Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	break_v	17,454	5	7.4495	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30138	Differences in judgment about vvater-baptism, no bar to communion, or, To communicate with saints, as saints, proved lawful in answer to a book written by the Baptists, and published by Mr. T.P. and Mr. W.K. entituled, Some serious reflections on that part of Mr. Bunyan's confession of faith, touching church-communion with unbaptized believers : wherein, their objections and arguments are answered, and the doctrine of communion still asserted and vindicated : here is also Mr. Henry's Jesse's judgment in the case, fully declaring the doctrine I have asserted / by John Bunyan.	Bunyan, John, 1628-1688.; Jessey, Henry, 1603-1663.	1673 (1673)	Wing B5509; ESTC R21419	60,966	126

of his Christening in his Childhood he may be received into Fellowship without submitting to Baptism but I will not strain you too far You add Is it a Persons Light that giveth being to a Precept Answ. Who said it Yet it 's his Light and Faith about it that can make him to do it acceptably You ask again Suppose men plead want of Light in other Commands Answ. If they be not such the forbearance of which discapaciates him of Membership he may yet be received to Fellowship But what if a man want Light in the Supper pag. 7. Answ. There is more to be said in that case than in the other for that is a part of that Worship which Christ hath Instituted for his Church to be Conversant in as a Church presenting them as such with their Communion with their Head and with one another as Members of him The Cup of blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ For we being many are one Bread and one Body for we are all partakers of that one Bread 1 Cor. 10. 16 17. Wherefore this being a Duty incumbent on the Church as a Church and on every Member of that Body as such they are obliged in that case more closely to deal with the Members than in that wherein they are not SO concerned and with which as such they have NOTHING to do No man baptizeth by virtue of his Office in the Church no man is baptized by virtue of his Membership there But what if a man want Light in his Duty to the Poor pag. 8. Answ. If he doth God must give it him I mean to know his Duty as a Church-Member Now I will add But what if he that can give a shilling giveth nothing I suppose all that the Church can do in that case is but to warn to exhort and charge him and to shew him his Duty and if he neglect to shew him That he that soweth sparingly shall not reap plentifully 1 Cor. 9. 6. But to cut a man off for this as you forwardly urge pag. 8. would argue that Church at least I think so a little too bold with so high and weighty a censure I plead not here for the Churle but seek to allay your heat And should it be granted that such deserve as you would have it this makes no matter to the case in hand Now whereas you suggest That Moral Evils are but sins against men pag. 8. You are too much unadvised The Moral Evil as you call it whether you respect the breach of the first or second Table is first and immediately a sin against God and more insufferable yea and damnable than for a man for want of Light to forbear either Baptism or the Lord's Supper But say you We have now found an Advocate for Sin against GOD in the breach of one of HIS holy Commands Answ. As if none of the Moral Precepts were HIS But Sir who have I pleaded for in the denyal of any one Ordinance of God Yea or for their neglect of it either What I say is but that men must have Light that they may not do in darkness or Papist-like live by an implicite Faith But I see you put no difference between an open breach of the Law and a forbearing that which to him is doubtful But I will suppose a case There is a man wants Light in Baptism yet by his Neighbour is pressed to it he saith he seeth it not to be his Duty the other saith he sins if he doth it not Now seeing whatsoever is not of Faith is Sin what should this man do If you say Let him use the means I say so too But what if when he hath used it he still continueth dark about it what will you advise him now If you bid him wait do you not encourage him to live in sin as much as I do Nay and seeing you will not let him for want of Light in that obey God in other his Institutions what is it but to say Seeing you live for want of Light in the neglect of Baptism we will make you while you continue so live though quite against your Light in the breach of all the rest And where you are Commanded thus you may shew the place when you find it Now where you urge that you are one of them that say The Epistles were writ to particular-Churches and so serve nothing at all for our kind of Communion Urging further That it will be difficult for me to prove that they were also directed to particular Saints Answ. I wish there were nothing harder that were good for me to do But what should be the reason that our Author with others of his Opinion should