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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47744	Five discourses by the author of The snake in the grass viz. On water baptism, episcopacy, primitive heresie of the Quakers, reflections on the Quakers, a brief account of the Socinian trinity ; to which is added a preface to the whole.; Selections. 1700	Leslie, Charles, 1650-1722.	1700 (1700)	Wing L1133; ESTC R1214	55,897	120

have been Indulged to young Converts in Primitive Times Ans 1. To say they were not Perpetual is one thing but to say That they were not so much as of Institution under the Gospel seems a strange Assertion when Christ gave the Institution out of his own Mouth Matth. xxviii 19. Go Baptize And of his Supper said This do Luk. xxii 19. 2. The Reason why this shou'd not be Perpetual is very Precarious to suppose that the Holiness of any Person shou'd exempt him from observing the Institutions of God whereas Christ himself submitted to them and said That it became him to fulfil all Righteousness Mat. iii. 15 i. e. all the Righteous Institutions of God This is the Reason which Christ gave for his Baptism yet the Quakers think that their Holiness will excuse them from Baptism Christ submitted to John's Baptism saying That we ought to fulfil all God's Institutions Yet the Quakers will not submit to Christ's Baptism saying That they are got beyond it All were required to submit to John's Baptism during his Ministry because he was sent from God to Baptize therefore Christ also submitted unto it and did receive his own Commission to Baptize by the visible Descent of the Holy Ghost upon his receiving the Baptism of John All are yet more expresly commanded to receive the Baptism of Christ. Go Baptize ALL NATIONS Go ye into ALL THE WORLD Matth. xxviii 19. Mar. xvi 15. and Preach the Gospel to EVERY CREATURE He that Believeth and is BAPTIZED shall be saved But the Quakers and Muggletonians excuse themselves as being too Good for it They truly feeling in themselves as it is expressed in the Key before quoted p. 26. the very Thing which outward Water Bread and Wine do signifie they leave them off But were they as Holy as they pretend yet wou'd not this excuse them from observing the Institutions of Christ nay the greatest Sign of Holiness and true Humility is not to think our selves above his Institutions but obediently to observe them after the Blessed Example of Christ our Lord. And it is the greatest Instance of Spiritual Pride and the most Fatal Deception in the World thus to over-value our selves it betrays the grossest Ignorance of Spiritual things For the more a Man knows of himself and of God the more he discovers of his own Weakness and Vnworthiness he appears less in his own sight and frames himself the more Obsequiously with the most profound Humility and Resignation Dutifully and Zealously to observe every the least Command of God They are Novices in the Knowledge of God who are lifted up with Pride and these fall into the Condemnation of the Devil 1 Tim. iii. 6. And what can be greater Pride than to think our selves in an higher Condition of Perfection than the Holy Apostles and all those Glorious Saints and Martyrs who were the First-fruits of the Gospel called in the Key above quoted by the Lessening Stile of Young Converts in Primitive Times St. Paul though IMMEDIATELY Converted and Enlightned MIRACULOUSLY from HEAVEN was commanded to go to Annanias to be Baptized But our Quakers pass him off as a Young Convert they have got beyond him and think themselves more HIGHLY Enlightned than he was And for that Reason only not to need that Baptism which was thought necessary for him And all the other Christians from Christ to George Fox were Young Converts Then it was that a greater Light was given than ever was known in the Church of Christ before to make the Outward Baptism cease as of no longer use to those who had attain'd the Substance Or otherwise none of the Primitive Christians knew their own Holiness or were so Humble as not to own it to that Degree as to place themselves above all outward Ordinances These are the Grounds and Reasons of the Quakers why Baptism and the Lord's Supper were not Perpetual Which in the mildest word that I cou'd frame I have call'd Precarious And they must appear to be such till the Quakers can give some other Proof besides their own saying so either that the Holiness of any Person can excuse him from the Observance of Christ's Institution Or that they have a greater Degree of Holiness than all others since Christ who have been Baptized 3. But the Perpetuity of Baptism and the Lord's Supper are fully expressed in the Words of the Scripture When Christ gave Commission to his Disciples to Baptize he promised to be with them in the Execution of that Commission even unto the End of the World Matth. xxviii 20. which shews that the Commission was to descend after the Death of the Apostles to whom it was given And it tells how long Alway even unto the End of the World The like Perpetuity is annexed to the Institution of the Lord's