Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	bread_n	cup_n	4,095	5	9.9348	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64622	A body of divinitie, or, The summe and substance of Christian religion catechistically propounded, and explained, by way of question and answer : methodically and familiarly handled / composed long since by James Vsher B. of Armagh, and at the earnest desires of divers godly Christians now printed and published ; whereunto is adjoyned a tract, intituled Immanvel, or, The mystery of the incarnation of the Son of God heretofore writen [sic] and published by the same authour.; Body of divinity	Ussher, James, 1581-1656.; Downame, John, d. 1652.	1645 (1645)	Wing U151; ESTC R19025	516,207	504

Church to meet in the day for feare of persecution Wherefore herein the laudable custome of the Church of administring it in the Morning when our wits and capacities are best is to be followed In which respect also there is some difference between this Sacrament and the Sacrament of Baptisme which may without any inconvenience be administred in the afternoone What is the fittest day for the Administration of this Sacrament The Lords day is the fitttest day for the administration of the Sacrament For although our Saviour Christ did administer it on another day for the reasons before declared yet he did not bid us so to doe But the Apostles example and religious practise herein is to be followed which did celebrate the Supper of the Lord on the Lords day So much of the time Now for the nature of this Sacrament how may it be knowne First by the matter and secondly by the forme of it What is the matter of the Supper of the Lord Partly outward as the elements of bread and wine partly inward as the body and bloud of Christ. For as many graines make but one loafe and many grapes but one cup of wine so I beleeve that those outward elements signifie Christ and him crucified with all the benefits of his death and passion even whole Christ with all the fruits of his mediation Mat. 26. 26 27. 1 Cor. 11. 24 25. Wherefore did the Lord make choice of Bread and Wine for the outward Elements of this Sacrament Because meaning to set forth our spirituall nourishment by them they are of all the meanes of our corporall nourishment the chiefest Psal. 104. Why did he not content himselfe with one of these only He tooke both that he might hereby shew how plentifull and assured redemption we have in Christ whom these doe represent Wherefore it is no marvell that the Papists in the prohibiting of the cup doe answerably teach our salvation to be neither wholly in Christ nor assuredly What Argument doe you observe in the institution of the Sacrament against this Robbery The foreseeing Spirit of Christ knowing the sacriledge that Popery would bring in for the robbing of the people of the use of the Cup hath prepared a preservative against it speaking here more fully of the cup which he did not of the bread Drinke ye all of this Mat. 26. 27. What Bread used our Saviour Christ Ordinary bread such as was used at the common Table at that time it was indeed unleavened bread but it was so because no other was then lawfull at the feast of the Passeover Are not the Bread and VVine changed into the body and bloud of Christ in the Sacrament No they are not changed in nature but in use 1 Cor. 10. 16. For the words of eating and drinking doe properly belong to the outward elements of bread and wine and by a borrowed speech doe improperly belong to the body and bloud of Christ to note unto us the communion we have with our Saviour Christ of whom we are as verily partakers by a lively faith as of the bread and wine by eating and drinking them And thus we say that these elements are changed in use because being seperated from a common use they are consecrate to signe and seale to us our spirituall nourishment and growth by the body and bloud of Christ Iesus Luke 22. 19. 1 Cor. 10 3 4. For as the Sacrament of Baptisme doth seale to us a spirituall regeneration so the Lords Supper a spirituall feeding and even as well the body and bloud of Christ is in Baptisme given us for cloathing as they are given in the Lords Supper for nourishment Therefore the bread and wine are not the true body and bloud of Christ but the signes and tokens of them as in Baptisme the water was onely a signe of Christs bloud not the bloud What further reason have you to overthrow the carnall presence of Christ in the Sacrament 1. If the bread were turned into Christ then there should bee two Christs one that giveth another that is given for our Saviour Christ gave the bread c. 2. If the bread be the very body of Christ there should then bee no signe of the thing signified and so no Sacrament Rom. 4. 11. Where their miserable shift that the whitenesse is the seale and signe is not worthy the answer 3. The wicked receiver might then eate and drinke Christs body and bloud as well as any true beleever Iohn 13. 2. 30. 4. The Minister cannot give the inward grace but the outward Element in the administration of the Sacrament Luke 3. 16. What reason was there to move our Saviour Christ to use such a borrowed speech in this so great a mysterie Because it is ordinary and usuall in the Scripture to give the name of the thing signed and signified to the signe as it is called the tree of life which was but a signe of life Gen. 2. 