stickle so hard to prove all the Epistles were wrote to particular Churches Why because those Members were as they think every one baptized and so the Epistles from which we fetch our Arguments for the Love and Concord of Saints to be only proper to themselves But if this be true there is virtue indeed and more than ever I dreamed of in partaking of Water-Baptism For if that shall take away the Epistles and consequently the whole Bible from all that are not baptized then are the other Churches and also particular Saints in a very deplorable condition For he asketh me very devoutly Whether any unbaptized Persons were concerned in these Epistles pag. 9. But why would they take from us the Holy Scriptures Verily that we might have nought to justifie our practice withal For if the Scriptures belong only to baptized Believers they then belong not to the rest and in truth if they could perswade us to yield them this grant we should but sorrily justifie our practice But I would ask these men If the Word of God came out from them or if it came to them only Or whether Christ hath not given his whole Word to every one that believeth whether they be baptized or in or out of Church-Fellowship Joh. 17. Or whether every Saint in some sort hath not the keyes of the Kingdom of Heaven which are the Scriptures and their Power Would to God they had learnt more modesty than thus to take from all others and appropriate to themselves and that for the sake of their observing a Circumstance in Religion so high and glorious a Priviledge But we will come a little to proof What Church will this Author find in Rome that time the Epistle was sent to the Brethren there besides that Church that was in Aquila's house although many more Saints were then in the City Yea the Apostle in his salutation at the beginning imbraceth them only as Brethren without the least intimation of their being gathered into Fellowship To all that be at Rome beloved of God called to be Saints Grace to you c. Chap. 1. 7. To all there to all in that City beloved

themselves But this is true Therefore c. You proceed If by Edification be meant the private increase of Grace in one another in the use of private means as private Christians in meeting together how doth the Principle you oppose hinder that Endeavour to make men as holy as you can that they may be futed for Church-fellowship when God shall shew them the orderly way to it pag. 26. Answ. What a many private things have we now brought out to publick view Private Christians private Means and a private increase of Grace But Sir Are none but those of your way the publick Christians Or ought none but them that are baptized to have the publick means of Grace Or must their Graces be increased by none but private means Was you awake now Or are you become so high in your own phantasies that none have or are to have but private means of Grace And are there no publick Christians or publick Christian-Meetings but them of your way I did not think that all but Baptists should only abide in holes But you find fault because I said Edification is greater than contesting about Water-baptism pag. 27. A. If it be not confute me if it be forbear to cavil Water-baptism and all God's Ordinances are to be used to Edification not to beget heats and contentions among the Godly wherefore Edification is best Object I had thought that the Preaching and opening Baptism might have been reckoned a part of our Edification Answ. The act of Water-baptism hath not place in Church-worship neither in whole nor in part wherefore pressing it upon the Church is to no purpose at all Object Why may you not as well say that Edification is greater than breaking of Bread pag. 27. Answ. So it is else that should never have been Instituted to edifie withal that which serveth is not greater than he that is served thereby Baptism and the Lord's-Supper both were made for us not we for them wherefore both were made for our Edificatition but no one for our destruction But again The Lord's-Supper not Baptism is for the Church as a Church therefore as we will maintain the Church's edifying that must be maintained in it yea used oft to shew the Lord's Death till he come 1 Cor. 11. 22 26. Besides because it is a great part of Church-worship as such therefore it is pronounced blessed the Lord did openly bless it before he gave it yea and we ought to bless it also The Cup of blessing which we bless not to say more Therefore your reasoning from the one to the other will not hold Object How comes contesting for Water-baptism to be so much against you Answ. First because weak Brethren cannot bear it whom yet we are commanded to receive but not to doubtful disputation doubtful to them therefore for their sakes I must forbear it Rom. 14. 1. Secondly Because I have not seen any good effect but the contrary where-ever such hot Spirits have gone before me For where Envie and Strife is there is Confusion or Tumults and every Evil-work Jam. 3. 