Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	according_a	people_n	300	3	4.2184	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53953	A discourse of the sacrament of the Lords Supper wherein the faith of the Catholick Church concerning that mystery is explained, proved, and vindicated, after an intelligible, catachetical, and easie manner / by Edward Pelling ...	Pelling, Edward, d. 1718.	1685 (1685)	Wing P1079; ESTC R22438	166,306	338

ant his quibus sacrum fieret c. Alex. ab Alex. genial dier l. 4. c. 17. the Heathen Festivals were so many standing Monuments of those kindnesses which their supposed Deities had done for them whether they were recoveries from Plagues or deliverances from Tyrants or the building of Cities or victories in War and the like These things they were wont to Commemorate solemnly and to rehearse them at their Sacrifical Banquets in Honour of their Gods adding divers sorts of Hymns and Praises and shewing all manner of thankfulness for them Now this Christian Mystery being a Religious Feast upon a sacrificed Saviour the very Nature and Analogy thereof doth sufficiently shew this to be one purpose and end of it that we should publish declare and commemorate the exceeding riches of Gods Grace by his kindness to us in Jesus Christ and that we should testifie the sense we have of it by all manner of Eucharistical acts and expressions of Affection For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth a great deal more than a bare Commemoration It signifies here such an outward Profession as is attended with inward Heartiness and with the intensest actions of Grateful and Fervent Souls The Apostle speaking of the Mosaical Oblations which were to be once a year upon the Day of expiation saith in Heb. 10. 3. that in those Sacrifices there was yearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Remembrance of sins He doth not mean a bare acknowledgment of sin but such an acknowledgement as was accompanied with Compunction with Repentance or with solemn Deprecations of Gods Wrath. Paulus Fagius hath noted In Levit. 16. the form of that Confession which the High Priest was wont to use upon that great and solemn day according to the account which the Hebrew Doctors give of it It was saith he a threefold Confession i. e. he confest his own sins and the sins of the Sons of Aaron and the sins of all the Children of Israel and it was to this effect O Lord I and my house and the sons of Aaron and all thy people the house of Israel have sinned have done iniquity have prevaricated before thee I beseech thee O Lord forgive the sins the iniquities the prevarications whereby I and my house and the sons of Aaron and all thy people the house of Israel have sinned have done iniquity have prevaricated before thee By Sins the Hebrews mean all acts of Ignorance by Iniquities all Presumptuous and willful transgressions and by Prevarications all kinds of Rebellion and Apostacy from God and with this threefold confession a general Fast was to be joyned and the Law required them all to afflict their Souls nothing that Remorse and Anguish of Spirit which Priest and People were to be under at that time and these hearty expressions of Penitence and contrition is that which the Author to the Hebrews calls the Remembrance of Sins Thus should the Commemoration of Christs death for Sin be full of Life and Vigour accompanied with such mortifications of Flesh and Spirit as are undeniable arguments both of that bitter sense we ought to have of our own Vileness and of those ravishing apprehensions of the Divine love which the Commemoration of our Saviours sufferings is apt to beget in us Briefly though the Holy Jesus was about to die when he instituted this Mystery yet his design was to live for ever in the hearts of his Disciples and because nothing is more common among men albeit nothing unbecomes men more than to let the Remembrance of Gods mercies slide away from them and to Bury his favours in Oblivion therefore to help our infirmities Christ ordained a perpetual use of this Holy Banquet that his Fathers and his own Love might be had in everlasting remembrance For nothing serveth more to perpetuate the memory of any signal and remarkeable Event than when Men assemble themselves solemnly to Eat and Drink together by Occasion and upon the Score of that Event This was the ground and Reason of all the fixt Festivals among the old Heathens that by means thereof the memory of those great atchievements which their reputed gods had done might be transmitted and handed down from one generation to another And this was one great reason why the Paschal Supper was instituted that it might be a Memorial unto the Jews Exod. 12. 