Supper 1 Cor. xi 26. Till Christ come again It was Instituted in Remembrance of him and therefore to be continu'd till his Coming again III. I know the Quakers do Interpret this not of Christ's Outward and Personal Coming at the Resurrection which after Hymeneus and Philetus 2 Tim. ii 18. they say is past already that is Inwardly perform'd by the Spiritual Resurrection of Christ or the Light in their Hearts And they say That the Institution of the Lord's Supper was only to continue till that Inward Coming or forming of Christ in our Hearts which they having obtain'd as they presume therefore they throw off the Outward Supper But was not Christ formed in the Hearts of the Apostles to whom Christ gave his Holy Supper as much as in the Hearts of the Quakers now Was he not Come SPIRITUALLY to Paul after his Conversion And before his Command above quoted of continuing the Practice of the Lord's Supper till his Coming If they say That this was only to have it continu'd to those weaker Christians who had not Christ thoroughly formed in their Hearts First Who can say That Christ is thoroughly formed in his Heart May there not be greater and greater Degrees of the Inspiration of Christ in our Hearts And can we ever come to the End of it so as to need no further Inspiration or Coming of Christ within us Therefore Christ 's Inward Coming is always to be expected His further and further Coming and Inspiration But if that Coming which the Quakers wou'd make to be the Determination of the Outward Institutiom of the Lord's Supper be the Least Degree of his Coming then every Christian nay according to the Quakers every Man in the World not only is but always was exempted from the Observation of that Institution because the Quakers do own That every Man in the World has and ever had the Light within which they make to be Christ at least an Influence and Inspiration from Christ and so to be a Coming or Presence of his in the Heart And therefore by this Rule Christ is Come to every Man in some Degree or other And if there be not some stinting or ascertaining of

but the Woman being deccived was in the Transgression Adam was deceived and fell as well as the Woman but the meaning is he was not first or principally deceived Again As for you who stick so close to the Letter when it seemeth to serve your turn Go ye and learn what that meaneth I WILL HAVE MERCY AND NOT SACRIFICE Math. ix 13. By which it cannot be understood that God did not require Sacrifice for he commanded it upon Pain of Death Yet he says Jer. vii 22. I spake not unto your Fathers nor commanded them concerning Burnt-Offerings or Sacrifices But this thing Commanded I them saying Obey my Voice c. according as it is written 1 Sam. xv 22. To obey is better than Sacrifice By all which cannot be meant that God did not Command the Jews concerning Burnt-Offerings and Sacrifices for we know how particularly they were commanded but that the outward Sacrifice was not the chief and principal part of the Command which respected chiefly the inward Sacrifice and Circumcision of the Heart Which when they neglected and lean'd wholly to the Outward then God detests their Oblations Isa i. 14. Your new Moons and your appointed Feasts my Soul hateth I am weary to bear them And he says V. 12. Who hath required this at your Hand It was certainly God who had requir'd all these things at their hands but these outward Performances tho' the Neglect or Abuse of them was punished with Death yet they were not the chief and principal part of the Command being intended chiefly for the sake of the Inward and Spiritual Part From which when they were separated they were like the Body when the Soul is gone a dead and a loathsome CARCASS of Religion And which God is therefore said not to have commanded because he did not Command them without the other As he made not the Body without the Soul yet he made the Body as well as the Soul VIII And as there is Soul and Body in Man so while Man is in the Body there must be a Soul and Body of Religion that is an outward and an inward WORSHIP with our Bodies as well as our Souls And as the Separation of Soul and Body in Man is called Death so is the Separation of the outward and the inward Part of Religion the Death and Destruction of Religion The outward is the Cask and the inward is the Wine The Cask is no Part of the Wine but if you break the Cask you lose the Wine And as certainly whoever destroys the outward Institutions of Religion lose the inward Parts of it too As is sadly experienc'd in the Quakers who having thrown off the outward Baptism and the other Sacrament of Christ's Death have thereby lost the inward thing signify'd which is the PERSONAL Christ as Existing without all other Men and having so Suffer'd Rose Ascended and now and for ever Sitteth in Heaven in his true proper Human Nature WITHOUT all other Men. This the Quakers will not own except some of the New Separation and this they have lost by their Neglect of those outward Sacraments which Christ appointed for this very End among others that is as Remembrances of his