Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	baptism_n	circumcision_n	infant_n	2,369	5	9.6980	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84062	The nullity of church-censures: or A dispute written by that illustrious philosopher, expert physician, and pious divine Dr Thomas Erastus, publick professor in the University of Heidelbertge, and Basil. Wherein is proved by the holy Scriptures, and sound reason; that excommunication, and church-senates or members, exercising the same, are not of divine institution; but a meere humane invention.	Erastus, Thomas, 1542-1583.	1659 (1659)	Wing E3217; Thomason E1783_2; ESTC R209663	63,863	128

and at last even by that most famous and holy forerunner of Christ John the Baptist himself XIV And indeed the Sacraments of the Antients and ours are the same in respect of the thing signified as Paul cleareth in the 1 Cor. 10. wherefore except it appear that the Law of Moses is either abolish'd or chang'd in this point it is not lawfull for any man to bring in the contrary XXV For as we use rightly against the Anabaptists this firme Argument because circumcision hath succeded to Baptisme and Christ hath not in any place forbid Infants Baptism therefore it is not less lawfull for us to Baptise our Infants then it was for the Jews to circumcise theirs So here likewise we can no less soundly reason after this manner The Lords Supper succeeded to the eating of the Passover But vices were not punish'd by the deniall of the Passover neither were any for these debarr'd it but rather all especially the Male were invited by the Law to the celebration thereof which seeing in no place we read to be antiquate and abolish'd neither are they indeed to be punish'd by the deniall of the Lords Supper nor upon this account ought any to be rejected We have said enough concerning the old Testament now it is convenient that we descend to Christ and his Apostles that is to the new Testament XXVI After the same manner we do not read that our Lord and Saviour Christ did forbid any the use of the Sacraments Yea moreover we do not find that his Apostles in any place commanded that such a thing should be done For Christ came not into this world to destroy the Law but to fulfill and perfit the same Wherefore seeing the Law commanded all except the unclean to celebrate the Passover he would not forbid any XXVII 'T is likewise apparent that Christ never reprehended any because they used the Sacraments and were frequently present in the Temple and at the Sacrifices But only admonish'd them that they should use them aright according to the will and Law of God He entred alwaies into the same Temple with the Pharisees Sadduces Publicans with all other evill together and with good persons he was present with them at the same Sacrifices and together with the whole people used the same Sacraments And he was Baptis'd likewise with the same Baptism of John wherewith those wicked persons now named were Baptized XXVIII For this same cause he did not keep back from the eating of the last Paschall Lamb his betrayer Judas but he did sit down together with the other eleven Disciples And albeit there are some who go about to prove that Judas was not present at the institution of the new Supper which will be very hard that I may not say impossible to shew clearly out of the holy Scriptures but that he went away before it was institute by Christ Notwithstandinging I believe none dare deny but that according to the Law he was admitted to the eating of the Passover Which being granted our Argument remaineth unmoved For whither he went out before the institution of the other Supper or went not out which is more probable and alwaies beleeved by more men This is ever clear that he was present at the first and was not commanded openly to abstaine from the second Yea moreover we do not read in any place that he was commanded by Christ to go out that he might not be present at the new Supper Wherefore if he went out he went out of himself neither went he out for that cause But we inquire what Christ did do not what Judas did It sufficeth us that Christ did not command him to abstain from his last Supper XXIX 'T is frivolous and light that is brought for excuse That the fault was not publick and that therefore he ought not to be removed For he had then agreed upon a price with the Pharisees And in the time of Supper it self Christ did open it up to his Disciples and had made it publick whereby the rather an example should have been made thereof Lastly That this be but something yet at least he was noted before that time for a Thief And although he was such nevertheless our Lord committed the Ministry to him and did honour him with the power of casting out Divels of healing the Sick and of working other miracles and to conclude all the years he was with Christ he admitted him together with the rest to the celebration of the Passover Is not this Argument enough that Christ would not that wicked men should be punish'd by the deniall of the Sacrament Certainly it is a greater matter to admit a wicked man into the Ministry then to admit any such an one to the Supper We see that Christ let both these fall to Judas XXX That is also to be observ'd that the Disciples at the first Supper begun to contend amongst themselves about the eminency and dignity nevertheless none of them were removed for that cause But moreover he commanded and willed that all should drinke of the Cup in relation to this matter the reason of the Cup and Bread is the same witness Matth. 26. which Marke doth testifie was done what other thing can be believ'd Christ willed by these words then to confirm those things which God had of old commanded by Moses viz. that no Baptiz'd Person should be excluded from that publick and solemne Thanksgiving who desire to be present thereat By which it appeareth that not any ought to be remov'd from the Table of the Lord which embraceth the Doctrine of Christ and suffereth himself to be taught of Christ XXXI Christ will not have his Kingdome I speak of the externall on this earth Circumscrib'd within narrower boundings amongst Christians then in old times he would have it contain'd and defin'd amongst the Jews Therefore as God commanded all the circumcis'd externally to be partakers of the same Sacraments and Ceremonies and commanded Offenders to be coerc'd and punish'd with the Sword and other punishments So here Christ will have all them that are Baptiz'd or are Christians and have right and true belief concerning Religion to use the same externall Ceremonies and Sacraments But will have those that are flagitious to be chastis'd by the Magistrate with death banishment imprisonment and other punishments hitherto as it seemeth belongeth these Parables of the net marriage and of the tares XXXII In the Apostles especially in the Apostle Paul we find no fewer and no less plain and pithy Arguments The first is this That the Apostles are not found any where either to have taught or exercis'd the Excommunication Which Argument seeming in itself invalide become unanswerable if we consider that they were even unto their deaths most strict keepers of Moses's Laws which Christ had not abolish'd as every man may know even by the 21. and last Chapter of the Acts. Wherefore they never tried or would try to repell any man which profess'd himself a Christian