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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	abide_v	father_n	love_v	4,373	5	7.4281	4	true

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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

Baptism as it were by an ante-dated pardon is dangerous no no we may not say so what is past before Baptism is pardoned and mortified viz. originall sin in children actuall in men-grown not sins to come and uncommitted these are not pardoned we speak not of the intention of God to pardon but of actuall Remission not actually remitted till by repentance the soul of man be as it were re-baptised in the blood of Christ Briefly then to the question propounded I would give this Answer that Baptism doth profit us in respect of sinns committed afterwards not becaus they are pre-remitted or that in Baptism there is an ante-dated pardon granted but becaus in Baptism the blood of Christ is communicated to be a remedy at hand ready for application which application must daily be made by the hand of faith if we desire dayly pardon hence we are taught in the fift petition to pray for our daily pardon wherin doubtless we pray for what we want and not for what we have already yet because this remedy is not de Novo given every day but once for all in Baptism therefore we say That the Efficacy of Baptismall Remission doth in some sence extend it self to the sinns of afterward This for Remission REGENERATION is intended in those words of the Church A new birth to Righteousness As sinn is purged away so also the Spirit of grace bestowed in Baptism to be as the habit or rather as the seed whence the future Acts of grace and holiness watered by the word of God and good education may in time spring forth This Spirit is promised to be conveyed by Baptism Act. 2.38 wherupon Saint Paul calleth Baptism the washing of Regeneration and renewing of the holy Ghost This was confirmed visibly in the Baptism of Christ. The holy Ghost descended on him comming up out of the water Matt. 3.16 Nor only then but in the Acts of the Apostles we find the sensible manifestations of the Spirit still mentioned with relation to Baptism which doubtless the providence of God did so order and dispose of that by their sight and sence their faith might be established touching the efficacy of the Sacrament This is that immortall seed wherof Saint Peter speaketh and which Saint Iohn mentioneth as the preservative of the faithfull from the sinn of finall Apostacy the sinn unto death Hereupon our Church remembring that our Saviour joyneth water and the spirit in the work of Regeneration doth in her Liturgy of Baptism pray for the Infants that they may be baptised with water and the holy Ghost that God would please to sanctifie them and wash them with the holy Ghost that they may receiv Remission of sinns by spirituall Regeneration that God would give his holy Spirit to these Infants that they may be born again that not only the old Adam and all carnall affections may dy in them and be buried but also that the new man and all things belonging to the spirit may be raysed up may live and grow in them that so they may have power and strength to prevail against to triumph over the Divell the World and the flesh finally that they which are then baptised in this water may receiv the fulness of his grace hereupon our Church looking upon the gracious promise doth after the act of Administration of Baptism give thanks for this benefit that it hath pleased God to regenerate the Infant with his holy Spirit Thus much for the Benefits of Baptism CHAP. IX The Benefits of the Lords Supper AS by Baptism we are incorporated into and made one with Christ So by the Lords Supper is this Union continued It is the exhortation of our blessed Saviour to his Disciples whom he compareth to branches ingrafted into the Vine saith he Abide in me and I in you using this as a Motive As the branch cannot bear fruit of it self except it abide in the Vine no more can yee except yee abide in me And his prayer for them he concludeth with this That the love wherwith thou O righteous Father hast loved me may be in them and I in them By which places and passages is intimated a mutuall and reciprocall incorporation of Christ in us and of us in Christ. Now if we ask how this is wrought and how discerned heare Saint Iohn hereby saith he we know that he abideth in us by the spirit which he hath given unto us and again more fully hereby we know that we dwell in him and he in us because he hath given us of his spirit It is then the spirit which is the immediate worker of this mutuall union betwixt Christ and his Church But further would we know how and by what ordinance the spirit doth work this union The Apostle Paul helpeth us saying by one Spirit are we all baptised into one body and have been all made to drink into one Spirit Thus plainly manifesting the Sacraments to be the Instruments of the Spirit in working this Union and Communion but of all the rest most full is that text of our blessed Saviour he that ●ateth my flesh and drinketh my blood dwelleth in me and I in him that is becometh one with me and I with him This is so much more manifest in this Sacrament if we mark the analogy betwixt the sign and the thing signified bread and wine the food of the body becometh one with the body So is it here Christs body and blood united to us and made one with us by an un-speakable and unseparable conjunction Only here is the difference that bread of Earth is changed into thy body because thou art more excellent than it but this bread which came down from heaven is more excellent and active than thou art and therfore by little and little doth spiritualize and as it were change thee into it By all which it is evident that the primary grace and benefit conferred by the Sacrament is as I said before our incorporation into Christ our union with him The secondary and so the peculiar grace of the Lords Supper is as the Catechism hath well expressed it the strengthning and refreshing of our souls by the body and blood of Christ as our bodys are by the bread and wine Bread doth nourish and strengthen the body Psal. 104.15 Hence that phrase the staff of Bread becaus as a staff doth uphold and strengthen the weak and feeble knees so doth bread strengthen the drooping spirits So doth the body of Christ well and worthily received strengthen the soul in grace and holiness Wine cheareth the heart and quickneth the spirits So doth the blood of Christ revive the drooping soul gladdeth the heavy heart causeth spirituall joy and exultation Thus that naturall quality which God hath placed in the Elements to work upon the body doth most excellently manifest that spirituall efficacy which is in the body and blood of Christ to work upon the soul even to produce