14 And lest through the negligence of men the deliverance which God at that time wrought should at any time after be forgotten God added this command at the 26 and 27 Verses of that Chapter It shall come to pass when your Children shall say unto you what mean you by this service that ye shall say it is the Sacrifice in memory of the Lords Passeover who passed over the Houses of the Children of Israel in Egypt when he smote the Egyptians It is very observable that the incredulous and stiff necked Jews do now expect to be redeemed again out of all their thraldome by the Messiah just at the self same time of the year when their Fathers were redeemed of Id quod patet ex ipsorum verbis quae apud illorum Cabalistas in hunc modum leguntur in eadem die viz. quintadecima die mensis Nisan scilicet Martis redimendus est Israel in diebus Messiae quemadmodum redempti sunt eo die de quo scribitur in diebus egressionis tuae ex Egypto estendam mirabilia P. Jag. in Exod. 12. Old by God out of the house of Bondage For to this purpose saith my Author we read in the Cabalists In the same day viz. on the fifteenth day of Nisan that is in March the Israelites shall be redeemed in the days of the Messiah as they were formerly redeemed on that day at their departure out of Egypt What those fond people expect still was accomplisht long ago For it was just at that time that the Lord Jesus that immaculate Lamb of God was slain to Redeem all Mankind And as the Passeover-Feast among the Jews was instituted for the Commemoration of one deliverance out of great Bondage so was this Feast now used by us instituted for the Commemoration of another deliverance from a greater and more intollerable servitude that Christ our Redeemer may never be out of our minds tho he be gone into Heaven but that we should most solemnly celebrate a perpetual memory of his infinite Love and unspeakable Condescention Accordingly the ancient Church was wont to be very Prolix in the Prayer of Consecration For Vide Const Apost lib. having made mention first of the Majesty and perfections of God then of the Creation of Angels of Man and of the whole World then of his Providence over Adam over Seth and Enoch over Noah over Abraham over the twelve Patriarchs and over all the Children of Israel and having concluded that part on this wise For all these things glory be to thee Lord God Almighty infinite Hosts of Angels and Archangels worship thee Thrones Dominions Principalities

which is a word derived from an Hebrew Radix that Rab. Levi Ben Gersom Salomon Iarchi Kimchi and others cited by Dr. Outram de Sacrificiis lib. 1. c. 11. signifies to draw near because the Oblations were brought to Gods Altar and the Offerers themselves were thereby brought very nigh unto God And for the same reason divers Hebrew Doctors thought that Peace-offerings were so called because by means thereof Peace and Concord was procured and by the eating of them Confirmed between God and those who presented them Their using of one Common Table was a Token that they were in Gods Grace and Favour that Sacrifical Feast was a Symbol of Friendship between God and all the Communicants And upon the same grounds it was also that at the eating of the Peace-offerings they were wont to rojoyce before the Lord to sing Psalms and Hymns unto him signifying that they Abarbanel loc laud. were at peace with God and that God was at peace with them whereas at the Sacrificing of sin-offerings the People did use to express their Grief and Heaviness such as become Penitents abstaining from all Banquets especially those Sacrifical Banquets which their sins had occasioned for it was not fit for De hostiis Pacificis licebat post effusum sanguinem privatis qui obtulerant eorumque uxoribus liberis epulari in signum am●citiae cum deo Id in oblatione simulae non licebat quia id inter privilegia erat Sacerdotalia nec in victim is pro peccato delicto ne de culpa Laetarentur Grot. in Levit. 3. 