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A69672 Baptism and the Lord's Supper substantially asserted being an apology in behalf of the people called Quakers, concerning those two heads / by Robert Barclay. Barclay, Robert, 1648-1690. 1696 (1696) Wing B742A; ESTC R20190 64,146 145

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Manichees were Condemned for denying that Grace is universally given by Baptism and Julian the Pelagian by Augustine for denying Exorcism and Insufflation in the use of Baptism All which things Protestants deny also So that Protestants do but foolishly to upbraid us as if we could not shew any among the Ancients that denied Water-baptism seeing they cannot shew any whom they acknowledge not to have been Heretical in several things to have used it nor yet who using it did not use also the Sign of the Cross and other things with it which they deny There were some nevertheless in the darkest Times of Popery who testified against Water-baptism For one Alanus page 103 104 107. speaks of some in his Time that were burnt for the denying of it For they said that Baptism had no Efficacy either in Children or Adult Persons and therefore Men were not obliged to take Baptism Particularly Ten Canonicks so called were burnt for that Crime by the Order of King Robert of France as P. Pithaeus tells in his Fragments of the History of Guienne Which is also confirmed by one Johannes Floracensis a Monk who was famous at that Time in his Epistle to Oliva Abbot of the Ausonian Church I will saith he give you to understand concerning the Heresie that was in the City of Orleans on Childer-mass-day For it was true if ye have heard any thing that King Robert caused to be burnt alive nigh Fourteen of that City of the Chief of their Clergy and the more Noble of their Laicks who were hateful to God and abominable to Heaven and Earth for they did stiffly deny the Grace of Holy Baptism and also the Consecration of our Lord's Body and Blood The Time of this Deed is noted in these Words by Papir Masson in his Annals of France lib. 3. in Hugh and Robert Actum Aureliae publice Anno Incarnationis Domini 1022. Regni Roberti Regis 28. Indictione 5. quando Stephanus Haeresiarcha Complices ejus damnati sunt exusti Aureliae Now for their calling them Hereticks and Manichees we have nothing but the Testimony of their Accusers which will no more invalidate their Testimony for this Truth against the use of Water-baptism or give more ground to charge us as being one with Manichees than because some called by them Manichees do agree with Protestants in some things that therefore Protestants are Manichees or Hereticks which Protestants can no ways shun For the Question is Whether in what they did they walked according to the Truth testified of by the Spirit in the Holy Scriptures So that the Controversie is brought back again to the Scriptures according to which I suppose I have formerly discussed it As for the latter part of the Thesis denying the Use of Infant-baptism it necessarily follows from what is above-said For if Water-baptism be Ceased then surely Baptizing of Infants is not warrantable But those that take upon them to Oppose us in this matter will have more to do as to this latter part For after they have done what they can to prove Water-baptism it remains for them to prove that Infants ought to be Baptized For he that proves Water-baptism Ceased proves that Infant-baptism is Vain But he that should prove that Water-baptism continues has not thence proved that Infant-baptism is necessary That needs something further And therefore it was a pitiful Subterfuge of Nic. Arnoldus against this to say That the denying of Infant-baptism belonged to the Gangrene of Anabaptists without adding any further Probation Concerning the Communion or Participation of the Body and Blood of Christ. The Communion of the Body and Blood of Christ is Inward and Spiritual which is the Participation of his Flesh and Blood by which the Inward Man is daily nourished in the Hearts of those in whom Christ dwells Of which things the Breaking of Bread by Christ with his Disciples was a Figure which they even used in the Church for a time who had received the Substance for the sake of the Weak Even as Abstaining from things strangled and from Blood the Washing one anothers Feet and the Anointing of the Sick with Oil All which are commanded with no less Authority and Solemnity than the former yet seeing they are but the Shadows of better things they Cease in such as have obtained the Substance § I. THE Communion of the Body and Blood of Christ is a Mystery hid from all natural men in their first fall'n and degenerate State which they cannot understand reach to nor comprehend as they there abide neither as they there are can they be Partakers of it nor yet are they able to Discern the Lord's Body And forasmuch as the Christian World so called for the most part hath been still labouring working conceiving and imagining in their own natural and unrenewed Understandings about the things of God and Religion therefore hath this Mystery much been hid and sealed up from them while they have been contending quarrelling and fighting one with another about the meer Shadow Outside and Form but strangers to the Substance Life and Vertue § II. The Body then of Christ which Believers partake of is Spiritual and not Carnal and his Blood which they drink of is pure and Heavenly and not humane or Elementary as Augustin also affirms of the Body of Christ which is Eaten in his Tractat Psal. 98. Except a Man eat my Flesh he hath not in him Life Eternal And he saith The Words which I speak unto you are Spirit and Life understand spiritually what I have spoken Ye shall not eat of this Body which ye see and drink this Blood which they shall spill that Crucifie me I am the Living Bread which have descended from Heaven he called himself the Bread who descended from Heaven exhorting that we might believe in him c. Quest. If it be asked then What that Body What that Flesh and Blood is Answ. I Answer It is that Heavenly Seed that Divine Spiritual Coelestial Substance of which we spake before in the 5th and 6th Propositions This is that Vehiculum Dei or Spiritual Body of Christ whereby and where-through he communicateth Life to Men and Salvation to as many as believe in him and receive him and whereby also Man comes to have Fellowship and Communion with God This is proved from the 6th of John from verse 32. to the end where Christ speaks more at large of this matter than in any other place And indeed this Evangelist and beloved Disciple who lay in the Bosom of our Lord gives us a more full account of the Spiritual Sayings and Doctrine of Christ And it 's observable that though he speaks nothing of the Ceremony used by Christ of Breaking Bread with his Disciples neither in his Evangelical Account of Christ's Life and Sufferings nor in his Epistles yet he is more large in this account of the Participation of the Body Flesh and Blood of