Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	time_n	week_n	12,399	5	9.7424	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84086	The eating of the body of Christ, considered in its principles. By John Despagne minister of the gospel. Translated out of French into English, by John Rivers of Chaford in Sussex, Esquire.	Espagne, Jean d', 1591-1659.; Rivers, John, of Chaford in Sussex.; Beau, Wil.	1652 (1652)	Wing E3257; Thomason E1309_2; ESTC R209023	55,931	203

is the washing with water such is eating and drinking Forasmuch as they are actions invariable and perpetuall Jesus Christ hath chosen them for Signes to the end that our Sacraments should not be subject to change and that the time might not make us forget a form CHAP. VII That our Saviour hath not prefixed any time for the Celebration of the Supper THe Passover could not be Celebrated but at a set time of the year But Jesus Christ substituting the Supper to the Passover advertiseth us that without distinction of time as often as we shall take this Bread and this Cup in remembrance of him we shall receive the Supper of the Lord. It is to be noted that the difference of Times of Places and of Persons to which God hath restrained the most notable Ceremonies of the Old Testament tended to the end which we have named to wit to facilitate their abrogation For he tyed the Sacrifices to one place alone whose possession comming to destruction all the Sacrifices ought to cease And consequently bound the Priestly office to one family alone which comming to be extinguish'd of it self as races are destroyed in time there ought to be no more a Priest The which is also come to passe For if at this day the the Jewes should recover and build again the Temple they would find no Priest according to the Law forasmuch as their Tribes having been confounded there is none left who can term himself of the family of Aaron Touching the distinction of times without speaking of Confusions which have since happened by the ignorance of the course of the heavens and of the continuall retrogradation of the Equinox the Jewes have lost the knowledge of the year of Jubilee one of the great points of the Law and know not how any more to find it But the Sacraments of the Christian Church were not subject to this inconvenience nor to divers others which followed the Mosaicall Ceremonies Our Baptism is not fixed to the eighth day nor our Lords Supper to the full Moon or to the Spring time or unto the Sabbath it self If some Christians should be under those Climats where one day dures many moneths and the night as long they would there have no week nor Sabbath day and nevertheless might celebrate the Supper of the Lord and his resurrection as well as wee upon Easter day CHAP. VIII Why Jesus Christ is represented unto us in the Supper as he was on the Cross and not as he is in heaven also why hee hath not Instituted a Sacrament which should represent him in his glory as he hath ordained two which represent him dead ALL the Sacraments speak of Death As for Baptism it is said that wee are baptized in the death of Christ Rom. 6. v. 3 4. As for the Supper Wee shew thereby the Lords death 1 Cor. 11. 26. And both were Instituted when Jesus Christ was yet mortall For no Sacrament was established by Jesus Christ glorified but onely he confirmed those which he had Instituted before his death Wee know then that in the Supper Jesus Christ is exhibited unto us as dead and not as glorified Now this serves to shew the falsity of the corporeall presence for which there is so much dispute For if the body of Jesus Christ be in the Host he is not there living sith that he is in this action as dead It makes us also see the nakedness of that which is called Concomitance and of the unbloody Sacrifice For the Blood of Jesus Christ is presented unto us as separate from his body This likewise makes unprofitable the exception whereby it is maintained that a glorious body may be corporally in divers places at one and the same time For were it so the body of Jesus Christ is not exhibited unto us as glorious nor yet as living but as dead as broken and his blood as shed Let this be said by the way For Orthodox divines have made these reasons of force enough But it may be demanded why Jesus Christ is represented unto us as dead and not glorified Is it there spoken of his Death and not rather of his Resurrection Why had he rather Institute a memoriall of his ignomious humiliation than of his glorious exaltation Why have we no Sacrament which represents unto us his body glorious as we have two which represent him dead For it is very true that the consideration of his humiliation excludes not that of his exaltation on the contrary it leads us to it But properly and formally the Body of Jesus Christ is not represented nor considered in the Supper but as dead brokē This question is easie to be resolved The Sacraments are Instituted in favour of men And the end of a Sacrament is to assure us of our good and salvation So in the Supper the intention of Jesus Christ was thereby to seal and ratifie that which concerns us not that which concerns himself And for this reason he presents himself in this action inasmuch as he procured the glory of others not so much as he possesseth his own Now it is by his death that he hath procured our glory True it is that his exaltation is also our Salvation But he hath received this Glory both for us and for himself whereas his Death was wholly for us Moreover it is by vertue of his Death that his Glorification is profitable unto us For that he hath taken possession of the heavens in our name and that he intercedes for us at the right hand of God all this comes from the merit of his Blood Heb. 9. v. 12. Furthermore Jesus Christ doth give himself unto us in the Eucharist inasmuch as he was delivered up for us Luke 22 v 19 20 Now it was in his Death that he was delivered So that he gives himself unto us as Dead Finally he would leave us a remembrance of the love which he bare us Now the greatest effect wherein this love appeared was that he gave himself to Death for us It is for this cause that he represents unto us rather his Death than his Exaltation From thence it is that in the Supper although wee ought to lift our hearts up to heaven where he is now living in full Majesty nevertheless his body broken and his blood shed are the proper and formall object of our contemplation And the act of our mind consists in this that we there consider his Death past rather than his present Glory This will furnish an answer for the following question CHAP. IX Why in the Supper Jesus Christ instituted not more illustrious Signes and why they are not miraculous THere is none of us who hath not this thought when he sees that this Sacrament as well as Baptism consists in such abject matters Our eye is astonish't to see nothing more glorious The Bow in the heaven which God made Noah to see for assurance that from thence-forth there should no more an universall deluge appear The Pillar of fire and

