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	eat_v	lord_n	9,045	5	4.7478	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48758	Pneumat-apologia. Or, An apology for the power & liberty of the Spirit as at first to give a being to, so still to give a blessing by his ordinances. In three sermons preacht at Great Budworth, to some persons of honour, and several of the clergy then present to communicate in reference to the late act. By James Livesey, A.M. & vicar of Budworth.	Livesey, James, 1625-1682.	1674 (1674)	Wing L2595; ESTC R213711	65,921	192

that Rite was instituted to intimate that the Lamb of God is only savingly taken and eaten by those who are in bitterness of spirit and sorrow of soul for Sin and thus is this Holy Sacrament to be received Does not a broken bleeding Saviour call for a broken and bleeding Sinner How can we see the Bread broken and the Wine poured forth and so should you place your selves as you may see them both which do represent and shew his bloody Death and bitter Passions and yet have no remorse no contrition no compunction no godly sorrow in our Hearts for sin shall the Lord of Life thus suffer Death and shed his precious innocent blood for thy for my sins and shall not our Hearts be so affected with 'em as to weep and drop one tear for ' em What sad lamentation do we make for the death of our Relations especially when taken away by the hand of violence nay they are not interred without tears who die in their beds such so such was the death of our dearest Lord Vellosillus disputes the question Whether the Death of Christ might or ought to be lamented He cites Ambrose and Theophilact Vide Vellosill Advertentias in B. Amb. Quest 19. pag. 33. Beda and Erasmus holding the Negative from Luk. 23.28 but concludes for the Affirmative which most of the Fathers are for But out of dispute it is That he was wounded for our iniquities died for our sins and that it concerns us all to weep for our sins which had so deep an hand in his Death and Sacrament-days are proper times and seasons for godly sorrow When your Eyes and Hearts are wrought and brought into this melting mourning frame when your sorrows for 'em is quadrate adequate and proportionable to that delight and complacency you have taken in them when thus you find it at such a time as this then does this Ordinance work for your good O that Rivers of waters did this day run down our Eyes at the remembrance of that River of blood which ran down from his sides 3 When it makes their Hearts to die to Sin when they do not only discard but disgust it not only leave but loth it when there is not only a breaking of the Heart for Sin but also a breaking of it from Sin When their unbelief is blasted their pride and other lusts are mortified when they come with strong and impetuous lusts to the Lords-Table and there get though no more peace yet more power over them The death of Sin is the Souls life its ruin is our rise its falling is our advancing 't is sad to come and see Sin living in us and Christ bleeding for us to see a crucified Christ and yet to find in our hearts uncrucified lusts When you come to this sacred and solemn Ordinance and there can cry Lord Here is a proud unbelieving heart an heart that does not love thee I cannot I will not therefore love it it does not fear thee but I fear it O Lord help help thy poor servant with a better heart that I may lead a better life As it is I cannot serve thee and thou wilst not save me Oh let my Sin die but let my Soul live and it shall praise thee for ever Let not that which thou didst not make destroy what thine own hand hath made O kill my pride my passion As thy Son died unto Sin for satisfaction so inable me to die unto Sin by Mortification Let me see that Christ died for me even for me by the death of Sin in me Lord help me to revenge the Blood of my dearest Lord upon my dearest lusts When thus it works then it does you good indeed 4 When their Hearts and Affections are more firmly cemented and united animosities are removed breaches healed differences composed when their Heart-burnings are turn'd into Heart-breakings and more Hearty-breathings after love peace and unity St. Austin tells us of a Street in Rome call'd Via Sacra De Civit. Dei lib. 18. cap. 12. the Holy Street Ludovicus Vives gives the Reason viz. because Romulus and Tatius King of the Sabins made their League of Union there Well may this be called the Holy Sacrament as on other so on this account because of that Holy League the Saints renew with God and make one with another here This is the great Love-Feast one great end and design of God in this Ordinance is by it to increase and strengthen Love and Unity amongst his Servants by their Communion in this Ordinance they are made to drink into one Spirit or into oneness of Spirit 1 Cor. 12.13 But alas Nullum suit indoctius insaelicius saeculum in eo quippe nulli Scriplores illustres De Rom. Pontif