Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	bread_n	call_v	cup_n	7,649	5	9.8955	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35951	An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...; Expositio analytica omnium Apostolicarum Epistolarum. English	Dickson, David, 1583?-1663.; Retchford, William.; Dickson, David, 1583?-1663. Epistle of Paul to the Hebrews.	1659 (1659)	Wing D1403; ESTC R7896	807,291	340

brook with Gods approbation how mean soever it seem before the world 2. When honour and a good conscience cannot be kept together let the honour be quitted and the preferment go 4. When hee was come to years hee did this Then 1. What one hath done in his non-age or ignorance is not reckoned when after riper consideration hee amendeth it 2. The more ripely and advisedly a good work be done it is the more commendable Vers. 25. Chusing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season The reason of his refusal is the estimation which hee had of the estate of Gods people how afflicted soever above the pleasures of sin Then 1. Hee who chuseth the priviledges and fellowship of Gods people must chuse their affliction also 2. The Riches Honour and Pleasure which a man enjoyeth with the disavowing of true Religion and want of the society of Gods people which hee might have are but the pleasures of sin 3. What pleasure a man can have by sin is but for a season 4. It is better to be afflicted for a season with Gods people than to live with the wicked with pleasure for a season and it is greater misery to be in a sinful state than in an afflicted state Vers. 26. Esteeming the reproach of CHRIST greater Riches than the Treasures of Aegypt For hee had respect unto the Recompence of Reward Hee commendeth the work of Moses his Faith by the motives thereunto whereof the first was The high estimation of the reproach of Christ. Then 1. Moses and GODS People in his time did know CHRIST or else they could not have born his Cross and suffered for him 2. Christianity is as old as true Religion 3. The Cross and Reproach hath attended on true Religion in all Ages 4. What reproach men suffer for true Religion is reckoned to be Christs reproach and not theirs 5. Reproach and Shame is the heaviest part of the Cross for under it is all comprized here 2. The next Motive was His respect unto the Recompence of the Reward which also made him to esteem the Reproach his Riches Then 1. There is a reward for such as suffer reproach for Christ. 2. It is lawful yea needful for men to have respect unto this reward and to draw encouragement from it even for their own strengthening 3. Though the Cross seem terrible yet Faith can peirce through it and behold the reward following it 4. When sufferings for Christ are rightly seen they are the richest and most glorious passage in all our life Vers. 27. By Faith hee forsook Aegypt not feating the wrath of the King for hee endured as seeing him who is invisible Another work of Faith is his leading of the people from their dwelling places in Aegypt to the Wilderness with the hazard of the wrath of Pharaoh if hee should overtake them Then whatever it seem unto us now after it is done it was no small Faith at that time to undertake such a bu●●ness to turn his back upon a fertile land and go with such a company without provision to the wilderness 2. His Faith is commended for not fearing the wrath of the King Exod. 2.14 Moses feared the wrath of Pharaoh and fled After that Exod. 10.29 Hee feared not another Pharaoh as terrible as the former Then Where natural courage would succumb Faith will sustain yea and make a man endure as it is spoken in the next words where natural courage having led him on a little would forsake him at length 3. The encouragement unto this work was Hee saw him that is Invisible That is hee apprehended by Faith God more powerful than Pharaoh and more terrible Then 1. Faith openeth the eyes to see God in a spiritual manner who by sense or imagination carnal cannot be conceived 2. The beholding of the invisible God is able to support a mans courage against the terrour of men and all things visible and nothing else can do it Vers. 28. Through Faith hee kept the Passeover and the sprinkling of blood lest hee that destroyed the first-born should touch them Another work of his Faith is His keeping of the Passover That is the Sacrament of the Angels passing over and not destroying the people Then 1. It is usual for Scripture speaking of Sacraments to give the name of the thing signified to the sign because the sign is the memorial of the thing signified Circumcision is called the Covenant Gen. 17.13 because it is the memorial thereof The Paschal Supper for the like cause is here called the Passeover which was the work of the Angel because it was by appointment the memorial of it So the Cup in the Lords Supper is called The New Testament in Christs Blood and the Bread in the same Supper is called The broken Body of Christ because it is the memorial thereof 2. It is the work of Faith to celebrate a Sacrament rightly 3. As Moses celebrated the Passeover in assurance that