9. So in the Sacraments of the old Testament Circumcision is called the Covenant Gen. 17 10. that is the token of Covenant verse 11. Or the Lambe or Kid the Passeover whereof it was a signe onely Exo. 12. The selfe same manner of speech is also used in the new Testament of Baptisme called the new Birth taking away of sinnes whereof it is onely a seale So that unlesse the Lord would in this Sacrament have departed from the wisdome of the Spirit of God accustomably received he must needs here also tread in the same steps of a borrowed and figurative speech Howbeit it may seem that to have used a more proper speech would have been more meet for him being neare unto his death and more convenient for their understanding He did after his last Supper use as figurative speeches as this in the 14 15 16. of John and that without all danger of darknesse of speech there being often times more light in a borrowed then in a proper speech And a Trope of force must be yeelded when he saith that the cup is the new Testament It maketh further for the corporall presence that our Saviour Christ saith in his supper that his body was then broken and not that it should be broken after That is also usuall to the Scripture for further certainty to speak of things to come as of them that are present But there is nothing impossible unto God 1. The question is here not of the power but of the will of God what he will have done 2. God cannot doe those things in doing whereof he should contradict himselfe and therefore the Scripture feareth not without dis-honour to God to say that he cannot lye nor cannot deny himselfe Tit. 1. 2. 2 Tim. 2. 13. Why is the cup called the cup of the New Testament Because it is a seale of the promise of God touching our salvation in Christ which being in old time under the Law shadowed by the shedding of bloud of beasts is now after a new manner accomplished in

jurisdiction and authority Mat. 20. 19. Joh. 18. 31 32. as likewise to teach us that he appeared willingly and of his own accord before a mortall Judge of whom he was pronounced innocent and yet by the same he was condemned What comfort have you hereof That my Saviour thus suffering not any whit for his own sins but wholly for mine and for other mens sins before an earthly Judge I shall be discharged before the heavenly Judgement seat What did he chiefly suffer under Pontius Pilate He was apprehended accused arraigned mocked scourged condemned and crucified Mat. 26. 27. and 28. chapters What learn you here That he that knew no sin was made sin for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. 1 Pet. 2. 24. Did Christ suffer these things willingly as he suffered them innocently Yes he laid down his life meekly as the sheep doth his fleece before the shearer being obedient even unto the death Luc. 23. 41. 1 Pet. 2. 22. Esa. 53. 7. Phil. 2. 8. Heb. 5. 8. Vnto what death was he so obedient Even unto the most reproachfull painfull and dreadfull death the death of the Crosse Mat. 27. 30. 38. Phil. 2. 8. Why was Christ put unto this death of the Crosse Because it was not a common death but such a death as was accursed both of God and man that so he being made a curse for us he might redeem us from a curse due unto us Deut. 21. 23. Gal. 3. 13. What comfort have you by this I am comforted in this because I am delivered from the curse which I have deserved by the breach of the law and shall obtain the blessing due unto him for keeping of the same Why was it requisite that our Saviours soul should be separated from his body Because we were all dead that so he might be the death of death for us 2 Cor. 5. 14 15. Heb. 2. 14. 1 Cor. 15. 54 55. for by sin death came into the world and therefore the Justice of God could not have been satisfied for our sins unlesse death had been joyned with his sufferings How could the death and sufferings of Christ which were but for a short time be a full satisfaction for us which have deserved eternall death Although they were not everlasting yet in regard of the worthinesse of the person who suffered them they were equivalent to everlasting torments forasmuch as not a bare man nor an Angel did suffer them but the eternall Son of God though not in his Godhead but in our nature which he assumed his person Majesty Deity Goodnesse Justice Righteousnesse being every way infinite and eternall made that which he suffered of no lesse force and value then eternall torments upon others yea even upon all the world besides For even as the death of a Prince being but a man and a sinfull man is of more reckoning then the death of an Army of other men because he is the Prince much more shall the death and sufferings of the Son of God the Prince of all Princes not finite but every way infinite and without sin much more I say shall that be of more reckoning with his Father then the sufferings of all the world and the time of his sufferings of more value for the worthinesse of his person then if all the men in the world had suffered for ever and ever What use are we to make of Christs death and passion 1. The consideration hereof may bring us to a sound perswasion and feeling of our sins because they have deserved so grievous a punishment as either the death of the Son of God or hell fire 2. Hereby we reap unspeakable comfort forasmuch as by his stripes we are healed by his bloud washed by his sacrifice God is satisfied and by his death we are saved and redeemed 1 Pet. 2. 