and grounded upon reason and deliberation to lead a new life to reform all former errours and aberrations this is a certain