16 17. Thirdly Because by the Example of the Lord and Paul we must consider the present state of the Church and not trouble them with what they cannot bear Joh. 16. 13. 1 Cor. 3. 1 2 3. I conclude then Edification in the Church is to be preferred above what the Church as a Church hath nothing to do withal All things dearly beloved are for our Edifying 1 Cor. 14. 5. 12. 26. 2 Cor. 12. 19. Epq. 4. 26. Rom. 15. 2. 1 Cor. 14. 3. 2. Cor. 10. 8. 13. 10. Rom. 14. 19. Before I wind up this Argument I present you with several Instances shewing that some of the brecah of God's Precepts have been born with when they come in competition with Edification As First That of Aaron who let the Offering for Sin be burnt that should have indeed been eaten Levit. 10. Yet because he could not do it to his Edification Moses was content But the Law was thereby transgressed Chap. 6. 26. The Priest that offereth it for Sin shall eat it To this you Reply That was not a constant continued forbearing of God's Worship but a suspending of it for a season Answ. We also suspend it but for a season when Persons can be baptized to their Edification they have the liberty But secondly This was not a bare suspension but a flat transgression of the Law Ye should indeed have eaten it Yet Moses was content Levit. 10. 16. 20. But say you Perhaps it was suspended upon just and legal grounds though not expressed Answ. The express Rule was against it Ye should indeed said Moses have eaten it in the Holy place as I commanded vers 18. But good Sir are you now for unwritten verities for legal grounds though not expressed I will not drive you further here is Rome enough As for Eldad and Medad it cannot be denyed but that their edifying of the People was preferred before their conforming to every Circumstance Numb 11. 16. 26. You add That Paul for a seeming low thing did withstand Peter Sir If you make but a seeming low thing of Dissembling and teaching others so to do especially where the Doctrine of Justification is endangered I cannot expect much good Conscience from you As for your Answer to the case of Hezekiah it is faulty in two respects 1. For that you make the Passeover a Type of the Lord's Supper when it was only a Type of the Body and Blood of the Lord For even Christ our Passeover is Sacrifice for us 1 Cor. 5. 7. 2. In that you make it an Example to you to admit Persons unprepared to the Lord's-Supper pag. 29. Answ. May you indeed receive Persons into the Church unprepared for the Lord's-Supper yea unprepared for that with other solemn Appointments For so you word it page 29. O what an Engine have you made of Water-baptism Thus gentle Reader while this Author teareth us in pieces for not making Baptism the orderly Rule for receiving the Godly and Conscientious into Communion he can receive Persons if baptized though unprepared for the Supper and other solemn Appointments I would have thee consult the place and see if it countenanceth such an act That a man who pleadeth for Water-baptism above the Peace and Edification of the Church ought to be received although unprepared into the Church to the Lord's-Supper and other solemn Appointments especially considering the Nature or right Church-Constitution and the severity of God towards those that came unprepared to his Table of old 1 Cor. 11. 28 29 30. A Riddle indeed That the Lord should without a word so severely command that all which want Light in Baptism be excluded Church-priviledges and yet against his Word admit of Persons unprepared to the Lord's Table and other solemn Appointments But good Sir why so short-winded why could not you make the same work with the other Scriptures as you did with these I must leave them upon

the Body of Christ Jews and Gentiles bond and free partook not thereof Object But Ephes. 4. 5. saith there is but one Baptism and by what hath been said of granted Water-baptism will be excluded or else there is more Baptisms than one Answ. It followeth not that because the Spirit will have no corrival that therefore other things may not be in their places That because the Spirit of God taketh the preheminence therefore other things may not be subservient 1 John 2. 27. The Apostle tells them That the anointing which they have received of him abideth in them and you need not saith he that any man teach you but as the same anointing teacheth you all things By this some may think John excludes the Ministry no such matter though the Holy Ghost had confirmed and instructed them so in the Truth of the Gospel as that they were furnished against Seducers in v. 26. yet you see John goes on still teaching them in many things As also in Ephes. 4. 11 12 13. he gave some Apostles some Prophets some Evangelists some Pastors and Teachers vers 12. for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ vers 13. Till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. So in the Spirits-baptism though it have the preheminence and appropriateth some things as peculiar to it self it doth not thereby destroy the Use and End of Water-baptism or any other Ordinance in its place for Water-baptism is a means to increase Grace and in it and by it Sanctification is forwarded and Remission of sins more cleared and witnessed yet the giving Grace and regenerating and renewing is the Holy Spirit 's peculiar Consider Tit. 3. 