Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cup_n	drink_v	show_v	4,559	5	5.6281	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64337	A treatise relating to the worship of God divided into six sections / by John Templer ...	Templer, John, d. 1693.	1694 (1694)	Wing T667; ESTC R14567	247,266	554

of Worship we may add Hearing Reading receiving the Sacraments The Liturgy joyns together the setting forth the Praise of God and the hearing his Word when we with holy reverence hearken to it we set forth the Praise of his Wisdom and Goodness which by our devout and serious attention we acknowledge to be sufficient and ready to instruct us He who reads the Scripture as the Word of the living God with an intention to be made wise unto Salvation by it doth thereby manifest his deep sence of the incomprehensible and profound understanding of the Author of it When Proselytes are admitted into the Church by Baptism and have the remission of their sins sealed unto them upon the terms of the new Covenant it is an evident indication of their humble resentments of the infinite goodness of God in granting an act of Amnesty and pardon after the violation of the first Covenant Their being baptised in the name of the Father Son and Holy Ghost is an expression of a reverential acknowledgment of and an entire devotion to the sacred and blessed Trinity The receiving the Symbols of the body and blood of our Lord imports a laudatory agnition of him It is not an empty remembrance which is intended but a solemn commemoration attended with the most emphatical expressions of Praise and Gratitude It is stiled a shewing forth in allusion to the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a declaration made in praise of the benignity of Heaven in procuring redemption from the Aegyptian servitude The Wine is stiled by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cup of Blessing and the Bread by Justin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bread of Thanksgiving These two Sacraments were not designed for the primitive times only but to continue to the last period of the World The reason of their continuance is common to all Ages we have now as much need to renounce our ghostly enemy profess our repentance promote sanctification be received into the Church commemorate the death of Christ renew our covenant gain a fuller Communion as they which lived in the first age And it is not now inexpedient that we should be taught by some visible signs our intellectual powers are in as much dependence upon sence as formerly Were the attainments of the present Age equal to the state of Paradise this way of instruction would not be disagreeable Eden was not without Two Sacramental Trees Their permanency is likewise ascertained to us by a Divine Revelation In the Commission to Baptise it is said I will be with you to the end of the world To interpret baptising nothing else but an initiating by Doctrine without Water and the end of the world the end of the age in which the Apostles lived is to offer too much violence to the Text. The proper Notion of Baptism includes Water We are not to depart from the proper signification of words and comply with a Metaphorical without a peremptory necessity The Context is so far from obliging us to this departure that on the contrary it holds forth a manifest discrimination betwixt baptising and initiating by Doctrine v. 19. v. 20. The first is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. v. 40. and there without controversie it signifies the last period of the world when the Angels shall sever the wicked from the just If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import the Age it must be remembred that the Jews divided the time from the Creation to the dissolution of all things into two Ages the first expiring at the coming of the Messias the second at the final period of the Universe and so I will be with you to the end of the age is as much as I will be with you to the end of the world The Age before the coming of the Messias cannot be understood he being in our nature when he spake these words therefore the age after must When the Apostle says as often as ye eat this bread and drink this cup ye shew forth the Lord's death till he come He evidently declares that the institution of the Supper is to continue till the last appearing of Jesus Christ There are but four comings of his usually spoken of The First in the Flesh when he assumed our nature the Second in the Spirit to sanctifie and rule his Church the Third in his vindicative Justice to destroy Jerusalem the Fourth in the last day to Judge the World The two first cannot be understood They were past when the Apostle wrote his Epistle The Messias was then come in the Flesh to all mankind In the Spirit at the solemn feast of Pentecost and in particular to the Corinthians they were sanctified in Christ Jesus 1 Ep. 1.2 But the coming which the Apostle aims at is future until I come Neither can we understand his coming to destroy Jerusalem For these words are inserted with a design to awake the Corinthians to a greater degree of circumspection in their preparations for the holy Communion intimating that it shall continue till Christ come to summon them before his Tribunal and judge them for their unworthy Approaches There was no summons of the Corinthians at the overthrow of Jerusalem and therefore the last coming must be understood These Acts which have been enumerated some in savour of the Mass would perswade us that sacrificing is to be added as a part of Divine Worship under the Gospel If this be so it must be warranted by some Divine Law and this must be either natural or positive Natural it is not as will be evident by the following considerations 1. A Sacrifice is an Oblation of some material thing unto God and in the offering destroyed The essential difference whereby it is distinguished from other Oblations is the destructive mutation This change cannot reasonably be esteemed an act of Worship but so far as it is an acknowledgment of some excellency appertaining to the Divine Nature as Sovereignty Wisdom Goodness c. In its self before it has an institution enstamped upon it it imports no such agnition Were we left to the conduct of natural light it would rather induce us to believe that the Godhead is dishonoured than worshipped by a dissolution of the creature in whose composure divine Power and Wisdom are eminently conspicuous 2. If the light of nature leads us to this practice it must be because it conduceth to the Honour of God and if so we being under an obligation to honour him in the superlative and most exalted degree the same reason will dictate that mankind the most excellent part of the visible Creation is to be singled out for this sacred purpose Nay that Abraham wanted not the warranty of a revelation for the offering up of Isaac but was sufficiently instructed by the light of Nature in that concernment

