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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	body_n	soul_n	unite_v	2,581	5	9.8377	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35340	A discourse concerning the true notion of the Lords Supper by R.C.	Cudworth, Ralph, 1617-1688.	1642 (1642)	Wing C7466; ESTC R13968	38,463	77

came came all those Temples among the Heathens which they apprehended as so many places of Peculiar Residence or Habitation for their Deities next the Heavens to dwell in As appeares by that of Silius amongst many others Tarpeie Pater qui Templa secundam Incolis à Coelo sedem Now the Tabernacle or Temple being thus as a House for God to Dwell in visibly to make up the Notion of Dwelling or Habitation compleate there must be all things sutable to a House belonging to it Hence in the Holy Place there must be a Table and a Candlesticke because this was the ordinary furniture of a roome as the fore-commended Nachmanides observes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. He addeth a Table and a Candlesticke because these suite the Notion of a Dwelling-House The Table must have its Dishes and Spoones and Bowles and Covers belonging to it though they were never used and alwayes be furnished with Bread upon it The Candlesticke must have its Lamps conninually burning Hence also there must be a Continuall Fire kept in this House of Gods upon the Altar as the Focus of it to which Notion I conceive the Prophet Esay doth allude Chap. 31. ver. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which I would thus translate Qui habet ignem suum in Sion focum suum in Ierusalem And besides all this to carry the Notion still further there must be some Constant Meate and Provision brought into this House which was done in the Sacrifices that were partly consumed by Fire upon Gods owne Altar and partly eaten by the Priests which were Gods Family and therefore to be maintained by him That which was consumed upon Gods Altar was accounted GODS MESSE as appeareth from the first chap. of Malachy Where the Altar is called GODS TABLE and the Sacrifice upon it GODS MEAT You say the Table of God is polluted and the fruit thereof his Meat is contemptible and often in the Law the Sacrifice is called Gods {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is his Bread or Food Whence in that Learned Hebrew Booke Cozri The King Haber objects to the Jew Cozar against his Religion that it seemed to place Corporeity in God in making him to feed upon the Flesh of Beasts in these Sacrifices to which the Jewish Doctor replieth Cabalistically in this manner That as in men Corporeal meate is a meanes to unite and continue the Soule which is a Spirit to the Body So in the Land of Israel the Bloud of Beasts offered up in Sacrifice had an Attractive power to draw downe Divinity and unite it to the Jewes And methinkes this may be a little further convinced from that passage in the 50. Psal. If I were hungry I would not tell thee for the world is mine and the fulnesse thereof Will I eate the Flesh of Buls or Drinke the the Bloud of Goates For though it be here denied that God did really feed upon the Sacrifices yet it is implyed there was some such Allusive Signification in them Wherefore it is further observable that beside the flesh of the beast offered up in Sacrifice there was a Mincah or Meat-offering made of Flowre and Oyle and a Libamen or Drink-offering that was alwayes joyned with the daily Sacrifice As the Bread and Drink which was to go along with Gods Meate It was also strictly commanded that there should be Salt in every Sacrifice and oblation Because all Meate is unsavory without Salt as R. Moses Bar Nachman hath here also well observed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. Because it was not honourable that Gods Meate should be unsavory without Salt Lastly all these things were to be consumed on the Altar onely by the Holy Fire that came downe from Heaven because they were Gods Portion and therefore to be eaten or consumed by himselfe in an extraordinary manner And this the Devill sometime imitated in some Sacrifices offered up to him For so I understand that Passage of Pindar in his Obympiacks Ode 7. speaking of the Rhodians That when they had prepared and were come to offer Sacrifice to Iupiter they had by chance forgotten to bring Fire with them But Iupiter being conscious of their good intentions rained downe upon them A GOLDEN SHOVVRE that is as I understand it A SHOVVRE of Fire A pure imitation of the Sacred Story Take it in that elegant Poets owne words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That is according to Benedictus his Metaphrase Etenim Rhodii ascenderunt quamvis non habentes ardentis semen ignis Verum dum instruunt Sacrificiis igni carentibus aram in aroe illis quidem flavam adducens nebulam multum pluit Iupiter aurum And Solinus reports it of the Vulcanian Hill in Sicily that they which offered Sacrifice upon it never put fire to it but expected it should be kindled from Heaven His Words according to Salmasiu's Edition are these Nec longè indè Collis Vulcanius in quo qui divinae rei operantur ligna vitea super aras struunt nec Ignis adponitur in hanc congeriem Cum prosicias intulerunt si adest Deus si sacrum probatur Sarmenta licet viridia sponte concipiunt nullo inflagrante halitu ab ipso mimine fit accendium Ibi Epulantes adludit flamma quae flexuosis excessibus vagabunda quem contigerit non adurit nec aliud est quā imago nuncia perfecti ritè Voti The place is very remarkable where he saies thus Epulantes adludit f●amma he alludeth to that custome of Feasting on the Sacrifices which was before explained I will adde to all this the words of a late learned Author that sometime stumbled unawares upon this very Notion which we are now about and yet exprest it happily in this manner Deus ad suam cum populo Iudaeorum familiaritatem significandam sibi ab illo carnes sanguinem asque fruges in ALTARI atque NENSA offerri voluit ut ostenderet se quasi COMMUNEM in illo populo Habere MENSAM esse illius CONVIVAM perpetuum atque it a familiariter cum illis habitare And as it was thus among the Hebrewes so it seemes that Sacrifices had the Notion of Feasts likewise among the ancient Persians that worshipped the Fire of whom Maximus Tyrius thus relateth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. Bringing in the Sacrifices to the Fire which was their God they were wont to say Ignis Domine Comede The Sacrifices then being Gods Feasts they that did partake of them must needs be His CONVIVAE and in a manner EATE and DRINKE with him And that this did bear the Notion of a Federall Rite in the Scriptures account I prove from that place Levit. 2.