Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bondage_n	deliver_v	fear_n	4,056	5	6.5580	4	false

Text snippets containing the quad

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

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

is present at Baptisme should consider that that being a publike action of the Congregation every particular person ought reverently to joyn in it Shal the whole Trinity be present at Baptism Mat. 3. we be gone joyn ought every one in prayer to God for the Infant joyn in praises to God for his mercy that we and our children are brought forth and brought up within the pale of his Church whereas the rest of the world are like a wildernesse and thank God for adding at the present a member to his Church joyn every one ought in meditation of the pollution of nature of the blessed means of redemption by Christ of the happy benefits that God seals up unto us in our Baptism even before we knew them of the vowes and promises which we in our child-hood made by those who were undertakers for us and finding our failings every time we are present at Baptism we should renew our own Covenant with God and labour to get new strength to close with his promises which in our Baptism he made unto us Thus if we were wise to make a right use of it we might learn as much at a Baptisme as at a Sermon 4. Parents should alwayes bear in mind the promises which their children have made to God by them and they for their children labouring to bring them up accordingly in the instruction and information of the Lord teaching them so soon as they understand the meaning of that Sacrament unfolding unto them Gods precious promises and their strict ingagements The negligence of parents herein is a cause of monstrous profanesse in many they bring children t● receive Christs badge but bring them up to the service of the Divell and God hath not so much dishonour by Heathens and Pagans as by those who have taken upon them the name of Christians Lastly Baptisme should be of continuall use thorough a Christians whole life it is administred but once but it is always lasting in the vertue and efficacy of it Baptism loseth not its strength by time in all thy feares and doubts look backe to thy Baptisme the promises of God sealed up unto thee there now lay hold on them by faith and thou shalt have the actuall comfort of thy Baptisme and feele the effect of it though thou never saw it In thy failings slips and revolts to recover thy self have recourse to thy Baptism new Baptism shall not need the Covenant and seale of God stands firme he changeth not onely renew thy repentance renew thy faith in those blessed promises of grace which were sealed up unto thee in thy Baptisme So much for Baptisme What is the Lords Supper It is the second Sacrament of the new Testament wherein God by the signes of bread and wine signifieth sensibly and exhibiteth to every faithfull receiver the body and bloud of Christ for his spirituall nourishment and growth in Christ and for so sealing unto him his continuance with increase in the body of Christ which is his Church confirmeth him in the Covenant of grace Or thus It is a Sacrament of the Gospel wherein by the outward elements of Bread and Wine sanctified and exhibited by the Minister and rightly received by the communicant assurance is given to those that are ingraffed into Christ of their continuance in him and receiving nourishment by him unto eternall life Are there divers graces offered to us in Baptisme and the Lords Supper No the Covenant solemnly ratified in Baptisme is renewed in the Lords Supper between the Lord himselfe and the receiver and the same graces offered again but to divers ends In Baptisme to the investing and entring of us into Christianity for of that entrance Baptisme is a seale In the Lords Supper to the nourishing and continuance of us in it of which growth and continuance in Christiannity it is a seale And therefore as unto the Sacrament of Baptisme so unto this of the Lords Supper the Popish faigned Sacrament of confirmation is notably injurious Wherein then doth Baptisme differ from the Lords Supper 1. In regard of the thing signified Baptisme as hath been said is a seale of our entrance into the Church of God the Supper of the Lord of our continuance in the same the one of our new birth the other of our spirituall food The former is ordained to this end that being out of Christ by nature we might by the Sacrament of our new birth be ingraffed into his body Titus 3. 5. John 3. 5. the latter that being in Christ by grace we might continue and increase in him 1 Cor. 10. 16. 11. 23. 1 Pet 3. 21. 2. In regard of the outward signe water in the one bread and wine in the other 3. In regard of the Communicants Vnto Baptisme both Infants and those that are of yeares of discretion are to be admitted but unto the Supper of the Lord only those of yeares of discretion 4. In regard of the time The Supper of the Lord is to be received as often as the Lord shall give occasion Baptisme but once VVhy is this called the Lords Supper seeing we use not to make it a Supper It is called the Lords Supper 1 Cor. 11. 20. not because he appointed it a Supper to us but because our Lord Iesus Christ sitting at his last Supper ordained it in stead of the Passeover for in the night that he was betrayed 1 Cor. 11. 23. imediately after he had eaten the Passeover with his Disciples he did both himselfe with them celebrate this holy Sacrament Mat. 26. 26 c. and withall gave charge for continuance of the same in the Church untill his second comming 1 Cor. 11. 20. What may we learne by this that both our Saviour Christ and his Apostles likewise administred this Sacrament after Supper That we must not come unto it for our bellies but have our minds lifted up from these earthly elements to our Saviour Christ represented by them for men after Supper set not bread and wine but banquetting dishes upon the Table which serveth to reprove 1. Such prophane persons as come for a draught of VVine only 2. Those that rest only in the outward Elements But doth not the example of our Saviour Christ and his Apostles tye us to administer this Sacrament in the night time No because they had speciall cause so to doe which we have alone What cause had our Saviour so to doe He was to administer it after Supper First because it was to come in lieu and stead of the Passeover and therefore was presently after the eating of it Secondly that it might goe immediately before his passion the better to shew whereunto it should have relation where also is another difference our Saviour Christs Supper representing his death which followed the Supper and was to come our Sacrament representing the death of Christ already suffered and past What cause had the Apostles They did it in the night because it was not safe for the

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