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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	account_n	israel_n	32	3	6.5816	4	false

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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

and sent portions unto them for whom nothing is prepared for this day is holy unto our Lord. Now this very custome was observed in the Primitive Church of Christ to be sure in Justin Martyrs time when the holy Sacrament was done For so that very ancient Writer tells us expresly that the distribution and participation of the Holy Bread and Wine being ended the remainders were sent by the Deacons to those Christians the Sick and Infirm that were Just Martyr Apol. 2. absent which Conformity of their with Pagans and Jews in point of practice doth plainly shew that they reckoned this their Solemnity to be Analogous and like to those other which were used by Pagans and all the Jews over world Viz. a Sacrifical Feast But St Pauls discourse doth seem to put the thing beyond all manner of controversie in 1 Cor. 10. where he argues against the lawfulness of participating of Idol-Feasts from that plain Analogy which the Lords Supper beareth thereunto And thus he demonstrates the point First that they who did eat of the Jewish Sacrifices did profess to be in Communion with the God of Israel Behold Israel after the flesh Are not they which eat of the Sacrifices partakers of the Altar ver 18. Secondly that in like manner they who did participate of the Heathen-Sacrifices which had been offered unto Demons did profess to be in Communion and to have fellowship with those Demons ver 20. Thirdly the Apostle infers that the Christian-Feast being the participation of the Body and Blood of Christ as he shew'd ver 16. it is impossible for men to partake of meats offered unto Idols without renouncing Christianity these two things being so utterly incompatible that we cannot drink the Cup of the Lord and the Cup of Devils we cannot be partakers of the Lords Table and the Table of Devils ver 21. As the Idol-Feasts were Sacrifical Banquets proper to the Heathens and as the Mosaical-Feasts were Sacrifical Banquets proper to the Jews so this our Feast is a Sacrifical Banquet proper to Christians and we may no more dare to eat of this and the other Feasts too then we may dare now to be Circumcised and turn Pagans after Baptism This is the meaning and argumentation of St. Paul and it plainly shews that there is a great Analogy likeness and resemblance between this and those other mysteries as to the nature thereof though the reasons the uses and respects are far different and utterly irreconcilable It is indeed a Sacrifical Feast as the others of old were but such a one as was instituted for the Disciples of Christ such a one as is intended for our participating of Christ for the tying of us to Christ such a one as immediately Refers to Christ such a one as directly tends to the Worshipping of Christ and of God in Christ But then we must note that of all the Sacrifical Banquets under the Law the Paschal Supper was that which this Christian Feast beareth the greatest Analogy unto This appeareth several ways 1. Because the Holy Jesus is called Our Passeover the Lamb that was slain to this purpose among others that we might Feed on him with all manner of inward Spiritual purity Christ our Passeover is sacrificed for us therefore let us keep the Feast not with old Leaven neither with the Leaven of Malice and wickedness but with the unleavened Bread of sincerity and Truth 1 Cor. 5. 7 8. 2. Because this Banquet was instituted at the close of the Passeover-Supper Dr. Hammonds Annor on Joh. 13. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysoft T. 5. p. 559 edit Sav. when our Saviour and his Disciples had done their meal after he had washed their feet after he sate down the second time and probably before the Traitor Judas was gone out of the Room St. Luke and St. Paul both expressly affirm of the Cup that Christ took it after Supper 3. The material parts of this Christian Feast are the same with what were used at the Paschal Supper excepting such things as were either Typical or of peculiar signification to the Jews For the bitter herbs were in memory of those bitter afflications they endured in Egypt and so they were of Proper and Peculiar use to the Sons of Israel In like manner the Lamb was a figure of Christ to come and the roasting of the Lamb upon a Spit was a representation of * Justin Martyr Dial. cum Tayph pag. 259 edit Par. the Passion of Christ upon the Cross which being accomplished once for all there was no further need of any Figure But the other parts of the Paschal Feast the Bread and Wine Christ continued the the use of them and order'd them to be used still by his Church in all places and to all Ages 4. The manner of celebrating the Paschal Feast was very like to that after which this Banquet was celebrated and that in two respects besides that of distribution 1. First in respect of those Benedictions See Godwyns Antiq. 