Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	lord_n	show_v	supper_n	4,170	5	9.3436	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10037	Duties of communicants, or a treatise, teaching such as purpose to receiue the sacrament of the Lords Supper how they may rightly carrie themselues, before, in, and after the action of receiuing. By R: Preston, preacher of Gods Word at Rushden in Northampton-shire.	Preston, Richard, d. ca. 1624.	1621 (1621)	STC 20284; ESTC S100877	48,394	185

to say the Wine and minister it but vnder one kinde vnder the Bread without the wine contrarie vnto Christs institution who first tooke Bread and then Wine Ob Ob. But are not the outward signes ordinarie bread and wine Sol Sol. No. They are consecrated by a diuine Word which doth not change their substance into other substances but changeth them in their vse and name for that which was before but common Bread and Wine to nourish mens bodies is after the blessing set apart to an holy vse for the feeding of the soules of Christians And where before they were called but bread and wine they are now called by the names of those holy things they signifie the bodie and bloud of Christ the better to draw our mindes from those outward Elements to heauenly Graces which by the sight of our bodies they represent to the spirituall eyes of our faith The second thing that must be knowne is the vse and end of this Sacrament there be diuerse ends thereof First it is ordained of God to shew vs the Lord his death Christ when he had giuen the bread and wine to his Disciples bids them doe all in remembrance of him Luk 12.19 Mat. ●6 26 1. Cor. 11.26 And Paul sayth as often as we eate this bread and drinke of this cup we shew forth the Lords death till he come As the staying and killing of the Paschall Lambe was a notable meanes to shew the Lords death ●ill he came in the flesh so this Sacrament is a speciall meanes to shew vs his death alreadie come and vnder-gone for vs ●ill such time as he shall come againe to Iudge the world in righteousnesse Hence the Lords Supper is called a Propitiatorie sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not properly or really but figuratiuely because it is a memoriall of that Propitiatorie sacrifice which Christ offered vpon the crosse Vse Vse 1. This doctrine serueth to confute and ouerthrow the Popish Masse wherein the Priest would represent Christ vnto the People for this Sacrament is onely ordained of God as a liuely meanes to represent Christ and to shew forth his death till he come but yet they are not contented with this liuely representation of Chris● exhibited but they haue brought in three more representations and so make foure in all 1. Simplex representatio a simple representation of the death of Christ which is done so often as this Sacrament is receiued 2. Representatio ad viuem a liuely and full representation of Christs death which they doe vse yearely to set forth by solemne gestures apparell and other ceremonies vpon good Fryday as it is commonly called before Easter and so they make this Sacrament nothing else but a Pageant play 3. The third representation is their sacrifice of the Masse Bellar de Missa lib. cap. 1. And 4. the fourth is added by the Rhemists who wished that this Sacrament might bee celebrated at Easter Rhemist 1. Cor. 6.8 and the reliques of it if there were any hanged vp in a Pixe not onely to represent Christ but to housle the sicke But wee are taught by the word of God that by eating the bread and drinking the wine and not by gazing or looking on or lifting vp or turning about or carrying in processions or hanging vp bread in Pixes or by any such meanes is the Lords death shewed forth We are to acknowledge onely one Sacramentall representatiō of Christ in the Supper Morna contra Missam cap 60. and the sacrifice of the Masse an abhominable Idoll neuer heard of till after the time of Gregorie the Great in the fixt age of the Church Secondly by this point falleth to the ground another pillar of Poperie namely their Transubstantiation whereby they hold the very Elements of bread and wine to be changed into the very bodie and bloud of Christ and so maintaine the Physicall substantiall and reall presence but if the end of this Sacrament be to shew forth Christs death and all that wee must doe must be done in remembrance of him then Christ is not really or physically present Helpes of remembrance are of things absent not present and therefore Gelasius sayth Lib de duabus Christi naturis Bread and Wine in this Sacrament passe into the bodie and bloud of Christ yet so as the substāce and nature of Bread and Wine ceaseth not Bernard could say Christ is present Non materialiter sed spiritualiter not substantially but by a Sacramentall relation betweene the signes and the things signified This Popish tradition was not known in the primitiue church nor long after Which makes Ignatius say thus Ignatius in Epist ad Philadelph There is one flesh of our Lord and one bloud shed for vs one