Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	sin_n	time_n	4,986	5	3.8313	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76815	Mr Humphrey's Second vindication of a disciplinary anti-Erastian, orthodox, free-admission to the Lords-Supper, taken into consideration, in a letter occasionally written / by Mr Blake pastor of Tamworth, and by a friend of truth made publick.	Blake, Thomas, 1597?-1657.; S. B.	1656 (1656)	Wing B3147; Thomason E889_4; ESTC R206499	8,889	16

harsh of his adversaries as he styles some have found more candid dealing from his Pen then my self whom yet he seemes willing through a great part of his Treatise to represent as of his own party Pag. 112. He is pleased to bring an Argument against me to prove that ignorant men are in a capacity to edifie by the Sacrament and so to be admitted which he also touches upon p. 35. Were not those words saith he 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 them of his death and mistery of our Redemption Who can deny this And were not the Disciples ignorant at that time of his death and mistery of our Redemption Mark 9.31 32. Luk. 9 44 45. with Luk. 24.7 8. Joh. 20.9 And what then will follow for the ignorant is cleare But if the intelligent Reader please to take a view of those Scriptures he will soon see that they do not shew that the Disciples were ignorant of his death at the time of the institution of this Supper as is affirmed but of his Resurrection onely And not simply ignorant or unbelieving in the Doctrine of the Resurrection being not of the party of the Sadduces and well knowing that in this Christ had opposed them Mat. 22.23 Mark 12.18 but of his Resurrection on the third day They were seen in the Mysteries of Redemption according to the measure of the dispensation of Gospel Mysteries in the time that they lived and it is not to be doubted but that they were better seen in it then those that at the time of Christs birth waited for Redemption in Israel Luk 2.38 Those did expect a Redemption by a Messiah in Gods way which yet was not explicitly made known And the twelve might well further believe it and expect it to be by his death whom they had received as their Messiah though as yet they understood not that he should rise the third day from the dead as those Scriptures speak That more dimme light is therefore no plea for their blindnesse that in the cleare day-light see nothing Pag. 25. Mr H. in his own defence distinguishes between the non inteligent as Infants ideots and distracted and ignorant ones respective to their admission to the Lords Table affirming that it is the ignorant mans duty to communicate he is under an Obligation to it whereas it is no duty of those that are thus non intelligent they are upon that account disobliged And is it not their duty in like sort not to be ignorant as in duty they should communicate so in duty they ought to be qualified to communicate They are not to be admitted to one part of their duty when another part which is greater and more necessary is so grosly and visibly neglected Every one that is under Obligation to duty is not immediatly to act according to that duty An uncleane Israelite was under an Obligation to receive the Passover and yet not to be admitted in his uncleannesse It must be confest that it is an ignorant mans duty bearing the Name Christian to receive the Lords Supper but he is to do his duty and the Pastor to see quantum in se that he orderly do it which cannot be done without helping him to some precious knowledge Suppose a distracted person hath brought himself into that condition by his own pride inordinate passion or otherwise as I have known the case visibly of too many I suppose such a one is no lesse under an Obligation to communicate then an ignorant man who by his own negligence is held in blindnesse yet I beleeve Mr H. doth not think that in this distraction he is to have admission Pag. 100. Bending himself especially against those that looke upon suspension from the Sacrament as a judiciall Censure he takes notice of some other Divines that look upon it onely as a prudentiall pastorall duty which some he may well take notice to be the farre greater party especially if he look back to former Ages and either of both of these are his opposites neither of them judging his promiscuous free admission as he judges it to be Orthodox Both agree that there should be a barre though there is not so full an Argument whether it be juridically to be laid as a penalty or incumbent on the Pastors care as the prudentiall discharge of his duty I wish Mr H. to take into consideration how much it is that he yeelds to the latter and how much cause he hath wholly to come up to them and not they to him He confesses that a Pastorall inspection into the state of the Flock is needfull that as other Ordinances so this of the Sacrament is to be so administred as that all may be edified that actuall Church-Members by the Pastors care must be excluded that are in an unedifying condition instancing in Infants ideots and distracted Now every Pastor that judges that ignorance obstructs edification as well as Infancy ideotisme and distraction is as well to take care for the non-admission of the ignorant as he is for the non-admission of the other which as I think he calls non-intelligent This is my case and therefore I dare not admit and as I think I may not according to Mr H. his principles without some cognizance had of their knowledge that offer themselves to communicate having so largely as he knowes made it appeare that such are in no present capacity of edification Some ignorant ones I think are not to be juridically censured yet none that may be justly termed ignorant in Christian Mystries can to their benefit as I conceive be received As for the scandalous when Mr H. grants p. 114 115. that a forbearance of the Lords Supper may be advised many times to unprepared unfit persons when we judge it Christian prudence conducible through a more solemne addresse thereunto towards a further improvement of it to their souls and so may the same be asserted happily as I judge of it saith he ex quadam convenientiâ ob majorem reverentiam as the Schoolmen speak in some other cases out of the Sacrament To which that of his p. 34. may be added Indeed I conceive a forbearance sometimes for all this may be pionsly advised upon the account of prudence and the solemnity of the Ordinance to do more good by it When he I say yeelds thus much Divines that have the same thoughts and further think as they beleeve there is just cause that men of a profligate course do not onely meanely esteeme of the Sacrament as it appeares Mr H. thinks and bring a hard report upon the Church where they reside but also declare themselves resolved against the termes or duties required in that Covenant that this Ordinance sealeth may well believe that this prudence is to arise to a necessity for the right discharge of their duty of their present non-admission And for