24. Rev. 1. 5. Heb. 10. 10. 12. Rom. 5. 8 9 10. 3. We learn from hence to die to our sins and to live henceforth unto him that hath dyed for us Rom. 6. 2. 6. 2 Cor. 5. 15. What befell our Saviour after his soule was separated from his body He was buried Act. 13. 29 30. and went to Hades or as we commonly speak descended into hell Act. 2. 31. Why was it needfull that Christ should be buried 1. To assure us more fully that he was truly dead Mat. 27. 59 60. 94 65 66. Act. 2. 29. 2. That even in the grave the very fortresse of death he might loose the sorrows and bands of death Act. 2. 14. 1 Cor. 15. 55. What is meant by his descending into Hell Not that he went to the place of the damned but that he went absolutely unto the estate of the dead Rom. 10. 7. Eph. 4. 9. What doe you call the estate of the dead That departing this life he went in his soul into heaven Luc. 23. 43. and was in his body under the very power and dominion of death for a season Acts 2. 24. Heb. 2. 14. Rom. 6. 9. What comfort have you by Christs death buriall and lying under the power of death 1. I am comforted because my sinnes are fully discharged in his death and so buried that they shall never come into remembrance 2. My comfort is the more because by the vertue of his death and buriall sin shall be killed in me and buried so that henceforth it shall have no power to reign over me 3. I need not to fear death seeing that sin which is the sting of death is taken away by the death of Christ and that now death is made unto me an entrance into his life Hitherto of his sufferings what is the other part of his satisfaction His perfect righteousnesse whereby he did that which we were not able to doe and absolutely fulfilled the whole law of God for us Ps. 40. 7 8. Rom. 3. 19. 5. 19. Why was it necessary that Christ should as well fulfill the Law as suffer for us Because as by his sufferings he took away our unrighteousnesse and freed us from the punishment due to us for our sins so by performing for us absolute obedience to the whole law of God he hath merited our righteousnesse making us just and holy in the sight of God and purchased eternall happinesse for us in the life to come 2 Cor. 5. 21. Gal. 4. 4 5. 1 Cor. 1. 30. Rom. 8. 3 4. For as we are made unrighteous by Adams sinne so are we made fully and wholly righteous being justified by a man that is God How manifold is the righteousnesse of our Saviour Two-fold Originall Actuall VVhat is his originall righteousnesse The perfect integrity and purenesse of his humane nature which in himselfe was without all guile and the least staine of corruption Heb. 7. 26. Being very man how could he be without sin The course of naturall corruption was prevented because he was not begotten after the ordinary course by man but was conceived in the

the bloud of Christ himselfe Thus much of the matter of this Sacrament wherein consisteth the forme thereof Partly in the outward actions both of the Minister and of the receiver partly in the inward and spirituall things signified thereby these outward actions being a second seale set by the Lords owne hand unto his covenant What be the Sacramentall actions of the Minister in the Lords Supper Foure First to take the bread and wine into his hand and to separate it from ordinarie bread and wine What doth this signifie That God in his eternall decree hath separated Christ from all other men to be our Mediator and that he was set apart to that office and separated from sinners Exod. 12. 5. Heb. 7. 26. What is the second To blesse and consecrate the bread and wine by the Word and Prayer What doth that signifie That God in his due time sent Christ into the world and sanctified him furnishing him with all gifts needfull for a Mediator How are the Bread and Wine to be blessed and consecrated By doing that which at the first institution Christ did What is that 1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles which received it by teaching the truth of that which these outward signes did signifie 2. He thanked his heavenly Father for that he had so loved the world that he gave him which was his only Son to die for it through the breaking of his most holy Body and the shedding his most precious bloud Also he gave him thanks for that he had ordained these outward elements to seale our spirituall nourishment in Christ. 