Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bread_n	drink_v	lord_n	7,903	5	4.8222	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64246	The confession or declaration of the ministers or pastors which in the United Provinces are called Remonstrants, concerning the chief points of Christian religion; Confessio sive declaratio sententiae pastorum qui in Foederato Belgio Remonstrantes vocantur super praecipuis articulis religionis Christianae. English	Remonstrantse Broederschap.; Episcopius, Simon, 1583-1643.; Taylor, Thomas, 1576-1632.	1676 (1676)	Wing T564; ESTC R10771	123,629	274

praise his benefits and favours 2. And these like Rites if we must speak properly and accurately in the New Testament are only two to wit Baptism and the Sacred Supper Of which the one by a certain analogie i. e. proportion or likeness doth not unaptly answer unto the sign of Circumcision which under the Old Testament was a sign of sacred initation i. e. entrance or of a certain ingrassing into the people of God and the other to the eating of the Paschal Lamb which was a Rite of solemn Eucharistia i. e. blessing or publick Thanksgiving for to praise and celebrate God openly for the typical deliverance of the people of Israel that is for their deliverance out of Egypt Of Baptism 3. Baptism is the first publick and sacred Rite of the New Testament whereby all in Covenant without any difference of age or sex are by the solemn washing of water ingraffed into the Church and initiated into the worship of God or are therefore dipped into or washed with Water in or into the name of the Father and of the Son and of the Holy Ghost that hereby as by a Symbolical sign and sacred signal they may be confirmed concerning the gracious Will of God towards them that as the filth of their bodies is washed away by Water so they themselves by the Blood and Spirit of Christ if they do not through their own default make void this gracious Covenant unto themselves are to be cleansed inwardly or most fully delivered from the guilt of all their sins and finally to be endowed with the glorious Immortality and eternal Happiness of the Sons of God and withal that they also on the other side may be obliged and to that end openly declare that they constantly expect all Salvation from God alone and the Lord Jesus Christ their only Mediatour Priest and King that they trust in him with their Heart and casting away the filth and defilements of all their sins are willing by the vertue or power of his Holy Spirit to obey him throughout the course of their whole Life Of the Sacred Supper of the Lord. 4. The other Sacred Rite of the New Testament is the Sacred Supper instituted by Jesus the night wherein he was betrayed to celebrate an encharistical and solemn commemoration of his Death wherein Believers after they have examined and truly proved themselves to be in the true Faith do eat the sacred Bread publickly broken in the Congregation and also drink the Wine publickly poured forth and that to declare or hold forth with solemn thanksgiving the Lord 's bloody and cruel Death undergone for us whereby as our bodies are sustained by meat and drink or by Bread and Wine so our hearts are nourished and fed unto the hope of eternal life and again likewise publickly to testify and declare before God and the Church their quickening and spiritual Communion with the body of Christ crucified and his blood shed or with Jesus Christ himself who was crucified and Died for us and consequently with all the benefits that were procured and purchased by his Death and with all also their mutual love one amongst another 5. Certainly from those things which every where in Scripture are read concerning this whole sacred Rite and concerning the things signified thereby and which the very Articles of Faith concerning Christ's true humane body and his true ascension into Heaven and exaltation c. do suggest unto us and lastly right reason it self dictates it easily appears 1. That here is no substantial change made of the Signs into the things signified to wit of the Bread and Wine into the Body and Blood of the Lord. 2. And that there is not any local conjunction or corporeal including or any physical or natural tying or uniting of both together 3. So far is one of the signs to wit the use of the Chalice or sacred Cup from being justly or worthily to be taken away from Believers under this pretence And 4. that true and quickning or expiatory sacrifice of Jesus Christ now long since once offered by Christ himself our only and alone high Priest for our sins from being to be believed to be reallly repeated and daily performed or done over again a new herein And 5. in the last place so far are the Symbols or the Signs themselves from being religiously to be adored and worshipped by us and for this very end from being either to be shewed publickly in Churches or from being inclosed in coffers or pixes or from being carryed about in processions c. Of other Sacred Rites but yet such as are indifferent 6. Besides these there are also other Sacred Rites generally so called which although they be not to be observed by Believers by vertue of any express command of Christ perpetually and necessarily yet for good orders sake and for outward discipline's sake have been now long since commonly observed by the Apostles and their Disciples and may without impiety at least and superstition be also even freely observed now and indeed profitably enough for example's sake imposition or laying on of hands and that upon divers accounts to wit in ordaining of Ministers in examining and confirming of new Converts or of those that are Catechized in the publick receiving again or reconciling of Penitents who had formerly grevously fallen also the solemn joyning of persons in Marriage and the blessing of the same in the Assembly of the Church c. So that there be no Superstition in the case or opinion of divine Worship also of absolute necessity c. and on the contrary there be only a regard had of order and decency and publick edification and finally a true liberty in such things and Christian Charity and consequently also a true moderation and mutual toleration between dissenters be always preserv'd inviolate and safe and the peace of the Church for the sake of such outward Rites and of themselves indifferent be not rashly disturbed 7. Hereunto also may be referred those Ecclesiastical or Liturgical observations being indeed indifferent in themselves but yet which notwithstanding the outward and publick Assemblies of Believers can hardly want or be without about the publick order and manner in Churches of reading praying singing prophesying gathering the alms also kneeling in time of Prayer c. also about publick Fasts and solemn days of Supplication or Prayers and other outward things of that kind merely of themselves ritual but yet pious exercises not indeed prescribed of God in particular much less meritorious of the Grace of God or of eternal Life but yet profitably serving for the outward good order or decent policie i. e. Government of the Church yea also in some respect either stirring up or cherishing pious devotion in our minds and therefore not lightly to be contemned of themselves nor where they are publickly received rashly and with the

