Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	drink_v	flesh_n	36,140	5	8.2247	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47350	A sober discourse of right to church-communion wherein is proved by Scripture, the example of the primitive times, and the practice of all that have prosessed the Christian religion, that no unbaptized person may be regularly admitted to the Lords Supper / by W. Kiffin ...	Kiffin, William, 1616-1701.	1681 (1681)	Wing K425; ESTC R10604	54,122	194

that solemn Prohibition of it 2 Thess 3.6 And whereas it is said That Baptism was never Ordained of God to be a Wall of Division between the holy and the holy the holy that are and the holy that are not so Baptized with Water as we c. It is Answered 1. The Phrase Wall of Division is ambiguous If it be meant of a total Exclusion of other Christians from our Love Charity and Christian-Communion as far as we agree we do not look upon Baptism to be such a Wall of Division neither do we so practice it 2. If it be meant of an Excluding from immediate Church-fellowship although we meet not with this Phrase viz. Wall of Division in those very words yet we find what is equivalent in 2 Thess 3.6 and several other Texts and it is remarkable that the Word Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex a priv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinatus vel ex ordine out of Order disorderly is a metaphor borrowed from the Custom of War wherein every Souldier hath his Station assigned him from which when he swerves he becomes disorderly which the Apostle Elegantly uses to denote That every Christian is a Souldier that 's Listed under the Banner of Christ and must keep his exact Station appointed him without the least inclining to the right or left hand backward or forward without the Word of Command Beza upon the place tells us that Livius was wont to use this word of Soldiers that kept not their Station And Stephanus calls those Souldiers by this Name who are disorderly From this Emphasis of the word we may gather That if Military Commanders expect a punctual and regular Obedience from their Soldiers and severely punish such as break their Array or quit their Stations The Lord who is a Jealous God with respect to his Worship and positive Institutions will call any that presume to break the Order he has prescribed to a severe account as hath been and shall be further demonstrated 3. This Assertion reaches any other Gospel-Ordinance as well as Baptism For if it should be said That the Supper was never Ordained of God to be a Wall of Division between the Holy and the Holy that do not so receive it as we it will as rationally follow with respect to this as well as Baptism that we should not exclude a person that doubts it or positively asserts it to be needless from our Communion which may be likewise said of any Church-Ordinance whatsoever and consequently the Rule of Communion must not be what we find written but the Sanctity of the Party whether pretended or real that proposes himself as a Member For I would ask those that pretend tenderness and for that cause admit Persons to the Lords Supper that are Unbaptized that if any person should desire to joyn to a Church and yet declares he wants Light to practice the Ordinance of the Supper but in other things would be of their Communion whether they would admit him upon those terms he wanting Light in that Ordinance of Christ wherein the Communion of the Church doth chiefly consist If they would admit him they open so wide a gap that any Ordinance upon the like pretence may be dispenced with and two or three yea all as well as one may be Cashier'd and Church-Order may be quite turned to an Anarchy If they would not admit a person upon the said terms then 't is necessary to produce some Divine Law that makes the Supper more Essential than Baptism or else the practice can never be justified But that no such Authority can be shewn is undenyable for that Divine Law that Ordained the Supper did also Establish Baptism If it be said Matt. 26.26 Luk. 22.19 1 Cor. 11. 24. Take eate this is my Body This do in Remembrance of me c. It is also said Matt. 28.19 Go teach all Nations Baptizing them in the Name of the Father and of the Son and holy Ghost Act. 2.38 Repent be Baptized every one of you for the Remission of Sins c. Act. 22.16 Arise and be Baptized wash away thy Sins c. Do the former Scriptures Institute the Supper and Command its constant Observation The latter do as well Institute Baptism and Command its constant Observation the very same Sanction the same Spirit with equal Authority Establishes both giving Baptism precedency in order of time as being the Sacrament of the Spiritual Birth and the other of Spiritual Nourishment and Growth and surely there is as much need of being New Born as being Spiritually fed that being of absolute necessity with respect to priority in order to this Did Christ himself Celebrate this Supper as before Why the same Lord Jesus before he entred upon his Publick Ministry was Baptized Matt. 3.16,17 And Jesus when he was Baptized went up straight-way out of the Water and lo the Heavens were opened to him and he saw the Spirit of God descending like a Dove and lighting upon him saying This is my beloved Son in whom I am well pleased Here the whole Trinity appears the Father by a Voice the Son in his Body and the Holy Ghost like a Dove All Three make the Triumph and Ratifie the Affair never was any Ordinance graced with such a Presence nor made Authentick by a more Illustrious Example Does the Supper shew forth the Lords Death till he come 1 Cor 11.26 So Baptism is a lively symbol of the Death Burial and Resurrection of Christ Rom. 6.4 Col. 2.12 Does Examination go before the Supper 1 Cor. 11.28 So Faith and Repentance the two great Gospel Graces with Confession of sins are necessary Antecedents to Baptism Act. 2.38 Act. 8.37 and all these are altogether as necessary before the Supper Is it said John 6.54 Whoso eateth my flesh and drinketh my blood hath eternal life c. So it is said Mark 16.16 He that believeth and is baptized shall be saved c. 1 Pet. 3.21 The like figure whereunto even Baptism doth also now save us not the putting away the filth of the flesh but the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stipulatio stipulation or answer of a good Conscience toward God by the Resurrection of Jesus Christ As the Supper is a Spiritual participation of the Body and Blood of Christ by Faith and so not meerly by the work done is a means of Salvation so Baptism Signs and Seals our Salvation to us which lies in Justification and discharge of sin c. By this brief Parallel we may see that Baptism is not only ordained and ratified by the great Law-giver as well as the Supper but that it is dignified with as Spiritual Encomiums as any Gospel Ordinance can be and if the advantage inclines to either of them it is evident that the New Testament more frequently mentions the Command and Practice of Baptism than of the Supper for besides the Great Commission Matth. 28.19 Mark 16.15,16