Apostle says That the very burning their bodies without the Camp was a Type of him Heb. 13.11 12. for the bodies of those beasts whose blood is brought into the sanctuary by the high Priest for sin are burnt without the Camp Therefore Jesus also that he might sanctifie the people with his own blood suffered without the Gate There was nothing in the ceremonial constitution less probable to be in the number of the Types of the Law than this circumstance of place The mactation has a more obvious correspondence with the design of our Redeemer And if that which has the least appearance of being in that number was notwithstanding prefigurative and typical much more that which has a greater Now I have considered Christ under the notion of a Sacrifice In the next place if we look upon him as a Ransome it will be evident that what he suffered was in our stead By Sin we brought our selves into a state of bondage under an obligation to undergo the penalty of the Law The sentence of condemnation was denounced against us and we juridically bound to suffer In order to the redeeming of us from this condition Jesus Christ has been pleased to lay down a sufficient price in our stead agreeable to the expectation of the Law This is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which includes both a commutation and a compensation It was laid down in the place of that which was due from us Our Blessed Lord redeemed us from the Curse of the Law by being made a curse He suffered that which was a valuable consideration and did answer all the ends of the legal Sanction The Socinians to disappoint the strength of this Argument say That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not taken properly Moses is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet he laid down no price when he redeemed the Israelites out of Aegypt Every proper price is paid to some body It could not be paid to God because he procured it and those who are redeemed by it are bought for his service He for whom the redeemed are purchased and who procures the price of redemption doth not use to receive it A price in a proper sence would destroy the nature of remission To which I reply 1. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not taken properly then the blood of Christ is stiled a price only because the effusion of it intervenes before we are delivered from our bondage as a price doth altho' it hath no such influence as a price upon our redemption And if so then some reason ought to be given why our redemption is attributed more to the blood and death of Christ than to his Doctrin Miracles Promises the blood of Martyrs All these have an influence upon our Salvation of the same nature with that which Crellius attributes to the blood of Christ The Doctrin of Christ doth shew us the way to it His Miracles confirm the truth of that way His Promises excite us to walk in it The blood of Martyrs and their Heroick Patience eminently conduce to the establishment of our Faith If the blood of Christ did not contribute to our redemption in some peculiar way which is not common to these things why is it never attributed to them 2. Moses is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7.37 because he was a Type of the true Redeemer and the blood of the Paschal Lamb a Type of the price of redemption which he laid down It is no good consequence because Moses did not pay a price properly so called therefore Christ did not The similitude betwixt the figure and the thing prefigured must not be extended beyond the bounds intended in the institution to every punctilio Jonah in the Fish's belly was a Type of Christ in the grave Because Jonah was alive it doth not follow That Christ in the grave was not dead The Brazen Serpent when it was lifted up was a Type of Christ Crucified From thence we must not infer That Christ's blood was not shed upon the Cross because none did slow from the Brazen Serpet 3. The price of our redemption was paid unto god He held us captive The Apostle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we were kept as prisoners in a garrison under the Law Gal. 3. v. 23. By whose warrant we were committed to this prison is expressed in the precedent verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scripture hath concluded or shut up all under sin This Warrant was written with God's own hand Parallel to this is what is expressed in the Epistle to the Romans God hath shut up all under disobedience c. 11.32 We were imprisoned for our delinquency and by a divine appointment under an obligation to suffer punishment 4. Tho' God procures the price and the redeemed are ransomed for his service yet it doth not follow That the price was not paid to him When a Subject violates the Law of his Prince and by his enormous deportment precipitates himself into a state of thraldom and it cannot be reconciled with the interest of the community and the immutable rule of justice to set him at liberty without satisfaction first made to the Law the Prince out of his benignity may contrive how this may be done and when it is done accept it and release the person with a design that he may be in capacity to serve him 5. The price of Redemption properly taken doth not destroy the nature of Pardon and Remission He on whom the Pardon is conferred contributes nothing of his own towards the meriting of it The debt is cancelled without any payment made by him to the Creditor Forgiveness is an entire act of Divine Benignity It is no diminution of the bounty of Heaven to make choice of such a way to do it in as hath a consistence with Wisdom and Justice There is more grace expressed in pardoning in and thro' Christ than in pardoning without him Immediate Remission is but a single favour Remission in and thro' Christ a double For God doth not only pardon sin but give his own Son for the procuring of it in such a method as contributes no inferiour degree of glory to every attributed in the Divine Essence and is equally advantageous to the transgressour All this duely considered will evidence That our Blessed Lord suffered in our stead 3. By what He suffered in our stead the damage done by sin is repaired and the mind of the Supreme Rector fully appeased and reconciled unto us upon the terms of the New Covenant The damage is repaired By punishment Laws are vindicated and their just authority asserted The greater the punishment is the clearer is the vindication There cannot be a greater penalty than That which was suffered by the Son of God Penalties are estimated according tot he dignity of the person who suffers It is a higher punishment for a Prince to have marks of disgrace fastned upon him than for a Peasant Our Blessed Lord infinitely transcending all