Death For it had been morally impossible for Men who had constantly and with due Reverence attended these holy Sacraments of Baptism and the Lord's Supper ever to have forgot his Death so lively represented before their Eyes and into which they were baptized or to have turn'd all into a meer Allegory perform'd within every Man's Breast as these Quakers have done But the Enemy has perswaded them to break the Cask and destroy the Body of Religion whereby the Wine is spilt and the Soul of Religion is fled from them And by neglecting the outward Part they have lost the whole Inward and Truth of Religion which is a true Faith in the OUTWARD Christ and in the Satisfaction made for our Sins by his Blood OUTWARDLY shed and in his Intercession in our Nature as our High-Priest at his Father's Right Hand now in Heaven into which Holy of Holies He has carry'd his own Blood of Expiation once offer'd upon the Cross and presents it for ever as the Atonement and full Satisfaction for the Sins of the whole World but apply'd only by true Faith and Repentance thereby becomes fully Effectual to the Salvation of every Faithful Penitent This is the only true Christian Faith And from this the Quakers have totally fallen and that chiefly by their Mad throwing off the OUTWARD Guards Preservatives Fences Sacraments and Pledges of Religion And those OUTWARD Means of Grace which Christ has commanded and given us as the only OUTWARD GROUNDS for our Hope of Glory For how can that Man get to Heaven who will not go the way that Christ has appointed who came down from Heaven on purpose to shew and lead us the way thither yet we will be wiser than he find fault with his Institutions as being too much upon the Outward and think that we can and may Spiritualize them finer and make the way shorter than he has done IX But to return if the Quakers cou'd find such Texts concerning Baptism as I have shewn above concerning Sacrifices as if it were said That God did not command Baptism that he hated it and was weary to bear it that he would not have it c. If such Texts cou'd be found How wou'd the Quakers triumph Who wou'd be able to stand before them And yet if such were found they wou'd prove no more against the outward BAPTISM than they did against the outward SACRIFICES i. e. That if any regarded nothing else in Baptism than the outward Washing it wou'd be as hateful to God as the Jewish Sacrifices when they regarded nothing more in them but the Outward And it may be truly said That God did not Command either such Sacrifices or such a Baptism because he commanded not the Outward alone but with respect unto and chiefly for the sake of the Inward And therefore as all these and other the like Expressions in the Old Testament did not at all tend to the Abolition only to the Rectification of the Legal Sacrifices So much less can that single Expression 1 Cor. i. 17. of Paul's saying upon the occasion and in the sense abovemention'd that he was not sent to Baptize but to Preach much less can this infer the Abolition of Baptism being as positively commanded as Sacrifices were under the Law and as certainly practis'd by the Apostles as the Sacrifices were by the Levitical Priests X. Now suppose that I should deny that OUTWARD Sacrifices were ever commanded or that the Jews did ever practise them And shou'd Interpret all that is said of Sacrifices only of the Inward as the Quakers do of Baptism and I shou'd produce the Texts above-quoted to prove that God did not command Sacrifices which are much more positive than that single one which is strain'd against Baptism I say suppose that I shou'd be so

this Degree then Christ was always so Come to All as to make the Institution of the Lord's Supper useless at all Times to All. Nay it was ended before it began For if his Inward Coming does end it it cou'd never begin because he was always so Inwardly Come But if there are some Degrees of his Coming so weak as to need the Help of the Outward Institution to which God has annexed the Promise of his Grace when duly Administred and Receiv'd than these Degrees must be known else those may be depriv'd of the Benefit of it who have most need of it And those are they who think that they need it least Secondly The Quakers do not always pretend all of them to the same Degrees of Perfection if there be Degrees in Perfection they must be sensible sometimes at least others are of the many Weaknesses of some of their Number Why then do they not allow the Lord's Supper to those Weaker ones Else they must say That it was not intended for the Weak more than for the Strong And so that the Institution and Practise of it by Christ and his Apostles was wholly useless and to no purpose And that all those high Things said of it That it is the Communion of the Body and Blood of Christ 1 Cor. x. 16. And Christ's own Words This is my Body And therefore that the receiving it unworthily is being Guilty of the Body and Blood of the Lord That therefore we shou'd approach to it with the greatest Reverence and Preparation to Examine our selves seriously and diligently