1. 3. c. 2. which the Jews then offered up to God for creating bread and Wine for their present Festival for their deliverance out of Egypt for the Covenant of Circumcision and for the Law According Christus hoc loco non pro veteri tantum creatione sed pro novâ cujus ergo in bunc orbem venerat preces fudit gratiasque deo egit pro Redemptione humani generis quasi jam peractâ Grot. in Matth. 26. ver 26. unto which our Blessed Saviour consecrated the Materials of this Feast with eyes lifted up blessing God over the Bread and Wine and adding no doubt such other Praises as were Proper for the occasion for the recovery as well as for the Creation of the World and for the Redemption of Mankind which was then in a manner actually accomplisht 2. Secondly in respect of those Solemn Commemorations which did attend the eating of the Passeover For this peculiar Ceremony the Jews used at that time that the Master of the house where the Lamb was eaten did instruct the rest touching that Solemn Mystery and did open unto them the meaning of it declaring unto them that the Lamb before them was called the Passeover because God passed over Godwyns Antiq. lib. 3. cap. 4. the houses of their Fathers in Egypt that the bitter Herbs were in memory of those hard usages whereby the Egyptians made the Lives of their Fathers bitter and that the Unleavened Bread was in token of the great haste their Fathers made out of Egypt by reason of which their Dough was not leavened and this Rite was called Haggadah that is the annunciating the declaring the shewing forth of the Passeover In like manner this Christian Ordinance is a standing Memorial of the Divine Philanthropy at which the Love of God in giving his everlasting Son and the Compassions of Jesus in giving up himself to die for us are solemnly Agnized and the Redemption of the whole World publickly Celebrated

then to eat of the Sacrifices as a Covenant Rite between them and their Gods To all which let me add in the last place that St. Paul calls the eating of those Heathen Sacrifices the having of Fellowship with Devils 1 Cor. 10. 20. The things which the Gentiles Sacrifice they Sacrifice to Devils and not to God and I would not that ye should have Fellowship with Devils Where it is observable what the Apostle saith ver 15. I speak as to Wise men judge ye what I say He knew they could not be so void of common sense as not to understand the meaning of those Mystical Solemnities because all intelligent men in the world knew that they were so many bonds of Friendship and Amity with their Gods 2. This then being so clear I proceed to shew in the second place that those Sacrifical Feasts which were used by the Jews according to the Law were also visible and customary Rites whereby they Covenanted with the true God In Psal 50. 5. saith God gather my Saints together unto me those that have made a Covenant with me by Sacrifice Hence it appears that the offering a Sacrifice was a Foederal Rite whereby God and his people became One. Upon which account it was that Salt was used in Sacrifices by Gods own direction Levit. 2. 13. Every oblation of thy meat offering shalt thou season with Salt with all thine offerings thou shalt offer Salt For all Nations lookt upon Salt as a token of Love a Pledge and Symbol of Peace and Friendship And the reason of it is given by Eustatius as he is cited by Doctor Hammond on St Mark 9. 