bread broken for all and one cup for the whole Church how was it possible better to distinguish betweene the signes and the thing signified then by these foure words first flesh and secondly bloud on the one part thirdly bread and fourthly cup on the other part This point is handled elswhere in one Treatise of the doctrine of this Sacrament 2. A second end of this Sacrament is to cōfirme our faith in which respect it is called a seale of the new couenant Mat. 26.28 Rom. 4.11 1 Cor. 11.25 and remission of sinnes and also to assure vs of life eternall in which respect it is called Reu. 2.7 the tree of life which God hath planted in the midst of the Paradise of his Church and whereof he hath promised to giue euery one that ouercommeth to eate Our Sauiour assureth vs Ioh 6.5 that if any man eate of this bread he shall liue for euer and the bread that I will giue him is my flesh which I will giue for the life of the World Ob Ob. Yea but wee haue the word to confirme our faith and to assure vs of our saluation what need we this Sacrament Sol Sol. Though wee haue the word yet this Sacrament is needfull and in two things it goeth beyond the word 1. In this Sacrament God offers and exhibites Christ and his benefits to euery faithfull Communicant Not onely generally as the word doth but also particularly therefore hee sayth Take thou this eate thou this c. But in the word hee speakes and offers Christ onely generally to all that beleeue and repent ctc. 2. In the word he giueth but onely his promise of grace touching Christ and his benefits but in this sacrament he giueth not onely his promise of grace and that in particular but also his seale and pledge for the further ratifying and establishing of his promise therefore it is said This is my bodie c. This then must needes much confirme our faith Vse as we see the Kings great broad seale set to a pardon confirmeth a pardon the matter of the seale of Gods Couenant consisteth not as doe the seales of Kings and Princes of the earth either of yellow

filled and the wedding furnished Oh that in this our day men would thinke vpon the Lords kinde Inuitation of vs to his well stored Table Isa 55.1.2 Pro. 9.5 Reason 4 4. Vnlesse a man doth often receiue he cutteth himselfe off from Christ the head and from the body which is the church for this Sacrament is a signe of that vnion and communion which we haue with Christ our head and of that fellowship vnion and communion which one member of the Church hath with another and how they are separated from all Atheists heretiques prophane persons of the world Christ sayth to Peter Iohn 13.8 vnlesse thou suffer me to wash thy feete thou hast no part in me So vnlesse in this Sacrament we suffer Christ to wash vs with his bloud we haue no part in him And againe sayth our Sauiour Ioh 15.6 If a man abide not in me he is cast forth as a branch that is withered and men gather them and cast them into the fire and they are burned Reason 5 5. He that neglecteth this Sacrament when it is offered neglecteth the food of his own soule and a speciall seale and pledge of his faith of Gods loue towards him in Christ for Christ the true bread of life is offered in this Sacrament and so often as God sendeth vs to this Sacrament so often he sendeth vs to a new token seale and pledge of his ancient loue Now none will bee content I thinke with feeding the body once a yeare nay scarce once a day What leannesse and lacke of grace is this to be content to haue our soules fedd with the bread of life but once a yeare The oftener our friends send vs loue-tokens and pledges of their affections the more doe we reioyce and with thankfull hearts receiue them but this token that GOD sends vs is Christ with all his benefits let vs therefore receiue him with prayse and with much ioy and whensoeuer he is offered to the hand of our faith Reason 6 6. Lastly to receiue Christ but once a yeare and no oftner came first in by the Romish Church who turned the Sacrament of the Lords Supper into the Propitiatory sacrifice of the Masse Concil trid sess 13. Can. 9. Mornae c●●tra Missam pa. 229 Willet Synop. Pag. 629. where they will offer Christ but not receiue him wheras still to this day all other Churchet among the Grecians Armenians Syrians Muscouites Germanes c. retaine an often Communion in one yeare Vse 1 The vse of this point serueth to confute 1. The Papists that goe about to disanuall the necessarie vse and often receiuing of the Lords Supper binding lay men to a set time and season of receiuing to Easter time onely whereas Christ requireth an often repetition of his death and a diligent comming vnto his Supper 2. The Atheists that make no reckoning of this Sacrament perhaps they will come once in a month to the Church to saue a forfeit but scarce once in a yeare to receiue the Lords Supper and when they receiue it they make no more account of it then some three halpenie Ordinarie there is such scantnesse of Grace among them that they feele no sweetnesse in it 3. Temporizing Communicants