5. By the washing of Regeneration and renewing of the Holy Ghost Baptism being the outward sign of the inward Graces wrought by the Spirit a representation or figure as in 1 Pet. 3. 21. The like Figure whereunto Baptism doth now also save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the Resurrection of Jesus Christ not excluding Water-baptism but shewing That the Spiritual part is chiefly to be looked at Though such as slight Water-baptism as the Pharisees and Lawyers did Luke 7. 30 reject the Counsel of God against themselves not being Baptized And such as would set Water-baptism in the Spirit 's place exalt a duty against the Deity and dignity of the Spirit and do give the Glory due vnto him as God blessed for ever unto a duty By which mistake of setting up Water-baptism in the Spirit 's place and assigning it a work which was never appointed unto it of forming the Body of Christ either in general as in 1 Cor. 12. 13. Eph. 4. 5. or as to particular Churches of Christ we may see the fruit that instead of being the means of uniting as the Spirit doth that it hath not only rent his seamless Coat but divided his Body which he hath purchased with his own blood and opposed that great design of Father Son and Spirit in uniting poor Saints thereby pulling in pieces what the Spirit hath put together Him that is weak in the Faith receive you for God hath received him being such as the Spirit had baptized and admitted of the Body of Christ he would have his Churches receive them also whose Baptism is the ONLY Baptism and so is called the ONE Baptism Therefore consider whether such a Practice hath a Command or an Example that Persons must be joyned into Church-fellowship by Water-baptism For John baptized many yet he did not baptize some into one Church and some into another nor all into one Church as the Church of Rome doth And into what Church did Philip baptize the Eunuch or the Apostle the Jaylor and his house And all the rest they baptized were they not left free to joyn themselves for their convenience and Edification All which I leave to Consideration I might have named some inconveniencies if not absurdities that would follow the Assertion As to father the mistakes of the Baptizers on the Spirit 's act who is not mistaken in any He baptizeth no false Brethren creep in unawares into the Mystical Body by him and also how this manner of forming Churches would suit a Country where many are converted and willing to be baptized but there being no Church to be baptized into how shall such a Church-state begin The first must be baptized into no Church and the rest into him as the Church or the Work stand still for want of a Church Obj. But God is a God of Order and hath ordained Order in all the Churches of Christ and for to receive one that holds the Baptism he had in his Infancy there is no Command nor Example for and by the same Rule Children will be brought in to be Church-members Answ. That God is a God of Order and and hath ordained Orders in all the Churches of Christ is true and that this is one of the Orders to receive him that is weak in the Faith is as true And though there be no Example or Command in so many words receive such an one that holds the Baptism he had in his infancy nor to reject such a one but there is a Command to receive him that is weak in the Faith without limitation and it is like this might not be a doubt in those dayes and so not spoken of in particular But the Lord provides a remedy for all times in the Text Him that is weak in the Faith receive you for else receiving would not be upon the account of Saintship but upon knowing and doing all things according to Rule and Order and that must be perfectly else for to deny any thing or to affirm too much is disorderly and would hinder receiveing But the Lord deals not so with his People but accounts LOVE the fulfilling of the Law though they be ignorant in many things both as to knowing and doing and receives them into Communion and Fellowship with himself and would have others do the same also And if he would have so much bearing in the Apostle's dayes when they had infallible helps to expound Truths unto them much more now the Church hath been so long in the Wilderness and in Captivity and not that his People should be driven away in the dark day though they are sick and weak Ezek. 34. 16 21. And that it should be supposed such tenderness would bring in Children in Age to be Church-members yea and welcome if any body could prove them in the Faith though never so weak for the Text is Him that is weak in the Faith receive you It is not He and his Wife and Children unless it can be proved they are in the Faith Object By this some Ordinances