50. * because as Salt Numa Pompilius deos fruge coli mola salsâ supplicari instituit quam molam ex farre sale aqua composuit sine quâ nullum Sacrificium ratum fieri censuit Alex. ab Alex. genial dier lib. 3. cap. 12 Multi modii salis simul edendi sunt ut amicitiae munus expletum sit Cic. de amicitia Graeci vino madentes oleoperungunt sale qui etiam ante reliquas dapes sal velut Amicitiae symbabolum hospitalibus apponant Alex ab Alex. l. 5. c. 21. being compacted of many drops of Water every one in it self of a Fluid and Unsteady nature becomes one solid body so they that from distant places Conjoyn into a League of Friendship meet together both in place and friendly disposition Hence Dicitur sal faederis dei quod deus exigat tanquam firmissimum faedus ut sal in quavis Mincha adhibeatur alias firma pacta dicuntur pacta salis Numer 18. Hanc cerimoniam à Patribus acceptam etiam Ethnici in suis Sacris observarunt nulla enim Sacra conficiebantur apud eos sine mola Salsâ P. Fagius in Levit. 2. 't is called the Salt of the Covenant Levit 2. 13. ratione Foederis saith Paulus Fagius because it was a Token of that Permanent and firm Covenant which Men made with God by Sacrifice And the Heathens themselves observed this custome of Salting their offerings for the partaking of Salt was an Instrument and Pledge of Amity like a Solemn Oath as He in Origen said which 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. contra Cels lib. 2. pag. 74. Edit Cantab. a wicked and disgraceful thing for any man to violate Sacrificing then being a Covenanting Rite feasting upon the Sacrisice was a Rite of the same Nature Both Solemnities were looked upon but as one and the latter was only the Complement the Close the Finishing os the former And to this purpose Nullum ferê Sacrificium sine aliquo epulo vicissim nullum p●nè epulum etiam profanum publicum praesertim sine sacris quibusdam ritibūs atque cerimoniis fuit celebratum Quin ipsa quoque Sacrificia quid fuerunt aliud quàm quaedam quasi epulae atque convivia secundum illud Poetae Epulis accumbere Divûm Stuckius Sacrific Sacror desorip I understand those words in Psal 50 16. unto the wicked God saith what hast thou to do to declare my Statutes or that thou shouldest take my Covenant in thy Mouth By taking Gods Covenant into ones Mouth is meant Eating the Signes and Symbols of the Covenant the partaking of those Sacrifical Banquets which were a Token of Gods Covenant As if he had said what have wicked men to do to Feast before me pretending thereby to be in Covenant with me seeing they hate to be reformed This is a Natural and easie explication of that place and it makes it very plain that the Eating of Gods Sacrifices was a Foederal Solemnity And a clear instance of this we have in Exod. 24. where we find the Covenant renewed between God and the Children of Israel they solemnly undertaking and Vowing that they would do all that the Lord had said and would be obedient Upon this burn offerings and peace offerings are Sacrificed upon an Altar built on purpose there for that occasion and then we read that Moses and Aaron with the seventy Nobles of the Children of Israel went up to God and saw his Glory on the Mount and there did Eat and Drink saith the Text ver II. It was a Sacrifical-Feast which they Celebrated in their own names and in the Names of all the Congregation to confirm and ratifie that Covenant which they had openly and universally engaged to keep For want of minding which thing many learned Expositors and the Chaldee Paraphrast himself have been strangely mistaken in their sense of that place of Scripture I doubt not but the Paschal Supper was a Foederal rite too as other the like Sacrifical Feasts were For Moses commanding a memorial of the Passeover in Exod. 13. gave this as one Reason of it ver 9. it shall be a sign unto thee upon thine hand and for a memorial between thine eyes that the Lords Law may be in thy mouth Meaning that the Paschal Solemnity was to be a Token and sign of their Covenant with God to put them in mind of those Obligations they were under to perform the Terms of that Covenant which was sealed with the blood of the Lamb. Nay if the Passeover had not been a very Solemn Foederal Banquet we cannot easily conceive why strangers and uncircumcised persons were forbidden to eat of it For the Law was very strict and express as to that in Exod. 12. No stranger shall Eat thereof but every mans servant that is bought for mony when thou hast Circumcised him then shall he eat thereof a foreigner and hired Servant shall not Eat thereof The reason is plain and obvious because the Paschal Solemnity was a Covenant-rite which did not belong unto those who did not belong to that Covenant which God had made with his pecuculiar People the Children of Israel Having thus made it evident that the Sacrifical Feasts of old were Foederal or Covenant Mysteries and were so esteemed both by Jews and Heathens Satis constat hanc