that communicate at some season of the yeare or at some supposed good times onely as though seasons and Moones and the influences of the skie gaue vertue to Gods ordinances 4. All wicked people that abstaine from this Supper for very negligence in want of preparation or because they are fallen out with their neighbour and cannot be in perfect charitie To these and all such it may be said that they are grieuous sinners and great transgressors of Gods Commandements they are open contemners of the practise of the faithfull they incurre the wrath and displeasure of the Master of this feast so as in Iustice and true Iudgement he may tell them they shall neuer tast of his meate any more they cut themselues off from Christ and from vnitie and concord with his Church they despise the foode of their soules and the pledges and tokens of Gods loue and they vtterly cast off the seales of their owne saluation Ob Ob. Yea but S. Paul sayth that it is better for a man to abstaine then come for the worse 1. Cor. 11.34 Sol Sol. It is true indeed therefore all such as come vpon a good intent and yet without knowledge of that they come for or such as come for custome or companie without examination of themselues or such as because they would be counted Christians come without their wedding garment Mat. 22.12 hauing neither faith nor a good conscience doe sinne greatly in comming as well as the former in not comming at all but yet these can be no preiudice o● discouragement to them tha● are rightly prepared Other mens sinnes must not be block● in their way to this banquet to hinder them from it Vse 2 2. This serues for our Instruction If so often as the bloud of Christ is shed it is shed for the remission of sinnes then we ought often to receiue it that our sins accordingly may be forgiuen Ambros de Sacra lib. 5. cap 6. Make hast to come oftentimes vnto this Sacrament for when this thing is di●igently and continually done Ignatius in Epist ad Ephes the powers of Sathan are expelled which turneth his actes into firie darts to moue men to sinne And albeit thou make a stand at thy sinnes yet if they be not so great as for them thou ought to be excommunicate thou mayest not separate thy selfe from the medicine of the bodie and bloud of Christ for Hilarius de Consecra dist 2. it is to be feared least that hee which withdraweth himselfe ●ong from the bodie of Christ be vtterly estranged from saluation He therefore that ceased to sinne let him not cease to communicate Oh therefore examine Theophilact in 1. Cor. cap. 11. and bolt out thy conscience and so come vnto these heauenly mysteries not on the festiuall not on the vnfestiuall dayes onely but at all times when thou findest thy selfe readie and worthie The second dutie in our behauiour before wee receiue is Preparation whereby we must prepare and fit our selues to a right receiuing of this holy Sacrament this is verie necessarie the People of God are commanded to prepare themselues before-hand Psal 57.7 2. Chro 30.12.13 to all the parts of Gods worship and seruice and therefore much more to this holy Sacrament This Preparation is called Examination Let a man sayth the Apostle examine himselfe 1. Cor. 11.28 and so let him eate of this bread and drinke of this cup. This examination is threefolde 1. Of our sinnes past and present 2. Of our reconciliation with God 3. Of our reconciliation with our brethren First for the Examination of our selues touching our sinnes past or present that is set down in the Lamentations of Ieremiah Lam.

3.40.41 where the Prophet sayth Come let vs search trie and examine our owne wayes and so turne againe to the Lord but howe must we examine our selues surely by the Law of God we must know that and take that into our hands Ephes 5.13 as a glasse to behold our selues in for it will shew vs all our sinnes Gal. 3.10 originall actuall c. Yea not onely our sinnes but the punishment of sinnes the Law as a lyne will shew vs all our crookednesse and fetch vs in by such circumstances as wherby we shall not content our selues with a Confession in grosse that we are sinners bvt we shall confesse our sinnes to be out of measure sinfull and like the Kings Atturney sift and exaggerate euery circumstance of our sinne to make it as foule as can be that our harts may be beaten downe in the sence of our miserie and that we may cry out of our selues Alas What haue I done And in this Examination wee must iudge 1. Cor. 11.31.32 and condemne our selues that so we be not iudged and condemned of the Lord. We must doe as the Iudge doth in his examining of a theefe or an euill doer first set our selues at the barre of the Lords seate to whom we must bee countable secondly make diligent search into our offences thirdly produce witnesses fourthly accuse our selues and plead guiltie fiftly confesse the particulars and sixtly passe sentence of death vpon our selues iudging our selues a people worthie to bee cut off Ezek. The second thing whereof we must examine our selues is whether our sinnes