lib. 4. cap. 12. what Bellarmine observ'd of the Tenth Century No Age was so unluckie and unlearned as that the like may I say of this Seventeenth No Age since our Saviours Passion no nor since the Worlds Creation was ever so divided and disunited as ours we live as if we had been born upon the Mountains of Bether i.e. the Mountains of Division and Baptized in the Waters of Meribah i.e. the Waters of Strife They who once did weep and pray together and did suffer together cannot now sit together at the Lords-Table this is a Lamentation c. Excellent is that passage of Paulinus in his Epistle to St. Austin Inter Augustini Epistolas Ep. 33. in Med. Paulinus T●erasia Augustino It is no marvel though we both that are absent be yet present and being unacquainted yet know one another seeing as we have one Head so we live by one Bread walk in one Way c. When you who break Bread together are bound up together when such silver-showers of Love are rained down upon your hearts as cement them more firmly as heal your Schismes and repair your Breaches and make you like the Cherubims with your Faces looking one upon another when you go from this Ordinance with stronger resolutions to keep the Unity of the Spirit in the bond of Peace when by it you are more inabled as well as more engaged to love more purely to live more Christianly to forgive more cordially to forget injuries to pity and pray and live and love as Brethren as did those Primitive Christians Act. 2.46 47. When you that are one in so much will not be two in or for a trifle for vestures or gestures or such little matters When thus you find it at or after a Sacrament then indeed doth it work for your good 5 When their Holiness is thereby more promoted and advanced 't is the end and design of God in all his Ordinances especially in and by this to make them who are holy more holy them who are heavenly more heavenly When Moses had been with God in the Mount he came thence with his Face shining When you go from this Ordinance with your Graces shining then it does work for your good indeed

amongst you why is this cast off and cast out As the Center of the Earth hath an attractive power and vertue to draw all heavy substances to it so hath the Sacrament such an enlivening strengthning nourishing power and vertue as may nay will draw all real Saints to it and you amongst the rest if you be such What is said of Socrates is true of the Sacrament all that know it its power preciousness and usefulness love it if any do not love it it is because they do not know it The whole management of Soul work in order to Salvation now lies upon the hands of the Spirit but in the use of means He that made us without us will not save us without us True it is means are but means and therefore not to be relied upon and as true it is means are means and therefore not to be neglected or despised 't is an excellent observation of an eminent Divine In things of this nature men are very prone to run themselves on one of these two rocks Dr. Jacomb on Rom. 8. pag. 246. saith he Either they rest upon the means not looking up to the Spirit Or they cast off the means casting all upon the Spirit Either they are proud and can do all without God or idle and slothful so as that God must do all without them But you should remember that the spirits sole-efficiency as to the formal production of the act is well enough consistent with mens endeavours in the use of means he doth all in us and for us yet he will do nothing without us nor without means if he will you may do well to shew where he hath promised it till then we cannot believe it Our Saviour once though this Ordinance very necessary and he is the Wisdom of God 1 Cor. 1.24 are you wiser than he speaking of this Ordinance St. Paul moved by the Spirit saith As often as ye eat this bread and drink this cup ye shew the Lords Death till he come But he is not yet come yet you have laid it by as vain needless and fruitless Shall his Ordinance have his or your date He set it up how dare you take it down You talk much of the Spirit but see and say if it be not a spirit of pride or ignorance or a Popish spirit that prompts you thus to speak and act They of the Romish Church have taken away the Cup but you have out-done them in taking away the Bread too Is the command and example of Jesus Christ of no force with shall his Institutions be of no longer use to you than your wits and wisdoms think fit This Sacrament is q.d. the picture of our dying Saviour an injury done to the Kings coyn or picture is taken as done to the Kings person so in this case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de Sp. S. cap. 28. Gen. 45.3 Men love not to see the faces of those they have injured if arm'd with power to punish them How were Josephs Brethren amazed when he said I am Joseph what horrour and confusion will one day possess your hearts when you shall hear Christ say I am Jesus I am Jesus who