Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	body_n	bread_n	wine_n	4,141	5	8.0622	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45133	An humble vindication of a free admission unto the Lords-Supper published for the ease, support, and satisfaction of tender consciences (otherwise remediless) in our mixt congregations / as it was delivered at two sermons upon the occasion of this solemnity in the weekly labours of Iohn Humfrey ...	Humfrey, John, 1621-1719.	1652 (1652)	Wing H3682; ESTC R43272	34,741	95

they find no benefit by it they may judge so and are find their fault and repent of it But not of the Admitters part who are to doe their duty and leave the success to God Even as Christ Preached to the people in Parables and gave only his Disciples the privilege to understand them And as all were suffered to touch Christ when but one only received vertue from him so doe I humbly conceive are wee to suffer all to come unto him here leaving it to his breast alone to give out the effectuall benefit to whom he pleases Objection 3. Holy things to holy men Answ There is a double holinesse an Inward and Outward holinesse And this both in Things and Persons In Persons An outward holinesse consists in their bare profession and name of Christian and so are Saints by calling an Inward holinesse consists in the worke of Grace upon their hearts and so are Saints by election In Things likewise The Ordinances are all holy There is an Outward holinesse in the Outward communication of them There is an Inward holinesse in the Inward Communion vertue power or efficacy of them Now Outward holy things to Outward holy men and Inward holy things to Inward holy men a visible Ordinance to the visible Church and the invisible Grace to the invisible Members that have a saving interest in them by Faith Rep. But doe we not hereby make our selves one with the wicked with whom we joyn and can we have Communion with Christ and Belial Answ We doe and must be one with all that joyn in the same profession that is we are one or one body as Members of the same visible Church in its outward capacity freely administring the Ordinances whereof we are to partake but we are not one with them in their evill discourses we disclame them wholly in the impiety of their conversation So that we have communion herein only with Christ and have nothing to doe with Belial For I would not have any so grosly think that a joyning with a wicked mans person is having a communion with Belial but accompanying him in his evill wayes Communio malorum non maculat quemquam participatione Sacramentorum sayes Austine Sed consentione factorum If the Corinthians were alive and you joyned with them in going to their Idols this were indeed a communion with Belial but if you only joyn'd with them in comming to the Lords Table you should partake of Christ alone as the Godly of them the did and as we ought to doe I will goe with the wickedst man alive to the Church but I must leave him at the Ale-house We may joyn with any to doe good as to worship God in his Ordinance to professe and confederate in Christianity but we cannot that is we may not joyn with any in the least evill we cannot serve God and the Devil But you will say further Doe we not professe the wicked with whom we joyn not only to be one of us but one of Christ and Partakers of his death and how can we doe so I answer very well The visible Church is the Body of Christ as Christ said Every branch in mee that beareth not fruit Io. 15.2 As Peter sayes There are some that deny the Lord that bought them 2. Pet. 2.1 As Paul sayes There are some that are sanctified with the bloud of the Covenant which they trample upon Heb. 10.29 with Heb. 2.9.2 Cor. 5.14 So say I of all ungodly professors They are such branches in Christ redeemed and sanctified in the same sense as the Scriptures mean in these places that is in regard of a visible esteem whereby they externally partake of the Ordinances of Christ and so are reckoned as Members of him Let such texts be laid a little more to heart and when you have made the Orthodox interpretation the Question will be even done and we shall be no longer afraid of a free Admission when we must affirm that there is an historicall visible faith that gives an outward Church-right unto the Elements as a true saving Faith that gives interest to the effectual grace of the Sacraments Even as the branches have some union with the root that bring forth only Leaves though they partake not of that vitall sap that sends forth fruit also Object 4. the Seal is set to a Blanck if All be admitted Answ Unto this which hath trouled many I answer not presently by the distinction of an Outward and Inward an Absolute and Conditional sealing But I desire a right understanding of this Notion how the Sacrament is a Seal taken up upon the Churches trust I have alwayes thought here lyes generally some mistake men take it to be a Seale unto their Faith and if there be no true faith it is set they think unto a blank and this breedes a miserable fear to whom it is delivered Let us know therefore I propose it submissively that the Sacraments are not properly Seales unto our Faith How doe we conceive Faith such a thing as must have Gods Seal put to it God doth not attest our Faith but the truth of his own promises Heb. 6.17 but they are Seals properly of the Covenant A Covenant is a thing must be sealed and the maker is to attest it thereby Indeed they may be said to be Seals of our Faith as Divines speak consecutivè by a consequence of speech because as Seales confirm a thing so Faith is confirmed and strengthened by receiving which is an effect thereof Heb. 6.18 but they are not Formaliter formally in a true proper sense Seales unto any thing but the Covenant or representations of the effectuall Seale the bloud of Christ by which it being ratified with God the Lord declares it by the Gospell unto the administration whereof the Sacraments are set to signifie the undoubted truth of it as Seales we say and signes shewing us As the Bread and Wine is broken powred out offer'd with the other actions so surely hath Christs Body been broken his bloud shed that all that believe in him according to this Covenant should have grace and salvation by him And if it be to say more God does hereby engage himself to make it good The expression is borrowed from Rom. 4.11 where Circumcision is said a Seal not simply of Abrahams Faith but of the righteousnesse of his Faith or of righteousnesse I take it through Faith Phil. 3.9 that he should be the Father of them that believe which thing sealed to is the very tenor of the Covenant Now let Circumcision be received on Isaac the Child of promise or on Ishmael that must be cast out it is the same Seal of Abrahams Covenant Let the Sacrament be offer'd to the Godly or to the Hypocrite it is the same Seal of God declaring the truth of his Covenant which stands most sure and all the unbelief in the VVorld cannot make it of no effect Even as a Proclamation of pardon as we instanced before unto Rebels comes