3. By a trope of the chiefe part of Prayer which is Thanksgiving for the whole the Evangelist giveth to understand that our Saviour Christ sued to God his heavenly Father that his death in it selfe sufficient to save might by the working of his holy Spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy Spirit be effectuall to the purposes they were ordained unto How shall it be knowne that he gave thanks and prayed for these things seeing there is no mention of these things in the Evangelists 1. The very matter it selfe that is handled doth guide us to the knowledge of these things 2. The like manner of speech in other places of Scripture where there being no mention what words he used yet must needs be granted that he gave thanks and prayed proportionably to the prayer and thanks here used For taking the Barley loaves and Fishes and giving thanks what can be understood but that he giving thanks to God that had given those creatures for their bodily nourishment prayed that he would blesse them and make them effectuall to that purpose and end Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawfull to eat and drinke the common meat and drinke without such prayer and thanksgiving so is it not lawfull to communicate these elements without thanksgiving and prayer So much for the second Action which the Minister indeed performeth with the Communicants but yet as chiefe in the action What is the third To breake the Bread and poure out the Wine What doth it signifie The passion and sufferings of Christ with all the torments he endured for our sins both in body and soule his blessed body being bruised and crucified his precious bloud shed trickling and streaming downe from him to all parts of the ground and his righteous soule powred out unto death Isa. 53. 5. 10. 12. Heb. 9. 14. That Christ himselfe of his owne accord offered his body to be broken and his bloud to be shed upon the Crosse And that as the Bread nourisheth not if it remaine whole and unbroken so there is no life for us in Christ but in as much as he died What is the fourth To give and distribute the Bread and VVine to the Receiver What doth that signifie That God giveth Christ and Christ himselfe to us That Christ Iesus with all his merits is offered to all sorts of Receivers and that God hath given him to the faithfull Receivers to feed their soules unto eternall life John 3. 14 15. 6. 50 51. What be the Sacramentall Actions of the Receivers They be two First to take the bread and wine offered by the Minister What doth that signifie The receiving of Christ into our soules with all his benefits by faith That they and only they have benefit by Christ crucified which thus apply Christ to themselves by a true and lively faith John 1. 12. What is the second To eat the bread and drinke the wine receiving them into the body and digesting them 1 Cor. 11. 26. VVhat doth that signifie Our uniting to Christ and enjoying of him that we must with delight apply Christ and his merits to all the necessities of our soules spiritually feeding upon him and groaning by him For the eating of the bread to strengthen our nature betokeneth the inward strengthening of our soules by grace through the merit of the breaking of Christs body for us and the drinking of the wine to cherish our bodies betokens that the bloud of Christ shed upon the Crosse and as it were drunke by faith cherisheth our soules And as God doth blesse these outward elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish him and preserve both body and soule unto eternall life John 6. 50 51. 1 Cor. 10. 3. 11. 16 17. Is Christs body and bloud together with the outward elements received of all Communicants No for howsoever they be offered by God to all Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ and these with the bread and wine doe spiritually receive Christ with all his saving graces As for the wicked and those that come without faith they receive onely the outward elements 1 Cor. 11. 27. and withall judgement and condemnation to themselves verse 29. So much for the matter and forme Shew now the speciall ends and uses for which the Lords Supper was ordained 1. To call to minde and renew the memory and vertue of Christs death 1 Cor. 11. 24. 2. To encrease our faith begotten by the Word preached and to confirme unto us our nourishment onely thereby by the means of Christs death 3. To encrease our love 4. To encrease our joy in the holy Ghost our peace of conscience our hope of eternall life and all other graces of God in us 5. To stirre us up with greater boldnesse to professe Christ then heretofore we had done 6. To quicken our hearts to all holy duties 7. To shew our thankfulnesse to God for his mercie bestowed upon us in Christ. 8. To make a difference betwixt our selves and the enemies of Christ. 9. To knit us more neere in good will one to

and night And thus for our main and principall debt of Obedience hath our Mediatour given satisfaction unto the Justice of his Father with good measure pressed down shaken together and running over But beside this we were lyable unto another debt which wee have incurred by our default and drawne upon our selves by way of forfeiture and nomine poenae For as Obedience is a due debt and Gods servants in regard thereof are truly debters so likewise is sinne a debt and sinners debters in regard of the penalty due for the default And as the payment of the debt which commeth nomine poenae dischargeth not the tenant afterwards from paying his yearly rent which of it self would have been due although no default had been committed so the due payment of the yearly rent after the default hath been made is no sufficient satisfaction for the penalty already incurred Therefore our