Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	body_n	shed_v	4,580	5	9.5800	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86891	A second vindication of a disciplinary, anti-Erastian, orthodox free-admission to the Lords-Supper; or, The state of this controversie revised and proposed: for the fuller understanding of the most, as to the grounds whereon it stands; and more especially for the ease, and clearer proceeding of those, that shall write about it, whether for it, or against it. / By John Humfrey, min: of Froome.	Humfrey, John, 1621-1719.	1656 (1656)	Wing H3710; Thomason E1641_2; ESTC R209066	63,290	161

pastor can have to the following them with instruction for the good of their souls which is that I suppose they only aim at in this matter and if it were any thing else it is fit they should never obtain it Only I must adde here that I suffer not in my principles It is not because I think receiving is no duty unto such for this I conceive were evil to hold Nor because I think it not appointed for edification unto such for those arguments that reverend Mr. Blake hath put in to prove the Sacrament a means of grace to the unregenerate within the Church Cov. Seal ch 7. sect 13. must needs reach and be cogent for these also as they are Church-members although he would not have them Nor because I think that such are in an utter incapacity to be edified by it as infants and the distracted are wherein the formentioned learned man places his whole ground of dissent he hath from me in this point seeing the Sacrament through the word and the word goes along with it doth teach as for the one and convince of sin as for the other as is said before and granted by him That it is a teaching Ordinance mediante verbo even at the present for the ignorant I pray let me but propose this one thing Were not those words of our Lord to his disciples This is my body broken for you This is the New Testament in my blood which was shed for remission of sinnes teaching words informing forming them of his death and mystery of our redemption Who can deny this And were not the disciples ignorant at that time of his death and mystery of our redemption Compare Mar. 9.31 32. Lu. 9.44 45. with Lu. 24. 7 8. Io. 20.9 and what then will follow for the ignorant is cleer That it is a sin-aggravating Ordinance and so a soul-humbling heart-breaking Ordinance for the sinner Mr. B. and I so well agree Rejoynd p. 235 236. with Cov. Seal p. 204. that it needs no argument and then what follows for the scandalous is as clear likewise It is not therefore I say for these causes that I allow thus much but it is indeed because I think that no lesse can be denied to belong to the Minister upon the score of prudence only That there is a possibility upon what is said of edification unto all intelligent Church-members though scandalous Cov. Seal p. 240. or ignorant p. 233. Mr. B. cannot ingenuously deny and that there is not that moral probability or likelihood hereof as upon their further instruction and preparation I do grant From both which then the plain reason will arise why such may in prudence be advised to forbear the Sacrament at present when yet it must be held fast that there is no necessity on the conscience simpliciter for the ir exclusion To speak a little more my thoughts freely I conceive it to be a Magnale in the wisdom of the Church which hath ever kept up some more solemn times for the putting in mind of her members to shrift or addresse their souls to God in a more peculiar manner at some seasons above others to make use of the Sacrament to this end insomuch that though the primitive Christians broke bread every week and sometimes daily yet hath it been the use of after Ages to celebrate this Ordinance more rarely that the solemnity and rarity those expressions in 1 Cor. 11. giving help hereunto might have this desired work upon the people Upon this same score I do conceive this condescension may take place in allowing that a forbearance of the Lords Supper be advised many times to unprepared unfit persons when we judge it in Christian prudence conducible through a more solemn address thereunto towards a farther improvement thereof for their souls And so may the same be asserted happily as I judge of it Ex quadam conveniontia Ob majorem reverentiam as the School-men speak in some other cases about this Sacrament When as I am perswaded otherwise there is the same outward priviledge aed the same inward qualifications held forth alike in the Scripture unto this and other Ordinances And this for my first concession SECT 16. SEcondly then for some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condescension in the latter question that the excommunicate person may not be so turned out from all the Ordinances though he be turned out from them and that alike too from one as well as the other in a sort but that he may have admittance to some of them upon an account which may be justifiable for the gaining of his soul and yet without the introducing of this lesser censure of suspension into the discipline of man which is not in the discipline of Christ or the Scripture I have spoken more at large in my Rejoynd part 2. sect 1. See particularly p 87. 149. Where having shewn that Church-censure or Excommunication does reserre to Church-communion in general and consequently that a person excommunicate is cast out from every part thereof and so from all the Ordinances as well as the Sacrament I do humbly offer this distinction of a Real and Relative exclusion A real exclusion is an exclusion of a man from a thing so that he cannot by any means participate of the thing A relative exclusion is the exclusion of a man from his relation to a thing or his right of priviledge in it whether he yet otherwise possesses the thing or not Now that which we admit Heathen to in receiving them into the Church I think we cast them out from in excommunicating them But we admit not persons to an actual hearing the Word or participating such ordinances as they did and might attend before but we admit them into a state and relation whereby the ordinances belong to them with a difference of priviledge from the world and as they partook of them while they were without They were then indeed admitted to the Word and it may be Prayer to bring them in as they ought yet neither one nor the other Ordinance did belong to them by way of advantage Rom. 3.2 or propriety as externally in covenant in Christ redeemed sanctified c. as they doe being members Consequently therefore my thoughts are that though Excommunication cuts off a person Relatively from all the Ordinances from one alike as well as the other in the sense now spoken and does cut off a man really from that Ordinance the actual participation whereof is peculiar to that relation as the Sacrament Yet this Relative exclusion does not necessarily inferre a Real exclusion of a man from those other Ordinances as the Word and Prayer which may be partaken of out of that relation And so here will arise that which may give contentment to wit that upon this it shall be left in the Churches hands by way of Mitigation to admit the Excommunicate hereunto whether one or more or none of them as she sees it fit to use severity or