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	act_n	house_n	60	3	5.3208	4	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

recte est redditum Armachan not in Ignat. Ep. ad Magnes Num. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Altar-place because it is there or should be there before the Lords Table that we present to the Divine Majesty of God all our Christian Sacrifices and perform the Offertory as I shall hereafter shew at large that all Christians were wont to do in the Primitive and Apostolical times of the Church But to call the Sacrament a Sacrifice or the Holy Table an Alter upon presumption that Christ is really Sacrificed and in his Natural Body offered up there is a Solaecism in Divinity and that which is utterly against the sense of the Ancient Doctors of the Christian Church For though in many Liturgies and other Ancient Books we often find mention to be made of Oblations and Sacrifices at the Celebration of the Holy Sacrament yet this is meant of those sacrifices and Offerings which I have now spoken of and which all Reformed Churches allow of and particularly the Ancients point to those Liberal Gifts which Christians in those times brought with them to the Church to be presented and offered up to God on the Holy Table as an humble acknowledgement that the whole Earth was the Lords and as a Grateful Recognition of his Right to all of his Dominion over all and of his propriety in all the possessions they did enjoy To this purpose I shall note a passage or two out of that very ancient Writer Irenaeus Oblations in general are not forbidden us says he there 1. 4 c. 34. are oblations under the Law and there are Oblations under the Gospel there were Sacrifices among the Jews and there are Sacrifices in the Church And again Our Lord incouraging his Disciples to offer unto God the first Fruits of his Creatures not for that God hath any 1. 4. c. 32. in fine need thereof but that they might shew themselves neither unfruitful nor unthankful he took that Bread which was made of his Creatures and gave thanks saying this is my body and he likewise acknowledged the Cup consisting of the Creature which we use to be his Blood and thus he taught the New Oblation of the new Testament which the Church receiving from the Apostles offers throughtout the world unto God And elsewhere speaking of the same thing c. 34. in initio he saith that the Oblation of the Church which our Lord taught and appointed to be offered through all the World is accounted a pure Sacrifice with God If any of the Fathers have spoken as if Christ was offered up in the Holy Sacrament they are to be understood as speaking figuratively and improperly because the Signs and Symbols of Christs Body and Blood are presented upon the Table Their meaning was and they said so when they spake strictly and distinctly that they offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb dem Evang 1. I. c. 10. a Memorial instead of a Sacrifice as Eusebius said And to instance in no more nothing can be more plain then what S. Chrysostome hath said upon this subject viz. That though we offer every day yet we do but make a Commemoration of Christs Death that this that is done now is in Remembrance of that which was done before Hom. 17. in Heb. that we offer not another nor a different Sacrifice as the Jewish High Priest did but still one and the same or rather saith he we perform the Remembrance of a Sacrifice which is the very same that Justin Dial. cum Tryph. pag. 260. Martyr affirmed of our using the Bread in the Sacrament that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Memory of that Passion which Christ was pleased to undergo for us Men and for our salvation I have noted all this to shew how grosly the Romanists are deceived in that which many poor wretches among them take to be a main part of Religion tho I am afraid their Crafty Guides tell them so for their own Interest and Advantage For do but take away the Doctrine of Christ being really Sacrificed under the species of Bread and Wine and their Masses for Quick and Dead must go away next then the Doctrine of Purgatory must down too then the Practice of praying for souls supposed to be in Torments there must down also and then the conceit of Absolutions and Indulgences and divers other Lucrative Arts whereby the Knavish Priests cheat ignorant and Easie People out of their Mony till in the end by taking away first one shore and then another the old rotten House drops down upon their Heads which hath been held up hitherto by this Artificial Prop among others that our blessed Saviour is Really and Truly offered up a Sacrifice for all men in this Mystery whereas indeed it is not a Sacrificing of him but a Representation and memorial of the great Sacrifice upon the Cross 2. That which I would note in the second place is that this Blessed Sacrament was intended to be not a Memorial of the Passeover-Supper which Christ Celebrated the same Night that he was betray'd but a Commemoration of his Passion and Death on the day following This indeed is very obvious and easie to be observed And yet for want of minding this thing well many weak people among our selves have been unfortunately lead aside into wrong and superstitious conceits about some Circumstances which relate to this solemnity Because the Passeover was eaten at Night therefore some conclude that this Sacrament ought not to be solemniz'd at any other time And because our Saviour and his Disciples did as they suppose eat the Passeover Sitting therefore these men infer that it is not lawful for us to receive this Sacrament in a Kneeling posture They would have us to be guided by those Usages and Rites which were observed at the Paschal-Feast as if the Customes then were presidents to govern and direct us now and as if this Feast of ours were not only Analagous unto but also a Representation and Memorial of that Festival among the Jews But all this is nothing but a Rope of sand and any man may find it so that will but consider the thing rightly For this being a sacrifical Banquet at which we do Commemorate the intollerable sufferings and infinite Love of the Son of God such Rituals are to be observed now as are most Congruous and suitable to the Nature and Ends of this Mystery As for the Passeover-Supper it is ceased and out of doors long ago together with those observances which were belonging and appendant to it and we have nothing to do with them because they were grounded upon special rea sons and were of proper use and of peculiar significancy to the Jews Thus the Time of its Celebration was to be at Night because it was in the Night time that the Lord smote the first born of the Egyptians and passed over the houses of the Israelites and this concerns us no more than it concerns us to Celebrate the very