surety who standeth chargeable with all our debts as he maketh payment for the one by his Active so must he make amends for the other by his Passive obedience he must first suffer and then enter into his glory For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the Captain of their salvation perfect that is a perfect accomplisher of the worke which he had undertaken through sufferings The Godhead is of that infinite perfection that it cannot possibly be subject to any passion He therefore that had no other nature but the Godhead could not pay such a debt as this the discharge whereof consisted in suffering and dying It was also fit that Gods justice should have been satisfied in that nature which had transgressed and that the same nature should suffer the punishment that had committed the offence Forasmuch then as the children were partakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage Such and so great was the love of God the Father toward us he spared not his own Sonne but delivered him up for us all and so transcendent was the love of the Son of God toward the sons of men that he desired not to be spared but rather then they should lie under the power of death was of himself most willing to suffer death for them which seeing in that infinite nature which by eternall generation hee received from his Father he could not doe he resolved in the appointed time to take unto himselfe a Mother and out of her substance to have a body framed unto himself wherein he might become obedient unto death even the death of the crosse for our redemption And therefore when hee commeth into the world he saith unto his Father A body hast thou fitted me Lo I come to doe thy will O God By the which will saith the Apostle wee are sanctified through the offering of the body of Jesus Christ once for all Thus we see it was necessary for the satisfaction of this debt that our Mediatour should be Man but he that had no more in him then a Man could never be able to goe through with so great a work For if there should be found a Man as righteous as Adam was at his first creation who would be content to suffer for the offence of others his suffering possibly might serve for the redemption of one soul it could be no sufficient ransome for those innumerable multitudes that were to be redeemed to God out of every kindred and tongue and people and nation Neither could any Man or Angel be able to hold out if a punishment equivalent to the endlesse sufferings of all the sinners in the world should at once bee laid upon him Yea the very powers of Christ himself upon whom the spirit of might did rest were so shaken in this sharp encounter that he who was the most accomplisht pattern of all fortitude stood sore amazed and with strong crying and tears prayed that if it were possible the houre might passe from him This man therefore being to offer one sacrifice for sins for ever to the burning of that sacrifice he must not onely bring the coals of his love as strong as death and as ardent as the fire which hath a most vehement flame but he must add thereunto those everlasting burnings also even the flames of his most glorious Deity and therefore through the eternall Spirit must he offer himself without spot unto God that hereby he might obtain for us an eternall redemption The bloud whereby the Church is purchased must bee Gods own bloud and to that end must the Lord of glory be crucified the Prince and author of life be killed he whose eternall generation no man can declare be cut off out of the land of the living and the man that is Gods own fellow be thus smitten according to that vvhich God himselfe foretold by his Prophet Awake O sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered The people of Israel we read did so value the life of David their King that they counted him to be worth tenne thousand of themselves how shall we then value of Davids Lord who is the blessed and onely Potentate the King of kings and Lord of lords It was indeed our nature that suffered but he that suffered in that nature is over all God blessed for ever and for such a Person to have suffered but one houre was more then if all other persons had suffered ten thousand millions of years But put case also that the life of any other singular man might be equivalent to all the lives of whole mankind yet the laying down of that life would not be sufficient to doe the deed unlesse he that had power to lay it down had power likewise to take it up again For to be detained always in that prison from whence there is no comming out before the payment of the uttermost farthing is to lie always under execution and to quit the plea of that full payment of the debt wherein our surety stood engaged for us And therefore the Apostle upon that ground doth rightly conclude that if Christ be not raised our faith is vaine we are yet in our sinnes and consequently that as he must be delivered to death for our offences so he must be raised again for our justification Yea our Saviour himself knowing full well what he was to undergoe for our sakes told us before-hand that the Comforter whom hee would send unto us should convince the world that is fully satisfie the consciences of the sons of men