to his alone pleasure yet the natural contingency of things and the innate liberty of Mans will once long since given it in Creation he doth never take away thereby but leaveth ordinarily the natures of things safe and entire and in such sort concurreth with the will of Man in acting that he suffers it also to act acording to its own nature and freely perform its part and therefore doth not at any time lay upon it a necessity of doing well much less of doing ill 7. There is therefore nothing that comes to pass any where in the whole World rashly or by chance that is God either not knowing of it or not regarding it or only idly looking on much less he altogether withstanding it or being wholly against it and not in the least willing to permit it And there is nothing also done by Man whether good or evil altogether fatally and incontingently or precisely necessarily that is God violently forcing their Wills to this or that or at least offering any irresistible force to any Men by any absolute and evermore efficacious decree whether you will call it effective or permissive as some are pleased fondly to speak to do so or otherwise 8. Therefore by reason of the true Providence of God to wit wisely holily and righteously moderating or ruling all things there is no place left at any time in the World either for the blind fortune and brute temerity of the Epicureans or for the Iron and fatal necessity of the Stoicks Manichaeans or Predestinarians Which two rocks as being indeed extremely prejudicial and dangerous are chiefly in this point or matter to be taken heed of and avoided From whence furthermore those who are truly pious being rightly in●ormed of a● these things in Adversity become always patient and in prospetity a● was thankful towards God and more over for the future also do repose willingly or freely and constantly thei● chiefest confidence in God as their mo●● faithful and trusty Father CHAP. VII Of the Sin and Misery of Man 1. BOth these Works of the Divine Goodness of which we have spoken to wit Creation and Providence are seconded or followed by a singular Work of Grace and Mercy but such as unto which sin it self hath ministred a certain occasion and which is the consequent of sin the just punishment or penal or miserable Estate of Man from which they that believe are freely delivered by Christ of which things we are hereafter in order to treat 2. Sin was at first in this manner brought into the World Man being created with such Faculties as we have said God gave him a Law of not eating of the Fruit of the Tree of the knowledg of Good and Evil standing in the midst of the Garden under the pain of Eternal Death and divers Miseries besides That Law Adam brake together with Eve his Wife being beguiled by Satan and deceived by his false perswasions He brake it I say not only by a Spontaneous Will or a Will no forced but by a Will altogether free because he was not forc't either by any outward violent impulse or any secret and hidden determination or necessitation proceeding either from God or the Devil to will to pluck or eat of the Forbidden Fruit nor did he fall into the sin through any withdrawing or denying which some ignorantly call permission o● the efficacious permissive Decree of any Divine Virtue or action necessary for th● avoiding of sin nor lastly was he impelled or moved by any Power Command or Instinct althoughn ever so secret or hidden to transgress of or from God to wit that God might have an opportunity to exercise his sparing or pardoning Mercy and punitive Justice as some perversly teach For by this means God would truly properly and chiefly nay solely be the Author of Sin yea by this means that transgression would not be truly properly sin at all nor could Man by reason thereof have become truly guilty or justly miserable thereby furthermore neither had God therefrom gotten an opportunity of shewing Mercy and exercising Justice as truly and properly such But Man by the meer pure liberty of his Will altogether free both from all inward and outward necessity only the permission of God intervening and the alone swasion and motion of the Devil the which Man might easily have resisted and not listened unto preceding and the Beauty and Gracefulness of the Fruit in the case outwardly enticing he committed this sin 3. By this transgression Man by Vertue of the Divine Threatning became Guilty of Eternal Death and manifold Misery and was stript of that primaeve Happiness which he received in his Creation and therefore cast out of that most delightful Garden a Type of the Coelestial Paradise in which otherwise he did happily converse with God and was for ever debarr'd from the Tree of Life which was the Symbol or token or pledg of a Blessed Immortality 4. And because Ada● was the Stock and Root of all Mankind therefore he involved and intangled not only himself but also all his posterrity who were as it were shut up in his loyns and were by Natural Generation to proceed from him in the same Death and Misery with himself so that all Men without any difference our Lord Jesus Christ only excepted are by this one only Sin of Adam deprived of that primaeve Happiness and destitute of that true Righteousness which is necessary for the obtaining of Eternal Life and consequently are now born lyable to that Eternal Death and likewise manifold Misery that we spake of And this is usually and vulgarly called Original Sin Concerning which notwithstanding we are to hold that the most bountiful God in and by his beloved Son Jesus Christ as in and by another and new Adam hath provided or prepared a free Remedy for al against that Evil or Malady which was derived unto us from Adam So that even from hence the mischievous errour of those who use to lay the ground of the Decree of absolute Reprobation being a thing forged in their own Brains and Fancy in this sin may sufficiently appear 5. Besides this sin there are also other which are every Man 's own proper Sins or actual Sins the which also do really multiply our Guilt before God and do in things Spiritual darken our Minds nay and by degrees blind them and lastly by custome in sinning do more and more deprave or pervert our Wills 6. Of this sort of Sins there are divers kinds and several degrees as may be understood by their several Objects Subjects Causes Manners Effects and Circumstances to wit there is one of commission another of omission one of the Flesh another of the Spirit one proceeding from ignorance another from sudden passion or infirmity another from set Malice one against Conscience another not against Conscience one reigning another not