the destroying Angel should not touch the people of Israel So may every Beleever be certified by using the Sacrament that the grace promised and sealed in the Sacrament shall be bestowed Vers. 29. By Faith they passed thorow the Red Sea as by dry Land which the Aegyptians essaying to do were drowned Hee joyneth the Faith of the true Israelites with the Faith of Moses for whose sakes the rest of the incredulous multitude got the benefit of Delivery also through the Red Sea which was the fruit of the Beleevers Faith Whence wee learn 1. That Faith will finde unexpected deliveries and out-gates where it might seem altogether impossible 2. Yea means of destruction by Faith may be turned into means of preservation 2. The fruit of Faith is evidenced by the drowning of the Aegyptians essaying themselves to follow that way which Faith had opened to Israel Then 1. Presumption in unbeleevers will set them on work to go thorow the same dangers which beleevers pass thorow but without all success For Beleevers shall escape where unbeleevers shall down 2. The benefit of Faith is best seen when the evil of unbeleef is seen Vers. 30. By Faith the walls of Jericho fell down after they were compassed about seven daies Hee ascribeth the down-throwing of the walls of Jericho to Faith making the Beleevers onely to compass them seven daies Then 1. What God doth for beleevers is reckoned the work of Faith because Faith setteth God on work so to say and his power imployed by faith worketh the work 2. Faith will throw down strong Holds and overcome seeming impossibilities 3. Faith must use such means as God appointeth albeit they seem but weak 4. It matters not how weak the means be if faith have a promise to prevail thereby 5. The means must be constantly used during the time that God appointeth them to be followed Vers. 31. By Faith the Harlot Rahab perished not with them that believed not when she had received the Spies

unto you that the Lord Iesus the same night in which hee was betrayed took bread 24. And when hee had given thanks hee brake it and said Take eat this is my body which is broken for you this do in remembrance of mee That hee may correct these errours First hee sets down the institution of the Sacrament to vers 27. and then hee exhorts them to and teaches them the lawful use of this Sacrament to the end As for the institution of the Supper hee shews that the Lord Jesus being about to suffer by way of Testament set his seal to the Covenant of Grace which by his mediation hee entred into between God and the Church Whereby the glorious memory of his death might bee celebrated in the world till his second comming and might bee delivered to the faithful and being delivered it might judicially confirm a right to his person and the benefits of his sufferings and a living virtue flowing from his death resurrection and exaltation to the sanctification and salvation of Beleevers and that by the symbols of this holy Banquet and holy Communion with God and amongst themselves To which end Christ sitting at Table with his Disciples after the eating of the Paschal Lamb First Took Bread and sanctified it by giving of thanks brake and gave it to his Disciples commanding them to take and eat further hee declared the Bread received and eaten to bee his body represented after a Sacramental manner that i● being given for our Redemption and after a judicial manner applied to us and last●y hee commanded that his Disciples or all the faithful should imitate this his action in the Church in remembrance of him who had paid the price of Redemption by the sufferings of his body Vers. 25. After the same manner also hee took the Cup when hee had supped saying This Cup is the New Testament in my blood this do you as oft as yee drink it in remembrance of mee That which concerns the other part of the Supper follows In the same Supper viz. after the Paschal Supper when the Bread was distributed Christ took the Cup with Wine sanctified by the giving of thanks gave it to the Disciples to drink further concerning the Cup hee declared That it being taken and drunk was that new Covenant of Grace between God and the Church established Sacramentally by his blood i. e. As it is ratified on Gods part that gives so it is confirmed on the beleevers part that receives and judicially applied and sealed Lastly Hee commanded that his Disciples should frequently imitate him in this action in remembrance of him who had paid the price of Redemption for the Church by the shedding of his blood Vers. 26. For as often as yee eat this Bread and drink this Cap yee do shew the Lords death till hee come And that wee might acknowledge that of two Elements Bread and Wine one Supper frequently to bee celebrated in the Church ought to bee made the Apostle would have perpetuated in the Church a publick commemoration of our Lords death by the often reiteration of this Sacrament and that because Christ would not bee present in his body with the Church before the last judgement by this Sacrament hee would that the memorial of the Churches redemption by his death might bee preserved and