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	lord_n	show_v	4,941	5	5.7280	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81924	A model of church-government: or, The grounds of the spirituall frame and government of the house of God. Shewing, what the holy Scriptures have therein delivered; what the best Reformed Churches do practise; what the tender consciences may rest in. For the better satisfaction of such as scruple at the work of reformation, declared and appointed by severall ordinances of Parliament. / By John Dury, one of the Assembly of Divines; who hath travelled heretofore in the work of peace among the churches.	Dury, John, 1596-1680.	1647 (1647)	Wing D2873; Thomason E383_26; ESTC R21589	67,352	88

the institution of the Ordinance Thirdly he declares unto them what the meaning of their action was in imitating that which Christ did and remembring what He said Christs actions and speeches are distinctly related in respect of the time and in respect of the things done and said by him at that time The time was the night wherein he was betrayed That the Lord Jesus in the same night wherein he was betrayed v. 23. The things done and said by him relate the two parts of the Ordinance the first concerning the Bread the second concerning the Cup. Concerning the Bread he did three things He took it he gave thanks over it and then brake it v. 23 24. Took bread and when he had given thanks he brake it Concerning the Bread he spake three words First a word of command Take and eat Secondly a word of institution and consecration shewing what was meant by the bread This viz. bread is my Body which is broken for you And thirdly a word of direction instructing them what to do and to what end they should do it Do this in remembrance of me v. 24. Concerning the Cup he relates in like manner that which the Lord did and said That which he did is expressed in these words After the same manner also he took the Cup when he had supped v. 25. That which he spake is in these words saying this Cup is the New Testament in my Blood Here is the word of institution and consecration And This do ye as oft as ye drink it in remembrance of me this is the word of commandement and of direction v. 25. Hitherto the Apostle hath delivered what Christ did and said at the appointment of this ordinance Now in the verse following he delivers unto them doctrinally what the true meaning and intent of their action is in celebrating the Lords supper For saith he as often as ye eat this bread and drink this cup ye shew the Lords death till he come As if he had said Christ having thus appointed his last supper to be celebrated by the breaking of bread and partaking of the cup for a remembrance of him and of that which he hath done for us your imitation of him in this ordinance in the nature of it is a shewing forth of his death a testimoniall of your faith in his death till he come again to receive you into life This is the doctrine which is delivered concerning the Ordinance it self as it is to be celebrated in imitation of Christ Followeth the doctrine delivered concerning the way to do this worthily both in respect of every Member by himselfe in particular and in respect of the Body of the Congregation in common The particular Members are taught 1. What the guilt is of unworthy partaking 2. How this guilt is to be avoyded 3. What the punishment of unworthy partaking is with the cause deserving it and the effect following thereupon 4. And how both the punishment and the dangerous effect of it is prevented Concerning the guilt of unworthy partaking the Apostle doth inferre it as a consequence from the foregoing doctrines thus vers 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. That is Seeing the Lord hath ordained that the eating of this his bread and the drinking of his cup shall be the memoriall of his body broken and of his blood shed for us therefore if any man doth not partake thereof answerably to this end and as it becommeth those that celebrate the memoriall of his death till his comming he shall be guilty before the Lord of his body and blood as if he were one of those that dealt with him unworthily and put him to death with wicked profane hands The way to avoyd this guilt is to come with a previous examination of ourselves this is taught v. 28. in these words But let a man examine himself and so let him eat of that bread and drink of that cup. As if he had said But if you will free your selves from this guilt you must come with due preparation of heart unto the action of the Lords supper and this preparation must be a tryall of your state in the presence of God so as to approve your selves in all things to be answerable unto his will in fulfilling the purpose of this ordinance Concerning the punishment due unto the unworthy partakers the Apostle teacheth them that it is the judgement of damnation v. 29. For saith he he that eateth and drinketh unworthily eateth and drinketh damnation to himself As if he had said Be carefull thus to examine and approve your selves in the use of this ordinance unto God to answer his will for if you do not so but come unworthily you shall by your eating and drinking procure a judgement of damnation to your selves as a just punishment of your sinne The cause deserving this punishment is their neglect of respect and reverence due to God and his ordinance the Apostle calls it v. 29. the not discerning the Lords body that is the want of care and respect due to the body of the Lord not taking notice of the dignity and worth of it nor discerning Gods purpose in offering it to us but using it as a common thing doth deserve this punishment The effect following upon this cause in them was that many of them were weak and sick and asleep v. 30. For this cause saith he many are weak and sickly among you and many sleep As if he had said And because the punishment of condemnation is due unto you therefore God doth afflict you to shew his displeasure with outward judgements upon you in the flesh The means to prevent these evils are two the first is our duty which may prevent the temporall chastisement the second is Gods dealing with us to prevent the eternall punishment Our duty is to judge our selves whereunto a promise is made that if we perform it we shall not be judged of God v. 31. For if we would judge our selves we should not be judged As if he had said These judgements of God befall unto you because you take not heed to your wayes in his service for if you did judge and condemne your selves by repentance for your faults God would not thus judge you with such chastisements Gods dealing with us to prevent the eternall evill of the deserved punishment is by such chastisements to free us from being condemned with the world v. 32. But when saith he we are judged we are chastened of the Lord that we should not be condemned with the world As if he had said However these chastisements are justly inflicted and judgements befalling us for want of care to judge our selves and shew that we deserve damnation yet God doth not inflict them otherwise then as a Father doth to correct us and chastise us in love that we may not be condemned finally with the world Thus he