instituted and appointed this Ordinance to continue in full force till the end of the world I am Jesus who can and will do you good by my Spirit in the use of this Ordinance if you walk uprightly But as sure as I am Jesus my enraged justice shall avenge the quarrel of my abused mercy and they shall meet with wrath and vengeance who are contemners of my Ordinance How discursive is foolish pride when it would prescribe unto God vain man dost thou censure his benefits when thou shouldst enjoy them art thou so stupid and sottish as to judg of the things conveyed by the quality and value of the instrument that conveys them Doth not the weakness of these Elements add much to the wonder of the Sacrament It was an argument of Christs power to feed five thousand with a few Loaves this miracle of his Sacrament is equal thereunto which feeds the whole Church with such slender Elements But I will expostulate no farther with 'em I convert my speech to others For 2. As there are some who look upon themselves as above this Ordinance so there are others who look upon this Ordinance as above them and why but because they are not qualified nor can any arguments prevail with them to capacitate themselves for it Others will say they know no good got by it no fruit that grows on it The poor have no leisure for it and the rich take no pleasure in it and few there are who come to it in most Assemblies I have a word for you Et valeat quantum valere potest 1. Suppose this were but it is not a prerogative-command given only for the probation and trial of your obedience and no benefit at all should redound to the observer of it are you not yet obliged to consider your ways to turn your feet unto his Testimonies to break off your sins by repentance to prepare your selves and then to come and take and eat The observance of such commands hath been well rewarded Gen. 22. and the disobedience thereof most severely punished as in Adam Gen. 2.17 in Lots wife Gen. 19.17 and in the young Prophet 2. Gods standing Laws and Ordinances and such is this oblige not to observance only but they intend a real benefit withal which should be an incentive to our obedience Deut. 10.13 Psal 19.11 And 119.165 Great peace have they which love and keep thy Law 3. Though you never got good by this Ordinance will you say no good is to be got by it or that never any did it will in no wise follow 4. You speak expresly against the Word of God this very Text and for every blasphemous word you shall account another day 5. Do not your speeches reflect upon the glorious Trinity 1. On God the Father as if he had made or instituted an Ordinance in vain you call in question his wisdom 2. On God the Son as if his Body and Blood were good for nothing And 3. On this holy Spirit as if he were straitened so that he could not do them good by it who walk uprightly or as if he would not 6. Do not you speak against the sweet experience of the Saints in all ages they have found good by it 7. Do not you speak against right reason for as the guilt and danger is great in case one receive unworthily so must there in reason be some proportion of fruit and benefit to such as come preparedly 8. Once more Is it not your pride carnality and hypocrisie is it not your earthliness unbelief and impenitency that hinders your addresses to it and proficiency by it Water there is enough in this well had you but buckets to draw it forth the Spirit is present to heal but you are insensible of your Maladies You may complain of

Cor. 1.12 Our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity we have had our conversation in the world In an Evangelical sense one may walk perfectly and thus Zachary and Elizabeth did See Luk. 1.6 They walked in all the Commandments of the Lord blameless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not sinless but blameless Sine●querela non sine peccato as St. Austin glosseth it in the end of his 95. Epist and since him Osiander and others 'T is a true saying of one They err egregiously who look for that in the Law which is only to be found in the Gospel for that in themselves which is only to be found in Christ and for that on Earth which is only to be had in Heaven i.e. A sinless perfection To dispatch this enquiry know that to this upright walking three things are necessary 1. A Rule is requisite a certain infallible and inflexible Rule by which we act that 's the Word 't is not only a rule of Knowledg but also a rule of Duty 2. A knowledg of this Rule and then there must be 3. An acting conformably suitably to our knowledg We must have an eye as well to the manner of our Obedience as to the matter of our Obedience For as Luther well Adverbia apud Deum praevalent verbis We must obey him as well in the spirit of the command as in the letter of it In those things which seem to make against us as in those that make for us Gen. 22.1 to the 12. v. We must not only not do that which is evil but we must