celebrated until hee come out of Heaven in the last day Vers. 27. Wherefore whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall bee guilty of the body and blood of the Lord. After the Apostle had repeated the institution of this Sacrament hee exhorts and instructs the Corinthians in the right use of it and that in six waies First Shewing the danger of guilt which they are liable to who prophane this Sacrament For whosoever without preparation and reverence otherwise than becomes such an Ordinance approaches so great mysteries abuses the Sacrament despiseth Christ and comes near to the wickedness of those that crucified Christ. Vers. 28. But let a man examine himself and so let him eat of that Bread and drink of that Cup. Secondly Shewing the easiness of preparation that every one may worthily receive this Sacrament Onely saith hee set every man examine himself that being sensible of the greatness of his sin and misery hee may see how much need hee hath of a remedy by Christ and let him consider with what Faith and purposes of holiness hee is bound to approach communion with Christ who is a thousand times lost without him and when hee hath examined himself so let him eat and drink in that holy Banquet i. e. so let him apply the thing signified with his participation of the sign that hee consider what need hee hath of it Vers. 29. For hee that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body Thirdly Having shewed the punishment of eating unworthily That hee brings judgement or temporal and eternal punishment unless hee repent upon himself by unworthy eating and drinking who participates of the outward Sacrament without examination of himself because hee discerns not this Feast or the thing signified from his own common Supper but comes to the Lords Table no otherwise than to some common one Vers. 30. For this cause many are weak and sickly among you and many sleep Fourthly Shewing before their eyes the examples of Gods temporal anger in diseases and death it self inflicted already upon many of the Corinthians for their prophanation of the Sacrament Vers. 31. For if wee would judge our selves wee should not bee judged Hee clears from severity this infliction of temporal judgement First From the equity of it That God justly punishes those that judge not themselves or repent not but lye securely in their sin which hee would not do if they repenting would judge themselves Vers. 32. For when wee are judged wee are chastened of the Lord that wee should not bee condemned with the world Further That the inflicting of these punishments is a fatherly chastisement whereby the faithful may bee brought to repentance and not perish with the world Vers. 33. Wherefore my Brethren when yee come together to eat tarry one for another Fifthly The Apostle directs the Corinthians to a right use of the Supper giving a Precept to avoid Schism that they would tarry one for another and would partake of the holy Supper together and every man take not his supper asunder because the Supper of the Lord is a common action of the Church in the publick Assembly to bee celebrated after the manner of a Feast Vers. 34. And if any man hunger let him eat at home that yee come not together unto condemnation And the rest will I set in order when I come Sixthly By forbidding their manner of feasting in publick by their feasts of charity before the holy Communion and commanding that if need were they would eat at home to satisfie their hunger repeating the danger of prophaning the Supper and of the

so much abhorre their society that they would not bee at their publick Religious Feasts Hee answers that that temptation was no other than what was ordinary to men for which they might hope for an end for the faithfulness of God who will not permit that they should bee tempted above measure who indeavour to keep themselves from impurity chiefly in the case of confessing of him but lest they should fall with the temptation hee is wont to discover a way of freedome from danger or at least from sin out of these things precedent from the first verse it follows Therefore wee ought not to feed in the Idols Temple upon things offered to Idols Vers. 14. Wherefore my dearly beloved flee from Idolatry Argum. 2. Of disswading from things offered to Idols in the Idols Temple Idolatry is joyned with the publike eating of things offered to Idols from which Idolatry yee ought to fly Therefore wee ought not to eat things offered to Idols in the Idols Temple Vers. 15. I speak as to wise men judge yee what I say Being about to confirm this Argument hee calls his Hearers or Readers wise and commands that they weigh both the argument now spoken and the confirmation of it which hee sub-joyns adding five reasons by which hee proves that this publike eating of things offered to Idols in the Idols Temple doth render them guilty of Idolatry Vers. 16. The Cup of Blessing which wee bless is it not the Communion of the Blood of Christ The bread which wee break is it not the Communion of the Body of Christ The first reason from the like example of Christians whose fashion is