1. them to rejoyce for their iniquities when the Priests did eat of their sin-offerings as they were wont to rejoyce for Gods Friendship and Kindness to them which they were assured of when they were suffered to eat themselves of their peace-offerings as the learned Grotius hath rightly observed Once more as in general the Sacrifical Feasts among the Jews were Pledges of Gods singular love to them so was the Passeover-Feast in particular The Socinians cannot deny but that at its first institution it was a visible Sign to the Jews that God would be so favourable and Gracious to them as to deliver them out of all their distresses in Egypt for Moses told them in express terms to that purpose Those Idolaters the Egyptians thought themselves sure of the good will of their Gods when they had the Priviledge to Banquet before them Therefore God himself to confirm his own people in the belief of his promise and to make them sure of it that he would infallibly redeem them with a strong hand notwithstanding all the discouragements and difficulties they saw before them ordered them to kill in each house a Lamb and to feast upon it and to be assured thereby that he would certainly deliver them even tho the Egyptians should be never so enraged to see that Creature killed which they thought it unlawful and abominable for men to slay and eat of so that as the Rainbow was a sign of Gods Covenant with Noah and as circumcision was a Token of Gods Covenant with Abraham for so the Scripture calls it expresly not only the Seal of Abrahams righteousness as the Socinians would have it but a Token of Gods Covenant too with Abraham Gen. 17. 11. even so the Passeover Feast was now a sign and Token of his Covenant with Abrahams Children In after ages it continued to be a Pledge still of the Divine favour to them and for that reason it was that no stranger no uncircumcised Man no unclean person could partake of it because being as yet out of Gods favour they were uncapable of receiving the Token the Pledge the Earnest of his Love and Goodness Seeing then that the feasting upon Sacrifices was thought by all mankind to be a Pledge and argument that Heaven was propitious to them Seeing that the feasting upon peace-offerings in general and upon the Paschal-Lamb in particular was concluded by the Jews to be a Pledge and argument of Gods special love to them above all other Nations it evidently followeth that this our feasting upon Christ our Sacrifice this our Eating of Bread instead of his Natural Flesh this our Christian Sacrifical Banquet being Analogous and answerable to the Sacrifical Banquets of Old ought also to be looked upon as those were to be a Token Pledge and Seal of Gods favour goodness and grace to us though the Scriptures had not told us any thing to that effect in express terms But in my opinion St. Paul hath said enough to this purpose if men will but attentively listen to what he saith in 1 Cor. 10. where part of his business is to shew how unlawful it is for Christians to Eat of things that are offered unto Idols And this he doth by shewing the incongruity and inconsistency of the thing and the Evil effects of it because every professor of Christianity doth hereby make himself a most wretched Bankrupt and undoes all his interest in Christ and throws away an inestimable stock and Treasure of Blessings by his sitting at meat in the Idols Temple To make this out he shews in few words what those Blessings are The Cup of blessing which we bless is it not the Communion of the blood of Christ The Bread which we break is it not the Communion Though some Socinians interpret those words as if by the Communion of Christs Body and blood was meant the making and causing us to be of that Society or Church which belongs to Christs Body and Blood which is a very Trissing and far fetch interpretation as Slichtingius in 1 Cor. 10. 16. Yet in the Socinian Catechism they own and confess that such as ducly Celebrate this Rite do Communicate of Christs Body and Blood that is say they of all those good things which Christ hath brought tous by his Death though they trifle again in saying that this Rite is not any cause but only an Attestation of that Communion of the Body of Christ ver 16. were part of the Apostles meaning is this that by rightly receiving the Symbols of Christs Body and Blood we have a share in all those Blessings for which his Body was broken and his Blood was shed We have a Title Claim and Right thereby to all the Mercies of the new Covenant we receive the Vertues and wonderful effects of his Passion and so we are understood in a Mystical sense to participate of Christs Body and Blood 'T is true we do here partake of Christ not mystically only but really too we participate not only of his Bruised and Crucified but also of his most Blessed and Glorified Body as I shall shew at large hereafter in its proper place But that is not to our purpose now Though we do Communicate of Christ now while he is in Heaven yet in the place before quoted St. Paul doth directly point to those blessings which by means of this Sacrament accrue to us from his sufferings on the