do that which is good We must have respect to all his Commandments Psal 119.6 As good to none at all as not to all David fulfilled all Gods wills Act. 13.22 Gal. 3.10 3 Q. We shall now enquire after the Quae ratio of what importance and concernment is it that we thus walk It were easie to be voluminous but take hints That there is an absolute and indispensable necessity of walking sincerely uprightly that it is of great concernment we do so Appears 1. If we appeal to God under the Law there we see the Lord requires it Gen. 17.1 I am the Almighty God walk before me and be thou perfect or upright 2. If we appeal to Christ under the Gospel all his commands breathe Holiness and Uprightness and his promises are to the pure and sincere in Heart Mat. 5.8 He came to save us not in our sin nor with our sin but from our sin He requires us to be holy as he is holy and we must follow the example of his life if we hope to be saved by the Merits of his Death 3. If we appeal to the practise of the Saints under both Dispensations they ever made it their business to walk uprightly Enoch and Noah and David and Josiah and Hezekiah Hear one for all Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart says good Hezekiah Isa 38.3 For the New Testament consult 2 Cor. 1.12 and 1 Thes 2.10 Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe Phil. 1.27 4. If we appeal to Conscience our own or others Conscience is a faculty or habit of the practical understanding whereby the mind of man by the discourse of Reason applys the light it hath to every particular moral act There is a Conscience convinced and awakened but not converted nor renewed Consult this and it will tell you that 't is a matter of importance to walk uprightly a Conscience upon the rack will confess it freely There is a good renewed Conscience and this will tell you there is a necessity of walking uprightly In every man God hath placed a Conscience 't is his bosom-preacher 't is a petty God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reproves accuses checks and smites when we do evil Ask your Consciences when you are under some sore affliction or when upon your Death beds and they will bear witness to this truth that 't is your part and prudence your duty and discretion to be in the fear of the Lord all the day long To walk humbly and uprightly before God Excellent is that passage of Justin Martyr in his Defense for the Christians to Antoninus Pius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any be found who lives not as Christ hath taught 't is a certain Argument he is not a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though with the Tongue he confess the Doctrine of Christ for not those which only profess but those who make good their profession doth Christ assure of Salvation But to ground the Point We are thus oblig'd to walk upon a sevenfold account 1. He is an upright God whom we walk before he is so in his Nature in his Attributes in his Mercy Love and Justice in his Precepts in his Promises in Threats he is so in his offers and tenders of Christ and Grace and of Pardon and eternal Salvation in Him is no iniquity no hypocrisie at all He is a God of Truth his eye is fixt upon it his heart is in love with it He disgusts and abhors all leaven of hypocrisie and vizors of piety all falseness 'T is not all you can say or do or suffer or lose that can make you precious in his eyes without this sincerity In that Psalm of Thanksgiving there is an excellent passage 2 Sam. 22.22 to the 28. I have kept the ways of the Lord. All his judgments are before me I was also upright before him For with the upright man thou wilt shew thy self upright David walkt before an upright God and it concern'd him the more to walk uprightly 2. We have an upright Pattern and upright Presidents to walk after The Lord Jesus is our pattern he hath left us an example 1 Pet. 2.21 and we must follow his steps who did no sin neither was guile found in his mouth● We must look at Jesus Heb. 12.2 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pattern not only for patience in death but for holiness and uprightness of life too for this end and purpose is his life recorded in this sacred Volume Bonos tibi adjunge quia si socius fueris conversationis eris virtutis Ambr. that all his Members might lay it as a golden Samplar before them according to which they should work Upright Presidents the godly Patriarchs the holy Prophets and Apostles pious Princes and other religious persons of whom we read in Holy Story These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examples propounded for all our imitation In every Profession there are Chieftains The Roman Warriors had their Camilli Fabricii and Scipio's The Philosophers had their Plato Aristotle and Pythagoras We have the Prophets and Apostles Man is a ductile creature led as well by the eye as by the ear we must follow them so far as they follow Christ Non