that we may receive it with pure Hearts and Minds And the Dreadful Judgments which do attend the Neglect or Abuse of it not only sundry Diseases and divers kinds of Deaths but Damnation 1 Cor. xi from Ver. 27. I say all these were Words thrown into the Air of no Meaning nor Import at all if the Quaker Interpretation be true which makes nothing at all of the Lord's Supper but renders it wholly Precarious and Insignificant even at the time of its Institution and now to be hurtful and Pernicious as drawing Men from the Substance to meer Shadows for they make of it no more IV. But I wou'd beseech them to consider how much more highly God does value it and how Material a part of his Religion he does make it For when St. Paul was taught the Faith immediately from Heaven and not from those who were Apostles before him as he tells us Gal. i. 16 17. Christ took care to instruct him as to this of the Lord's Supper particularly And he presses it upon the Corinthians as having receiv'd it from God For I have received of the Lord says he 1 Cor. xi 23. that which also I delivered unto you that the Lord Jesus the same Night in which he was Betrayed took Break c. and so goes on to relate the whole Institution of the Lord's Supper and the mighty Consequences the Benefits and Advantages of it the Examination preparatory to it and the Vengeance both Temporal and Eternal which was due to the Contempt of it This shews that Christ did not Institute this Holy Sacrament by Chance It was the last Act of his Life and his Dying Bequest to his Church fill'd with all his Blessings and carrying with it to the Worthy Receivers the whole Merits and Purchase of his Death and Passion the Remission of our Sins and full Title to Heaven Brethren I speak after the Manner of Men Gal. iii. 15. tho' it be but a Man's Testament yet if it be confirmed no Man disannulleth or addeth thereto How much less then can any Man take upon him to disannul this last Will and Testament of Christ's which he has left to his Church and Bequeathed it to her with his Dying Breath This was the Reason that it was not only so particularly Recorded by the several Evangelists in the Gospels but when St. Paul was taught immediately from Heaven this most Material Institution was not forgot but Christ Himself instructed him in it to shew the great Stress and Value which he laid upon it And let this suffice to have said in this place concerning this other Sacrament of the Lord's Supper It s Institution is as Plain and Express as that of Baptism And the Practise of it in the Days of the Apostles and all Ages since has been as Vniversal And what has been said of Baptism is of Equal Force as to this And the Quaker Arguments against this are upon the same Foundation as those against Baptism only they have not so many Objections against this Therefore I have made Baptism the chief Subject of this Discourse yet so as likewise to include the Sacrament of the Lord's Supper Therefore we will go on to consider what remains of the present Objection which Militates equally against both that there are no Signs under the Gospel V. And here let me observe First That these Signs and Figures which the Quakers make Incompatable to the Gospel State ought only to be understood of the Signs and Figures in the Law which were ordain'd as Types of Christ And of these it is truly argu'd That when Christ who is the Substance is come they must cease of course which Argument the Quakers bring against the Signs and Figures which Christ did Institute under the Gospel But how foreign this is from their purpose let any one judge For those Signs and Figures which were appointed by Christ cou'd not be Types of Christ because a Type is what goes before a Thing and shews it to come And therefore when that which it foreshews is come it ceases But as there were Types under the Law to foreshew Christ's coming in the Flesh and his Sacrifice upon the Cross which therefore are ceased so Christ has appointed other Types to foreshew his second Coming to Judge the World and which therefore must last till he shall so come as the Types of his first coming did last till he did so come The Sacrifices under the Law did praefigure the Death of Christ but the Sacraments under the Gospel were Instituted in Remembrance of it as well as for Types of our future Vnion with him in Heaven Therefore the same Reason which makes the Legal Types to cease does infer That the Evangelical Types must not cease till they likewise shall be fulfilled which will not be till we arrive at Heaven Thus as they are Types And then Secondly As they are Remembrances of what is past they are to last as long as the Remembrance of that which they Represent ought to last with us Christ did not Institute his Supper that we shou'd thereby Remember his Death a Day or a Year but till his Coming again His Death took his Personal Presence from us and therefore till that Return we must continue the Remembrance that is of his Absence till the Glorious Return of his Visible Body which was separated from us by his Death Thus no advantage can be