be pardoned whether the seale of Gods spirit is set to the pardon whether Christ hath acquitted and discharged vs for our offences 1. Tim. 1.13 14. whether we bee reconciled vnto God or in the state of grace or no this Sacrament profits none but such as are in Christ Examine your selues saith S. Paul whether you be in the faith or no 2. Cor. 13.5 proue your selues know you not that Christ is in you except you be Reprobates We may know whether wee be reconciled vnto God and haue gotten pardon of our sins two wayes 1. If we feele that we haue truely beleeued 2. If we perceiue that wee haue truely repented For the first wee shall know that wee haue truely beleeued by examining three signes of our faith First if we finde wee haue receiued the spirit of grace and the sauing gifts and graces thereof which they that true●y beleeue doe receiue then may we know that wee are reconciled vnto GOD and haue true faith Hereby sayth Saint IOHN Wee know that wee dwell in him 1. Ioh 4.13 and hee in is because hee hath giuen vs of his Spirit And among all the gifts of ●he Spirit earnest and hear●●e Prayer is a note of true ●aith for therein the Spirit ●f GOD giueth vs confidence ●nd boldnesse to crie Rom. 8.15.26 Ab●a Father with sighes and ●●bbes that cannot bee expresed Secondly we shall know we ●aue faith if there bee an inward ward battell against feare against infidelitie against sinne and against the temptation of Sathan so as through Gods blessing we doe ouercome Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Euery crosse puffe of winde of affliction or temptation vnsetleth the vnbeleeuer but the beleeuer will not feare though the earth bee moued Psal 46.2 his faith is like Iron the more it is beaten the harder it is or the waters the more they are pressed the stronger they are and the more impetuous as we see in the Sea betweene two rockes and in Riuers vnder the Arches of a bridge Thirdly the third signe of faith is a sense and feeling of the fruit of faith as 1. Of peace of Conscience secondly of Iustification Being iustified by faith Rom. 5.1 we haue peace towards God through our Lord Iesus Christ thirdly of Ioy which is called vnspeakeable and glorious Wee ioy in God through our Lord Iesus Christ by whom we haue receiued the attonement fourthly of mortification Act. 15.9 faith purifieth the heart it suffereth no vncleane thoughts vnlawfull lusts or wandring motions to harbour there it purgeth out the old leauen and by little and little transchangeth it into a newe lumpe fiftly of obedience We haue receiued grace Rom. 1.5 and Apostleship that obedience might bee giuen vnto the faith Heb. 11.8 And Abraham by faith when he was called obeyed God Gal. 5.6 sixtly of loue faith worketh by loue both towardes God man towards him that begate and him that is begotten yea and him that is not yet begotten seauenthly Of remission of sinnes Act. 13.48 so many as were ordained to eternall life beleeued And againe All that beleeue in Christ Act. 10.43 shall receiue remission of sinnes c. The inward sense of such fruits as these argueth faith to be in the heart of him that beareth them For our Repentance we shall know that wee haue repented by these foure signes of it First if we feele by examination that we haue tender harts euen like melting waxe 2. Cor. 7.10 continually mourning and grieuing for our sinnes and offences the sacrifices of God are a contrite Psal 51.17 Psal 34.18 And 77 3. And 143.4 Isa 42.3 Ioel 2.3 Act 2.37 broken afflicted anguished perplexed brused rent and pricked heart He that vnfainedly repenteth doth lament and bewaile his former sinnes and conceiueth such inward griefe that his heart doth melt 2. King 22.19 and his spirit is sore troubled within him 1 Sam. 8.15 Our sinnes should be our greatest sorrow nothing should goe so neare our hearts as they and therefore the Lord saith that when men are brought to a true sight of their sinnes they shall mourne for them as one that mourneth for his owne sonne Zach. 12.10 and be sorrie as one is sorrie for his first borne Secondly we shall know that we haue repented if wee feele our selues prone and forward to hate with perfect hatred and detestation all our sinnes past or present our selues for our sinnes whereby we haue offended our gracious and mercifull Father 2. Cor. 7.11 This is called Indignation or displeasure signifying how much euery penitent man is angrie and displeased with himselfe and thus did Iob repent of his sinnes saying Iob 42.6 I abhorre my selfe in dust and ashes and Paul Rom. 7 24. when he called himselfe a Persecutor and a miserable wretch Thirdly we shall know our repentance to be sound if for the time to come we purpose and resolue to leaue forsake all our former sinnes Si vis esse verus paenitens cessa a peccato et noli amplius peccare quoniam inais est paenitētia quamsequēs coinquamt culpa Bern. Medita c. 4. yea all manner of iniquitie It is not sufficient for vs to be inwardly sorrowfull but we must put away all our sinnes and if thou wilt be a