manner by a speciall blessing he separated from the common to a holy use and then gave it to his Disciples commanding them all to drink of it Thirdly this bread and cup the Lord did distribute being at the table with his Disciples where he spake with them of his death and of the fruits thereof and of his comming again as you may see more at large in Matth. 26. from vers 20. till 36. Mark 14. from v. 18. till 32. Luk. 22. from v. 13. till 39. and in John the whole chapters 13 14 15 16 17. are to be compared with the other three Evangelists and taken in as the matter of his table-discourse 10. Next unto this practise of the Lord the Apostolicall practise which in the Primitive church did herein follow the Lord is considerable that we may observe thereby what is properly imitable in the Lords practise by the Church 11. Let us look upon that which the Apostle Paul delivereth unto the church of Corinth Epist 1. chap. 10 11. I shall open the places briefly and then make some observations upon them In chap. 10. the Apostles scope is to disswade the Corinthians from symbolizing with Idolaters in eating of things sacrificed unto idols The parts of the chapter are two First he forbids a mixt communion with Idolaters in things pertaining to their Idol-worship as such from v. 1. till 23. Secondly he permits unto them a mixt conversation with Idolaters in eating and drinking even of those things which they had offered unto idols with this caution if it were done without offence unto weaker brethren from v. 23. till the end Amongst other arguments used to disswade them from partaking with idolaters in their Idol-worship one is taken from their engagement to celebrate the Lords supper and from the relation which they had to the Lord in it and to one another This is expressed from v. 15. till 22. where first he stirs them up to attention and to a serious consideration of that which he was to say I speak as to wise men saith he judge ye what I say v. 15. Then he declareth unto them three things and by the answer of a doubt doth conclude his dehortation First he sheweth what is meant by the use of the Elements in the Lords supper The cup of blessing saith he which we blesse is it not the communion of the blood of Christ and the bread which we breake is it not the communion of the body of Christ vers 16. As if he had said What do you mean by blessing the cup and breaking the bread at the Lords supper for what end and purpose is it instituted Is it not to evidence that you have communion with Christ in his body and blood as his spirituall members belonging to him Secondly he sheweth what is meant by their joynt partaking of the Elements We being many saith he are one bread and one body for we are all partakers of that one bread v. 17. As if he had said although in our selves we are many and distinct persons yet in reference to Christ we are as of old the shew-bread was to the Lord but one bread and one mysticall body because we all jointly do partake of that one bread which in a mysterie is his body And this is brought in as a reason to confirme the foregoing point For saith he we being many are one bread c. that is The reason why the blessing of the cup and breaking of the bread doth mean and import a communion with Christ in his blood body is cleer from our mutual relation and the conjunction wherein we stand one to another by this action jointly performed which is this That we all by it respecting each other in Christ evidence our selves to be one bread and one body to him So then hereby we plainly attest our communion with him seeing by this action as relating unto him we have communion one with another Thirdly he sheweth what is meant by the eating of Sacrifices v. 18. Behold saith he Israel after the flesh are not they which eat of the sacrifices partakers of the altar As if he had said consider the custome of the Jews after the flesh in their sacrifices and the ordinance that God gave unto them concerning the eating of holy things Their custome is that such as eat of the Sacrifices have communion with the Altar and partake in the worship by which the sacrifices are offered up unto God and if you look upon Gods ordinance given to the Priests concerning holy things Levit. 22. from v. 10. till 17. you shall see that all strangers are expresly forbidden to partake thereof and that none but such as had a reference to the altar might eat of them the Lord intimating and the custome of the Nation confirming it that the eating of sacrifices is not a common action but a matter of worship importing a communion with the Altar From all which the Apostle doth tacitely insinuate thus much That as the chief thing aimed at in the Lords supper is to evidence our communion with Christ and with one another in reference to him and the cleer purpose of the Jews in eating of sacrifices was to manifest their relation unto the Altar as partakers of the worship and service done at it So the meaning and intent of eating things sacrificed unto Idols must be to have communion with the altar of the Idol and the idolatrous worship performed thereat This inference is not expressed but only intimated till a doubt be proposed and answered The doubt is proposed v. 19. thus What say L●h●n saith he that the Idol is any thing or that which is offered ●n sacrifice to Idols is any thing As if he had said I do not intend to intimate unto you by this that an Idol is that which hath a reall being for we know that an Idol is nothing in the world 1 Cor. 8. 4 8. consequently I do not say that the things offered in sacrifice unto Idols are any thing in reference to worship further then the imagination of the Idolater doth fancie them to be which giveth no being to any thing So then in the proposall of the doubt he doth cleerly deny that which it seemeth to suppose and then for a fuller answer unto it he doth shew his cleer meaning concerning the sacrifices of the Gentiles and inferreth from thence as a conclusion that their duty was not to partake thereof His meaning concerning the sacrifices of the Gentiles is v. 20. in these words But I say that the things which the Gentiles sacrifice they sacrifice unto devils Demons and not unto God As if he had said But my meaning is to declare that the purpose of the Gentiles is to worship their Demons which are Devils or imaginary and not the true Gods Whereupon he inferreth his dehortatory conclusion thus And I would not that ye should have fellowship with devils As if he said Because the meaning and purpose of partaking of Sacrifices is