this The partaking of the Elements in the Supper of the Lord is the profession of our Communion with Christ and other Christians in the true Religion Therefore the partaking of things offered to Idols in the Feast of the Devil together with Idolaters is the profession of Communion with the Devil and Idolaters in Idolatry or their false Religion But hee urges this reason and the rest by often questioning The Cup of Blessing hee sayes Is it not a sign a powerful token and real profession of that saving Communion which wee have in the Blood of Christ shed for us Also that holy bread which wee break in our Assembly is not it a sign and real profession of that Communion which all of us have in the Body of Christ crucified for us Therefore it follows from the like that the partaking of the Sacrifice in an Idolatrous and devillish Feast is no less a sign and real profession in it self and out of the intention of the deed of Communion with Idolaters and the Idol to whom the Sacrifice was offered Vers. 17. For wee being many are one bread and one body for wee are all partakers of that one bread Hee unfolds this reason to this sense As wee Christians although many yet by virtue of our Society in the same worship Sacramentally sealed grow together as it were into one bread i. e. into one Mystical Body in this that wee communicate of one and the same Sacramental Bread So those that communicate with Idolaters in the participation of Idolatrous Sacrifices by virtue of their society in the same worship sealed by their Idolatrous feasting in the Idols Temple grow up into one Mystical body with them in this that together with them they communicate of one and the same Sacramental Sacrifice Vers. 18. Behold Israel after the flesh are not they which eat of the Sacrifices partakers of the Altar Reason 2. From the like example of the Israelites the Israelites eating of the Sacrifices by thus doing testified themselves to bee partakers of the Altar and Jewish Religion Therefore they who eat of the Idol-Sacrifices in the Idolatrous Feast witness that they communicate with Idolaters in their Idolatry Vers. 19. What say I then That the Idol is any thing or that which is offered in Sacrifice to Idols is any thing 20. But I say That the things which the Gentiles Sacrifice they Sacrifice to devils and not to God and I would not that yee should have fellowship with devils Reason 3. Propounded by way of answer to an objection Although an Idol hath nothing of Divinity as was said before nor things offered to Idols is any thing of the Worship of God which possibly the Idolater supposeth and intends yet in the nature of the work an Idolatrous Sacrifice is the worshipping of Devils 2 Chron. 11.15 Therefore partaking of that which is offered unto Idols is the most gross Idolatry from which you ought to abstain Vers. 21. Yee cannot drink the Cup of the Lord and the Cup of Devils yee cannot bee partakers of the Lords Table and of the Table of Devils Argum. 3. By way of dehortation from things offered to Idols in the Idol Temple The partaking of the Sacramental Feast of Idols or Devils cannot consist with a lawful and saving partaking of the Supper of the Lord because this was to do homage to two Lords God and the Devil and to profess publike service to both Therefore wee must not eat of things sacrificed to Idols in the Idol Temple Vers. 22. Do wee provoke the Lord to jealousie Are wee stronger than hee Argum. 4. By way of dehortation from things offered to Idols God is provoked to jealousie if any one profess himself a Christian and yet publikely partakes of things sacrificed to Devils Therefore must wee not eat of things sacrificed to Idols Stronger Argum. 5. Because to persist in this so manifest a sin is to proclaim war with God and to try whether any bee stronger than hee And therefore unless any be so mad as to think himself stronger than God we must abstain from things offered to Idols in the Idol-Temple THE SECOND PART Vers. 23. All things are lawful for mee but all things are not expedient all things are lawful for mee but all things edifie not The other part of the Chapter follows wherein hee propounds a general Doctrine that hee may come to the private use of things offered unto Idols which is this All things to wit indifferent are lawful unless when it is not expedient to use them or they edifie not Vers. 24. Let no man seek his own but every man anothers wealth That they are not lawful when not expedient and edifie not or are hurtful to edification hee gives a reason hereof by way of Precepts because in the use of our liberty wee must regard rather the Salvation of another than our own temporal profit Vers. 25. Whatsoever is sold in the Shambles that eat asking no question for conscience sake Premising the general Doctrine hee answers concerning things offered unto Idols when they are out of religious use as for example when they are sold in the Shambles any one may eat them without any scruple of conscience For it was a custome to set to sale in the Shambles flesh that was sacrificed the gain whereof was returned to the Priests Vers. 26.