wherof is this because this Sacrament was ordained for the continuall Remembrance of the Sacrifice of Christs Death His Death was a Sacrifice this Sacrifice must be remembred God made it remarkable at the first by those prodigies in Nature the Sunns eclipsing Earths-quaking Vail-renting graves opening But we must remember it in respect of the Commandement of Christ Do this in Remembrance of me yet is not this a repetition of that Sacrifice what need that be daily renewed that was at the first compleat and perfect whatsoever needeth daily repetition and renewing is in it self imperfect and incompleat As therfore this Sacrifice doth agree with the legall propitiations in this that it was a bloody Sacrifice so in this doth it differ and super-excell them that it being at once compleat needeth not as did they daily renewing and reduplication 2. A THANKFULL REMEMBRANCE must there be that is so must we remember the Death of Christ as that therby we be stirred to thankfulness for it The reason wherof is becaus the Death of Christ was not only a meer separation of the body and soul but a sacrifice yea a propitiation that is a sacrifice for expiation of sin and reconciliation Indeed it was the substance of all the legall shaddows the perfection and accomplishment of all the Typicall expiations under the Law Nay more it was the grand and great deliverance of the Church If therfore the Exodus of Israel out of Egypt deserved a yearly feast of thankfull remembrance if the Reduction of the Church from the captivity of Babylon was so thankfully acknowledged as that it almost drowned the memoriall of their Exodus ought not the death of Christ by which our Redemption from sin and Sathan was wrought ought not this I say to be thankfully remembred The practise of the Church doth plainly manifest it whence had the whole sacred action that famous name of the Eucharist so frequent in the writings of the Fathers and Doctours of the Church but from the sacrifice of thanks and praise at that time offered to God the Father Son and holy Ghost for the Redemption of the world by the Death and Passion of our Saviour Iesus Christ For this cause it is that in the Liturgie of the Church this is so carefully remembred that by the Minister the whole Congregation should be exhorted to give thanks to our Lord God adding that as it is meet and right and our bounden duty that we should at all times and in all places give thanks to the Lord God our heavenly Father so for the present with Angels Arch-angels and all the holy company of Heaven we laud and magnifie his glorious Name c. But to proceed The way and means to stir us up to thankfulness for the Death of Christ is seriously to consider of the benefits which we receiv therby Here is a large field of meditation here cannot the devout soul want matter wherin to inlarge it self if we take notice of these particulars First what we had been without it Secondly what our hopes are by it Thirdly how unworthy we either were of it or as yet are Fourthly by how worthy a person this was wrought Fiftly how bitter the cup was which he drank how painfull and shamfull the Death was which he suffered Here therfore and in these meditations let the soul dwell till admiration of the benefit so good so great so freely so undeservedly bestowed cause the heart to burst forth into that of David Lord what is man that thou art so mindfull of him Oh dear Saviour who would not love thee Oh heavenly Father who would not bless thee Oh blessed spirit who would not obey thee Oh eternall God! who would not devote himself soul body all to the honour and service of this glorious Trinity that hath done so great things for so unworthy so wretched sinners Well Thankfulness is a branch of the Qualification of our souls for the worthy partaking But how is it to be expressed Answer briefly by bearing our part in the Psalms and Alms of the congregation For the first we read that after the Passover our Saviour and his company sung a Psalm It is Saint Iames his rule in the time of mirth to sing Psalms when have we more cause of spirituall mirth than at this sacred banquet all dull and earthly is that heart that is not now even filled with holy and heavenly raptures Did Moses sing and Miriam dance and shall not we sing forth the praises of our dearest Saviour For the other viz. the Alms of the Congregation we have the laudable custome of the Church in all ages and the ground therof is taken from that of David Psal. 16. My goodness extendeth not to thee but to the Saints that are in the earth and to the excellent in whom is all my delight What we cannot therfore return to our blessed Saviour himself in token of thankfulness and who would not in this kind even part with all that he hath that must we for his sake bestow upon his poore members Collections for the poore are perpetuall attendants upon Communions the illiberall hand is the evidence of an unthankfull soul freely we have received freely let us give and Christ shall thank us Mat. 10.42 25.34 To say nothing of Deo-dands most proper also upon this occasion CHAP. XVII Of Love and Charity BY love and charity we do not in this place understand that loving affection which we owe to God our heavenly Father by virtue of that great commandement Matt. 22. nor that generall act of love to our Neighbours enjoyned in the second Table which manifesteth it self in a mutuall and reciprocall interchanging of affections with them viz. that we rejoyce with them in their causes of joy and greev with them when God calls them to it nor yet that speciall act of sanctified love which is terminated in and upon the holy brethren whose truth is thence discerned if it be as it ought indifferent to all without respect of persons and constant without respect of times if neither penury and necessity nor trouble and adversity can cool the heat of our affections but notwithstanding these we love them in whomsoever we find grace and holiness this is brotherly love indeed yet is not this nor any of these that love which is here properly understood all these are pre-required But by love and charity we do properly understand a reconciled affection towards all even our enemies much more toward others which is indeed the perfection of all love and the Nil ultra of that affection So much we know is intimated by that phrase to be in Charity malice and heart-burning must be laid aside when we address our selvs to the holy Communion If in hearing the word Iam. 1.21 Pet. 2.1 if in praying Tim. 2.8 how much more when we approach the Table of the Lord God hath appointed this Sacrament in a speciall