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
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

God All this is mere cavilling at the wisdom of God Ch. Gov. p. 288.283 c. But whether there be any ingenuity or righteousness in such replies those that read these contrary passages in his opposers will judge and see easily if men may have liberty to speak freely who they be herein if there be any that doe but cavill indeed and dispute with God As for my part I conceive that judgement which hath been given long since upon the dispute between Beza and Erastus is good that neither side is altogether in the right but that they have divided the truth between them which truth so far as concerns me in this controversie I have endeavoured to find and lay down impartially in the preceding she is let others doe the like in other things that shall concern them 7. Whereas it is doubted whether Judas was present at the Sacrament for which there is no argument commonly urged can be considerable this being matter of fact but that only from Jo. 13.30 where it is said he went out There are two things I conceive convenient to be asserted here in reference to the 6 Ch. of M. Coll. which he rightly styles a digression The first is That Jesus Christ according to the received opinion of the Latin Church did eat his Passeover on the same night with the Jews This is irrefragably proved by those texts Mat. 14.12 14 15. Mat. 26.14 Lu. 22.7 9 11 12. where I observe 1. It is said to be the first day of the feast of unleavened bread which Strictly began the night they kept the Passeover after Sun-set continuing til Sun-set the next day but Largely in our Saviors time they called the fourteenth day because it began at the evening therof ensuing the first day of the feast as the disciples speak here 2. It is likewise said expresly that it was the time the Passover ought to be killed was killed so that there is no room for evasion whereas those texts then Io. 18.28 and Io. 19.14 are objected that Christ was brought under Pilates judgment before the Passeover there must on necessity be some ambiguity in these Texts or the other But when Luke tells us it was the time the Passeover ought to be killed and Mat. and Mat. the time it was killed there can be no evasion here in the texts I have quoted without denyal of the truth thereof and therefore the ambiguity is in the other objected to wit the Passover there which they were then preparing is to be understood of the Passoever of the Herd or Bullock Deu. 16.2 2 Chr. 30.24 and 35.7 8. and not of the Lamb they had already eaten over night See Lyra on the place and Dr. Eightfoots Temple Service Chap. 14. Sect. 1. and Hand Glean out of Exod. sect 18.3 It is said the disciples on this day came to Jesus saying where wilt thou that we prepare for thee to eat the Passeover Now how should this be if they punctually knew it not to be the day of the Jews 4. Those disciples he sends to town to prepare it find a guess chamber already furnished according to Christs word Now how should that good man of the house have his room already furnished prepared for the Passeover that knew nothing of Christs comming if it were not now the time thereof according to the Jews 5. It is said At the feast Pilate used to release to them a prisoner and he asked them if they would be should release Jesus therefore it was not before the feast but at the feast Mat. 27.15 Lu. 23.17 The second thing is that this being convinced it will follow that this Supper in Jo. 13. was not Christs last Passeover Supper for these reasons which I remember Dr. Lightfoot once shewed me in part of 0734 0 his Harmony yet in Manuscript or very much to this effect 1. Because it is expressly said so v. 1. Now before the feast of the Passeover 2. Because when Judas went out here the disciples thought he had gone out to buy something against the feast v. 39. and therefore it was not at the feast 3. Because when the even of that day was come it is said to be night here when Judas went out wherein they eat the Passover it was holy Ex. 12.16 there was then nothing to be bought or sold How then could the disciples think Judas had gon out to buy something against the feast if it were that night it self wherein nothing could be bought 4. The devil entred into Judas to set him on his villany while the Passeover drew near Lu. 22.1 2 3. that must needs be before the night it self but the devil entred Judas at the sop in this Supper Ergo the Supper in John was before Christs last Supper 5. Because there are many different passages though accounted the same at this supper in John and Christs last Supper in the other Evangelists which every one may easily multiply that will be pleased exactly to read them 6. Because there is not here one syllable mentioned of the institution of the Sacrament which was at Christs last Passeover Supper 7. Because the exact reckoning we may find in Scripture of Christs last week before the Passeover may do much to inform us herein which I conceive appeares thus Six dayes before it Jesus came to Bethany Jo. 12.1 On the next day he rides in triumph to Jerusalem v. 12. and returns to Bethany at night Mar. 11.11 On the morrow he went again thither to the Temple Mar. 11.12 15. When Even was come he comes back as before v. 19. In the morning next likewise he goes to Jerusalem v. 20.27 and at night returns to the Mount of Olives Luk. 21.37 where he lodges we may conceive in Bethany as he was wont for the next day being now two dayes before the Passeover we find him there comparing the Text following Luk. 22.1 2 3 4. with Matt. 26.2 14. and Mark 14.1 3. And hereabouts I conceive for the two dayes following he shelters himself in his addresses for death having departed purposely from the City to hide himself from them Joh. 12.36 Now during this time of his retirement whereof the other Evangelists record nothing we have the relation of John of this Supper and many heavenly passages in no less than 4. or 5. Chapters which cannot be thought one continued Speech or Sermon as is commonly said if the words in ch 14. v. ult with ch 18. v. 1. likewise ch 16.20 be considered These discourses then meditations transactions in ch 13 14 15 16 17. to proceed taking up these two dayes the Passeover comes Christ sends two disciples to the City to prepare it Luke 22.7 Himself follows with the Twelve Mar. 14.17 They all eat thereof v. 20. After the hymn they go out v. 26. Judas steals away to fetch the Officers v. 43. Christ is apprehended v. 46. The Jews sit up all night upon him consulting which appears by Peters Cocks crowing Early as