Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	righteousness_n	sin_n	4,158	5	4.8648	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26752	A discourse on my Lord Arch-Bishop of Canterbury's and my Lord Bishop of London's letters to the clergy touching catechising, and the sacrament of the Supper with what is required of churchwardens and ministers in reference to obstinate recusants : also a defence of excommunication, as used by the Church of England against such : preached March the 9th and 16th in the parish church of St. Swithins / by William Basset ...	Basset, William, 1644-1695.	1684 (1684)	Wing B1052; ESTC R9117	26,279	41

c. which seems a confining 'em to those very words as well as to that matter Indeed those Men must think very highly of themselves that look upon that Prayer which was composed by Christ himself and given to the Twelve whom he had chosen and was training up for the Discipleing all Nations to be fit only for Children if for any but to stand much below their own improvements We do not read that ever our Saviour made use of any other Prayer himself unless some short Ejaculation or particular Petition suited to a present exigence as when in his Agony and bloody Sweat If it be possible let this cup pass from me And though there may be many Reasons given why Publick Service ought to be much longer yet our Church uses this very form in every distinct Part of her Service Here then Youth is taught a Prayer short plain comprehensive and suited to the Divine Will being given us by the Son of God and Captain of our Salvation who best knew how and what we ought to pray for a Prayer suited to all Persons Times and Places and therefore given for the use of all Posterities which none but gifted Men and Pharisaical Spirits who love much babling ever yet despised And this our Catechism doth explain in a few words and to the Capacities of every Learner in the Answer to this Question What desirest thou of God in this Prayer 5. We have the Explication of the Nature of a Sacrament that it is an outward and visible sign of an inward and Spiritual Grace given to us c. Whence it descends to the two Sacraments severally And tells you that the outward and Visible sign or form in Baptism is Water wherein the Person is baptiz'd in the Name of the Father and of the Son and of the Holy Ghost and that the inward and Spiritual grace is a death unto Sin and a new birth unto Righteousness c. Hence it descends to the Sacrament of the Supper and tells you that the outward part or sign is Bread and Wine c. And that the inward part or thing signified is the Body and Blood of Christ which are verily and indeed taken and received by the faithful in the Lord's Supper By which the Child is led from the conceits both of Transubstantiation and Consubstantiation at once For 1. It tells you that in the Sacrament and therefore after Consecration or Blessing for till then it is not a Sacrament there are two distinct Parts viz. the sign which is Bread and Wine and the thing signified which is the Body and Blood of Christ therefore the one is not changed into the other but remain distinct still because the sign and thing signified while such cannot be the same 2. It saith that this Body and Blood of Christ is taken and received by the faithful which is spoke exclusively of all others but if the Bread and Wine was really changed into the Body and Blood of Christ or if they did consist together and remain in and under the outward Elements although still distinct yet this Body and Blood of Christ would then be verily and indeed taken and received by every Communicant and not by the faithful only Ergo according to our Catechism there is neither Transubstantiation nor Consubstantiation in this Sacrament And in the last Answer you have a full and most excellent account of what is required of a worthy Communicant and that is to examine themselves whether they repent them truly of their former Sins stedfastly purposing to lead a new life have a lively faith in God's Mercy through Christ with a thankful remembrance of his Death and be in Charity with all men Here then are Homer's Iliads in a Nutshel a little Body and System of Divinity that comprises the Substance of mighty Volumes Here the deepest Points and most mysterious parts of our Faith are by easie and familiar Expressions brought down to puerile Capacities Whereas the Assemblies Catechism is longer and runs upon second Notions which do themselves suppose some preceding Knowledges and therefore Children need an Explication of 'em and is burthened with numerous Quotations which are apt to confound and tire a young beginner This then ought to be prefer'd for its own sake and excellency which lyes both in the Matter it contains and it 's suitableness and sufficiency to it's end if it had not been injoyn'd by any Ordinance of Man But since it is so we have a double Obligation first from it self and then from the Authority that Commands it Therefore if we refuse we sin against both at once and in one Act we are doubly guilty And certainly Men have the less reason to do so because this very injunction doth yet leave room for every one to teach another at home 2. It is required of you that you receive the Sacrament of the Lord's Supper The Persons under obligation are all above Sixteen and both the Canon and Rubrick say that they shall receive at least three times in the year whereof Easter shall be one There are several Statutes that oblige the Subject to this Duty which Laws the People have made themselves in and by their Representatives therefore they can no more complain of the thing than they can that they have had Parliaments or at least such that have brought 'em under this Obligation Nor is this founded merely on Humane Laws but on a Divine Institution and Command of Heaven it being the last Precept our Saviour gave his Disciples before he was made an offering for Sin Do this in remembrance of me Therefore the observance of it must be a means to Salvation else he lays a needless burthen upon us and if Nature doth nothing in vain we cannot imagine that the God of Nature should give us Laws to no purpose If men may be safe under the customary neglect of this Sacrament why not of the other And if of these why not of any other Rules and Precepts of the Gospel since they all come with a Divine Authority impress'd upon ' em They are his Laws one as well as another But some may plead from the Nature of the things themselves that the Matter of some Commands is intrinsecally good and necessary and therefore was a Duty even antecedent to a Divine Precept but this is a pure Positive that hath no goodness in it self and therefore had not been a Duty unless injoyn'd and consequently though they are all Commanded yet they are not all alike obliging because the one hath a double Obligation viz. both from it's own Nature and Precept too the other from Precept only We answer that some will not allow the two Sacraments to be purely Positive but that they are founded partly on Nature and Reason But suppose 'em such and I cannot see the advantage they can make of it For pure Positives under the Law such as was Circumcision were as severely punished as Transgressions in things morally Good and Evil. For