9. The third when they were entred into the land of Canaan Jos 5. The fourth at the Reformation of the Church made by Ezekias 2 Chronic. 30. The fift under King Josiah 2 Chron. 35. The sixt after the Return from the Captivity Esdras 6. This is the number of those which were mentioned in the Old Testament four whereof were celebrated in the Land of promise But the seventh which is the perfection of all the rest was yet to come And it is that which Jesus Christ hath celebrated the last of all whereto immediately succeeded the Supper In this last Passover the Lamb it self is there found in the very Flesh which had been represented by the Lambs of former Passovers Wee must also note that Jesus Christ who celebrated the last Passover was there where the first was celebrated to wit in Egypt Neither is it without a mystery that as the Passover came from Egypt so Jesus Christ who is the true Passover was called out of Egypt Matth. 2. 15. CHAP. IIII. Of the time of the Institution of the Supper and that its durance surpasseth that of the Mosaicall Ceremonies AS for the Circumstance of time wherein the Eucharist was instituted although it be not of the Essence of it nevertheless it is very considerable in that it concurrs with the time of the most notable Ceremonies of the Law There are some Chronologers who think that the same year wherein Christ was put to death was a year of Jubilee For from the Conquest of the Land of Canaan by Josuah untill the death of Christ they account 1400. years which contain 28. Mosaicall Jubilees the last whereof fell just in the year wherein our Lord made overture of the spirituall Jubilee the day after the Institution of the Supper We might quote many other the like conformities The hour wherein Jesus Christ gave up the Ghost upon the Cross was the third in the afternoon which the Jew accounted the ninth hour of the day The Law names it the time between two evenings And in that hour there was a daily Sacrifice for all the people Exod. 29. v. 39. So that our Lord presented his Body in Oblation in the same hour wherein they offered according to the Law the last Sacrifice of the day making it also the close of all Sacrifices But besides the Sacraments of the Christian Church have already dured longer than the Legall Ceremonies to which they succeeded For it is certain that from the first Supper untill this day there is more time passed then between the first Passover and the last destruction of the Temple And these Ceremonies of Moses have been already buried longer than they subsisted But this last Sacrament of Eating of the Body of Christ shall remain till he comes 1 Cor. 11. v. 26. CHAP. V. Of the difference of the style betwixt the Institution of the Passover and that of the Eucharist WE way see in the 12th Chapter of Exodus the Institution of the Passover recited very amply whereas that of the Eucharist is comprised in very few words Now this difference proceeds certainly from this that the one contains a multitude of Ceremonies which requires many more articles and the other consists in the simplicity of an action which may be declared in few words Hereby also we see that the Church hath been discharged of many burthensome observations The Jews having calculated all the Commandements contained in the Law of Moses as well Morall as Ceremoniall and Politick have found them to amount to the number of 613. Among which there are many which are yet subdivided into divers branches Now of so many Commandements it is not possible for them at this day to observe so much as the one half of them But I observe that the Institution of the Passover speaks much more of the sign than of the thing signified For Moyses having described at large all that concerned the Lamb and its eating when he comes to the thing signified he expressth it very summarily Exod. 12. v. 26. 27. It is also the style of the law to be prolix in the narration of Sacrifices of washings and outward purifications and to speak very briefly of spirituall graces represented under such figures Now this was the Methode of the legall Pedagogy to teach men rather by Emblemes and rudiments than by an exact doctrine Gal. 4. v. 3. On the contrary the Sacraments of the Christian Church are proposed unto us with lesse Ceremonies and more doctrine CHAP. VI. That the Holy Supper consists in signes and actions common and naturall I Will adde a Reason to those which are more ordinary upon this subject We know that there are many points of the Ceremoniall Law which the Jews cannot practise at this day not because they have no more a Temple but because they are gnorant of the form and the qualities of many things which the Law had prescrib'd to their forefathers Among the examples which may be given in great number I shall observe onely one or two The Jewes think themselves oblig'd by the words of the 30. of Exod. v. 13. to pay yearly for pious works half a shekel for each head Now as they say they know not what a shekel was its weight and its value So that the practice of this Commandement and of many others whose sense is unknown is altogether impossible for them And if suffizes not to say that they might give more than the shekel was worth For this is to be alwayes ignorant of the point wherein the Law consists and whose observation as of all the other Ceremonies ought to be exact and precise under pain of non-acceptance Likewise it is uncertain whether the Phylacteries which the Jews will yet wear according to the Law were of fringe or else of filleting or bordering and of what colour the thred or twist was whether of Purple or of Skie-colour or Sea-green For they are not agreed of it I omit the disputes which there are concerning the Cubits and measures of the Altar concerning the figures of the Cherubims the ingredients destined for the anointing of the High-Priest Urim and Thummim and things of like sort Now we must know that God giving this Law and neverthelesse having an intention to abrogate it after a certain time and foreseeing also the stubbornness of this people who would never quit these Ceremoniall Rudiments composed them of matters and forms subject to change and forgetfulness to the end that of themselves they might be abolished For the weights and measures colours and fashions of vestments of Embroydereries and Pourtraitures and other differences wherein consisted a great part of Ceremonies are changeable things and which are destroy'd with the time as being more of Art than of Nature But on the contrary our Saviour willing to Institute Sacraments which should remain to the end of the world made them of matters and actions which never change nor vary as being naturall simple uniform universall and common to all ages Such