c. you have frequent Precepts and Examples of it Act. 2.38 Act. 8.38 Act. 9.18 Act. 10.48 Act. 16.15,33 Act. 18.8 c. Neither do we find any one Ordinance of the New Testament so made use of by the Apostle to incite Christians to dye to sin and live to God as this Ordinance of Baptism being that which is signified thereby is called a Burial with Christ Rom. 6.4 A putting on of Christ Gal. 3.27 The signification of the washing away of our sins by the blood of Christ Act. 22.16 That having an interest in Christ and being buryed with him We may walk in newness of life c. Whereas besides the Institution of the Lords Supper by Jesus Christ instanced by the several Evangelists that Ordinance is but four times mentioned viz. Act. 2.42 Act. 20.7 1 Cor. 10.16 and 11.23 By all which it appears that the Ordinance of Baptism as it has the Precedency in point of Order so it is more frequently mentioned and more earnestly inculcated than the other therefore the Obligation to preserve it as Delivered by Christ and his Apostles is indispensable 4. In regard it is granted by such as hold the opinion here argued against that Baptism and the Supper c. are positive Institutions It will unavoidably follow tha● all the Force and Authority they have upon the Conscience in point of Practice is to be derived from the plain express Law and Word of God which made them Ordinances from whence only we are to seek both a Warrant for and the Method and manner of Practising them The Direction given to Moses was See that thou make ALL things according to the PATTERN shewed thee in the Mount Heb. 8.5 Exod. 25.9 to 40. And no less exact are Christians to be in the Administration of Gospel Ordinances since to deviate from the express Rule is branded with the odious Title of Will-Worship and humane Tradition All Sound and Orthodox Writers with one mind agree and meer Reason teaches it that where a Rule and express Law is prescribed to men that very Prescription is an express prohibition of the contrary Act. 2.38 to 42. Here we have the Order of Gospel Administration not only Commanded but Practised First they Preached and such as were Converted were Baptized such as were Baptized walkt in Church-Fellowship c. Breaking of Bread and Prayers which being so express what necessity is there to be wise above what is written and to clamour for Precept or Example to prove that Baptism is a bar to Communion since we read every where where Gospel order is set down that all such as were received were first Baptized and not one instance in the whole Bible that any were received without it Nor is it rational to think that any were admitted to Church-Fellowship any other way unless we will say that these positive Precepts were calculated for some only and not for all Christians which is not only absurd but against the very Letter of the Scripture Matth. 28.19 Teach all Nations Baptizing them that is every individual that gladly receives the Word in every Nation Take Eat c. Drink ye all of it Matth. 26.26 c. That is every individual Member of the Church Which Interpretation must needs stand until the Maintainers of this new Opinion can assign to what sort of Christians these Divine Precepts are obligatory and to what sort they are not a thing impossible to be made out Which I shall shut up in the words of Mr. Coxe in his late Discourse of the Covenants page 131. In matters of Positive Right saith he we can have no warrant for our practice but from a Positive Precept for things of this kind fall not within the compass of Common Light or general Principles of Natural Religion but have their Original from a particular distinct and independent Will of the Law-giver And therefore Inferences built upon General Notions may soon lead us into mistakes about them if upon such inferences we Form a Rule to our selves of larger extent than the express words of the Institution do warrant Which as it is a sound and excellent Truth quite overthrows this practice of admitting Unbaptized persons to the Communion of the Lords Supper there being no positive Precept to warrant it Quere how consistent c. and therefore is queried how this their Opinion can be consistent or reconciled with these expressions To conclude The ends and uses of Baptism being 1. To represent to the Eye and Understanding by a visible sign or figure what hath been Preacht to the Ear and Heart 2. To witness Repentance Matth. 3.6,11 Act. 2.38 Mark 1.4 3. To evidence Regeneration called in allusion to it the washing of Regeneration Tit. 3.5 A being born of the Water and the Spirit John 3.5 4. A Symbol of our dying unto sin and living again to Christian newness of life Rom. 6.4 Col. 2.12 c. It is therefore an Ordinance of very great significancy and such as go about to lay it aside as this Opinion in its tendency and Consequence must needs do deserve no thanks from the Churches of Christ who have experienced much of the Lords presence in its Regular and Orderly Administration CHAP. III. Shews that this Practice of admitting Unbaptized Persons to the Lords Supper is against Scripture TO Demonstrate this Truth we shall add some further enforcements from that Text before-mentioned viz. 1 Cor. 11.2 Now I praise you Brethren that ye remember me in all things and keep the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriack Mandatum a Command Institutum an Ordinance Rivet Praecepta mea tenetis and keep my Precepts Montanus Ordinances as I delivered them unto you The Apostle having in the foregoing Chapter verse 14. exhorted them to fly from Idolatry shewing the great danger of mixture in the Worship of God in verse 22. brings them to consider the danger Do we provoke the Lord to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad iram vel ad aemulandi studium provoco To provoke to wrath or jealousie jealousie Are we stronger than he And ver 23. to prevent all mistakes sheweth that in things of an indifferent Nature there might be a lawful use of them provided therein all occasion of offence were avoided And elsewhere viz. Rom. 14. he Treats largely of the duty of Saints to bear one with another and not to with draw their Love and Affections from each other where the matter of difference lay only in such things as in themselves had no relation to the Worship of God In the beginning of this Chapter he exhorts them to be followers of him as he was of Christ by which he informs them that no mans Practise or Example ought to be any further followed than they follow Christ In the Text he commends them for their care in keeping the Ordinances of Christ pure both with respect to matter and form as appears by the Phrase as they were delivered unto you from whence we