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A42477 Considerations touching the liturgy of the Church of England In reference to His Majesties late gracious declaration, and in order to an happy union in Church and state. By John Gauden, D.D. Bishop elect of Exceter. Gauden, John, 1605-1662. 1661 (1661) Wing G349; ESTC R218825 26,979 44

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Embers of childish and common infirmities but not wholly quenched or extinguished by malicious actual sins which are vastantia desolatoria of a wasting and quenching nature as much water is to a weak little fire But in case it should be quite put out as to the comfort and vertue of the first baptismal grace yet the relation and visible mark of Adoption by Baptisme put upon an infant as Gods child by profession and within the bosom of the Church or flock of Christ doth still give it both means capacity and aptitude for that actual renovation by faith and repentance beyond what can be had out of the Church of Christ and without which the Baptismal passive regeneration what ever it is as to it its first operation will not suffice to such a sinners salvation As we see the same beams of the Sun will not burne when weak and scattered which united presently kindle fire in matter that is apt to burn so may be the several gardual operations of Gods grace proportionable to the subjects to which they are applyed as that heat will melt soft VVax which will not stir the hard If I may have leave to illustrate these spiritual things by things temporal I conceive that the Baptismal grace and favour whereof Infants are capable and wherewith they are duly invested in that Sacrament seems to be proportionable to that civil right which an Infant may have in Law setled upon it as to any honor filiation estate place or priviledge either by adoption donation joynt purchase or any other investiture unto which some Condition by way of Fine Acknowledgement change of Name paying of Homage is annexed in order to actual possession and enjoyment of its profits as a taking of it up by way of Livery and seisin when come to an age of understanding or use of reason either at first years or at any other time during their life The Infant hath in Law a present right to that Favour Honour or estate even in its ignorance and infancy which none can disseise it of and if it dyes in that state of infancy it dyes with that Title Honour Gift or Priviledge actually added to its person and name If it live to years of reason it hath a right to and capacity of actual Owning Demanding Taking up Possessing and injoying that estate and honour upon the annexed Condition at any time performed by it eithe● at its first understanding of its relation and right wherewith it is invested or any time after in all its life Performing the Condition required If it neglects its primeve advantages and never in all its life makes claim of its right Estate and honour nor performs the Condition the failer is not by reason of any nuility in the first Right Donation Investiture Adoption Purchase or Conveyance made by another to that person in its infancy but it is wholly from his own Folly Sottishnesse meannesse of Spirit and other diversions which kept him now grown from considering valuing challenging and assuming his original right and from performing at any time those Conditions for which he was naturally civilly and morally enabled In like manner Baptismal grace rests upon Infants as a Christian honour and mark of Gods love or favour in Christ sufficient for the Holiness and happiness of them if they dye in that state which is the next degree to innocency as a cloath clean washed is near to that which was never stained But if it live to actual sins it shall have no benefit of this Baptismal grace untill it performe the Evangelical Condition of actual Faith and Repentance which are not required of Infants but of those that are adult in order to receive the right or re-assume the actual possession of that priviledge which was in Baptisme bestowed upon it to be a child of God passively at first afterward actually laying claim to its Original right never wholly forfeited or lost till final impetence I know there is difficulty and darknesse in this point of Baptismal grace yet not so great as we need to change those formes of charitable and Evangelical expressions in our Liturgy which are grounded upon the Scriptures and that Covenant of grace in Christ which as we are taught to believe extends to Infants among Christians and Disciples as much as it did to those of the circumcised Jews who thereby no doubt became the children of God and of the Promises not onely by that Character and Sacramental figure of their Relation but also by that efficacious grace which was proper apt and by the Lord intended for that Infant condition But my design in this piece is not to dispute the Controversie but to vindicate the Faith Truth and Charity of those Expressions in our English Liturgy by which Ministers and others do declare their belief of regenerative grace effectually accompanying that holy Ordinance in Infants For how Baptisme must not be thought a Seale to a blanck or a signe signifying nothing besides a visible Profession and Relation or the general verity of the Gospel or the common Faith of the Church without any particular grace conferred to the duely baptized according to Gods secret dispensation and operation which to de●y is to baffle the sacred Majesty and saving import of that Sacrament and to abate infinitely the comfort of the Church of Christ as well as the priviledges of Christians and their children duely baptized and thereby visibly imitated into the communion of the True Church yea and invested in all these Priviledges both outward and inward which are hereby indulged to the Church of Christ above all Mankind To return therefore to my design which is to shew the great benefits and blessings which this as all Churches have by a well composed and imposed Liturgy we find how Anabaptisme hath strangely increased in England since the Liturgy was disesteemed and disused yea and the Romish Interest is highly advanced too For take away this publick and common Bank no doubt that Sea will soon flow in among us against which the Liturgy is a mighty and just Defence among all sorts of people which the Policy of Rome saw well enough when the Pope so strictly forbad all Papists in the time of Queen Elizabeth to use or hear our Liturgy hence they were in Law called Recusants For by the use of our Liturgy to which every good Christian may say Amen they would soon have been both weaned and turned from the Masse which is so far from giving the people Bread and Wine with the Body and Bloud of Christ that at length it professeth to give neither Bread nor VVine to the Laity or any other contrary to the expresse Institution of Christ and the Apostles following practice as well as judgement 1 Cor. 10. and 1 Cor. 11. which all the ancient Churches followed as did the Church of England in the use of both Bread and VVine It is most certain that all parties who are most Enemies