only taught by St. Peter and St. Paul under Nero the Monster of Mankind but was sealed by their Blood under the same Emperor To this did the Fathers and Primitive Churches all agree whose steps the Church of England follows both in Doctrine and Practice This is so great and evident a part of Christian Religion that it was as Catholick as the Church it self till first Popery and from thence Presbytery began to appear and disturb the World This is imply'd in the very Nature and Reason of Society which is an Union or imbodying of particulars for mutual preservation For this very Union is it self a tacit and mutual Compact to be governed by the Laws and Rules of that Society The making and execution of which must be intrusted into a few hands and in case any thing shall be ordain'd or imposed that is unlawful in it self or destructive of the first ends of Society there is no Remedy but either Patience or a quiet remove into some other Society where those Evils cannot reach 'em even as the Members of a Family as Children Servants or others must conform to the Rules of that Family or remove Whence the same word Honor doth import the Duties we owe both to Civil Magistrates and Natural Parents Thus our Saviour ordered the Disciples that when they were Persecuted in one City they should fly to another and not look there to complain of Grievances to make Parties and Plots upon the Government indeavoring to secure the best things viz. Religion and Property by the worst Methods viz. Rebellion and Blood Nor is there any other Doctrine that gives either Magistrates or People any security of their Religion Estates or Lives For leave but any hole for refusals resistance or self-defence as some call it to creep in at and you give but an opportunity to every State-Mountebank and Knavish Politician to put tricks upon the People in perswading 'em to a necessity of slighting or resisting the Laws either for the removal or prevention of those Evils which are supposed to licence such refusals or resistance By which means all Government would be set upon hinges and Men would quickly do only what they have a mind to do and a Society would be more dangerous than many wild and ungoverned Parts of the World Inquire of this and the Nations about us Examine the Times that are past and you will find that this Doctrine of resistance hath made more Differences Wars and Bloodshed than all the Controversies among Princes in the like space of time have done What Calamities and Devaslations may we then imagine there would have been and would yet be had Men liberty upon any account whatever to slight and resist the Government Therefore the God of Peace Unity and Order hath given us such Rules and Precepts of Universal Obedience that there is no room left for any reasonable Plea to the contrary We must therefore submit either Actively or Passively 1. Actively by doing the thing commanded where it is not contrary to any Law or Ordinance of God For God bids us submit to every Ordinance without exception and therefore to every thing which himself hath not forbidden And if any Plead a Prohibition it must not be from illogical Inferences sound of Words and misapplication of Phrases but from a Rule as plain and satisfactory as the Command And if this be produced yet it can licence 2. Only to a Passive Submission in suffering the Penalty of Non-obedience Now we have here a Precept directed to us from my Lord Arch-Bishop of Canterbury as one of our Parishes is under this Jurisdiction and another from my Lord Bishop of London as the other Parish is a Member of his Lordship's Diocess Which Orders even this very Text doth oblige us to observe and do unless you can find any Evil in the things commanded in which case you are quietly to submit to those Penalties with which the Law shall punish your Refusals or Neglects For your Information and Satisfactions in so important concerns I shall observe in these Letters these three things 1. What is required of you 2. What of the Churchwardens and 3. What of me It is required of you 1. That you frequent the Prayers of the Church 2. That you send your Children and Servants to be Catechized And 3. That you receive the Sacrament of the Supper The First of these I intend to discourse on another Subject And therefore begin 1. With Catechising where we have 1. The thing in Command which is Catechising 2. The Parties who Children and Servants and 3. The Persons that must Prepare and send 'em and they are Parents Masters and Mistresses 1. It is required that we Catechise A thing as some think founded on that of St. Paul to Tim. 2 Ep. 1. 13. Hold fast the form of sound words which thou hast heard of me Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Exemplar some have taken to be a System or short Catechetical Discourse on the fundamental Points of Religion However it is certain it was a thing very early and Universally Practised in the Christian Church And Origen with other Learned Men condescended to this work There was an Order of Professors called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Catechumens who were the Persons that learned these Catechises Indeed we sometimes find in the Fathers and Church-Historians that these Catecumens are described to be Christians by Prafession but not yet Baptiz'd Which sort were either Children of Heathen who were not received into the Church by Baptism till instructed in the Christian Religion which is the Practice of our Church in the case of Jews Mahometans c. and is agreeable to our Saviour's rule Mat. 28. 19. that all Nations being then Gentile must be taught or discipled before Baptism Or else the Children of those Christians who were newly converted themselves and defer'd Baptism till Easter or Whitsontide which in some times and places were the stated Seasons of Baptism Or of such who delayed it till the time of Death as many did out of a conceit that Sins after Baptism are unpardonable But the Children even of Christians whether Baptized or not were obliged to this exercise And the Sons of Constantine the Emperor were put out to Masters and Tutors to be train'd up in the Principles of Christian Religion Whence it appears 2. That the Persons to be Catechifed were Neophytes or young Professors which among us are Children or younger Servants as my Lord of Canterbury expresses it or Children and Apprentices as my Lord of London words it Or Persons whose Age and Condition may suppose 'em little acquainted with the Doctrine of the Gospel and the less they are so still the more need of this instruction Chtechism is in order to Baptism in the Children of Infidels who are yet unbaptiz'd but it is in order to Confirmation and the Sacrament of the Supper in the Children of Christians who are baptiz'd already therefore quoere whether not only those