Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	burn_a	offer_v	offering_n	3,543	5	10.8715	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56679	Mensa mystica; or A discourse concerning the sacrament of the Lords Supper In which the ends of its institution are so manifested; our addresses to it so directed; our behaviour there, and afterward, so composed, that we may not lose the benefits which are to be received by it. By Simon Patrick, D.D. minsiter of Gods Word at Batersea in Surrey.	Patrick, Simon, 1626-1707.	1667 (1667)	Wing P822A; ESTC R215619	205,852	511

our Saviour This things sure must contain in it some great mystery for the Apostle seems to take notice of it when he saith Heb. 13.10 We have an Altar whereof they have no right to eat which serve the Tabernacle c. Altar in this place is by a Metonymie put for a Sacrifice and the sence of the Apostles discourse in that and the following verses is this Go out of the Synagogue and never meddle with the Jewish Religion though you may endure persecution by them as Christ did for you enjoy this special priviledg of eating of the sacrifice of Christ which was made for sinne without the Gate and whose Blood was carried into the holy place a thing which no Jew could ever have any right unto in those sinne-sinne-offerings that were made among them The true intent of this grant which Christ hath made us contrary to the manner of all the World may be to shew our union with his Sacrifice and that the righteousness of it is as truly imputed to us as if we could have made satisfaction our selves And as the Apostle saith Act. 13.39 it shews that we are justified by him from all those things which we could not be justified from by the Law of Moses This difference therefore is remarkable between the legal Sacrifices and this representation of Christs sacrifice In them was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.3 a commemoration of sinne every year they were a plain confession of sinne that it remained still in force and that they could not take it away else they needed not to have been repeated and so St. Chrysostome saith very elegantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 17. in Hebr. The Legal Saerifices were rather Accusations then expiations a confession of their weakness rather then a profession of their strength because as the Apostle saith they were a remembrance that sinne still was in power But this sacrifice of which we partake is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a commemoration of the remission of sinnes a remembrance that it is quite taken away and hath quite lost all its strength and so seeing Christ hath made a perfect satisfaction though they might not eat yet we may of the sacrifice of Expiation They might not because sinne was acknowledged thereby to remain we may because by Christs offering to make expiation it is abolished and utterly destroyed so as to have no force to oblige us unto punishment And if that be true which is delivered in Pirke Eliezer and other books Cap. 29. that Abraham was circumcised on the day of expiation Gen. 17.26 and that this day was a remembrance of the Covenant of Circumcision then it is still more clear that onely by the new Covenant forgiveness could be obtained for the greatest of their Sacrifices according to the Apostle made a remembrance of sins and not of the forgiveness of them To shut up this then you may thus take a very brief sum of it Before the flood they onely offered Holocausts or whole burnt offerings for then they eat no flesh After the flood they sacrificed Peace-offerings also for mercies which they received and these they all eat of But we read of no sin-offering till the Law was given and those the Priests onely eat of but not of all Till the Gospel came never did any eat of a sin-offering that was carried within the vail to reconcile withall but now both Priest and People partake of it Rev. 1.6 We are all made Priests unto God in this regard that as the Priests of old had the favour to eat of the body and so have all the people of God now by communicating of Sin-offerings blood of Christ who offered up himself unto God for us And it must be added 1 Pet. 2.9 that we are more then Priests even Kings and Priests or a Royal Priesthood for there is nothing denied unto us and we have power to eat of that which the High-Priest himself might not tast of which is the Sacrifice of general Atonement whose flesh was burnt without the Camp And if we well consider we shall see that they had no reason to feast upon it seeing the guilt did still remain which their sacrifice could not remove but that we have because our offering for sinne hath made a compleat expiation and given us the greatest ground of joy and peace Now by our eating of it we must needs be concluded to partake even of that Altar and so to have remission of sin To draw then the Chapter to a Conclusion If we take a review of what hath been said in this and the foregoing Discourse we may be sufficiently informed what Divines mean when they say That the Sacrament is a Seal of the Covenant of Grace We set our Seal to it as we give up our selves to God and God sets his Seal again to it by delivering the body and blood of his Son to us The death of Christ there represented and communicated to us doth seal to us pardon of our sinne and all blessings if we do heartily set our seal to the counterpart and by taking and receiving Christ under these signs promise and engage most firmly to lead a life according to his Will revealed to us God seals when he gives and we seal when we receive If we mean as really as he doth then we have a right to all things specified in the Covenant By which you may discern that it is not a seal that we are pardoned and our sinnes are forgiven but that God remains firm in his purposes of Grace and if we do so too in our purposes of obedience we may thence conclude that we are pardoned Our assurance then of our particular pardon is a thing that results from another act of ours which is a serious comparing of our seal and Gods together or a reflecting upon what we and God have done When we know our own sincerity and heartiness in our profession as we are assured of Gods reality and truth in what he promiseth then we may conclude well of our selves and rest assured of a pardon Yet our pardon is not sealed so certainly as God seals the Covenant because the certainty that we have in our selves of our being pardoned relies upon a thing far more dubious then the certainty we have that God will pardon Our judgment concerning our selves is onely an humane act grounded upon the true knowledg of our selves whereas our beliefe of the promise is a divine faith grounded upon the word of God to which he sets his seal and therefore the conclusion we make which still follows the weaker part or the assurance we attain of our being pardoned can be onely an act of humane faith It can never be so sure as one of the premisses is unless we could be as sure that we say true of our selves as that God saith true of himself If it were as certain that I beleeve as it is that God will pardon all that beleeve then the

In his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that will read Joh. Protospatharius upon that Verse of Hesiods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will soon see that he also thought Homer to have described in those words the contexture and formation of our bodies in the womb For he saith by the web he advises the woman to weave on the twelfth day of the Moon is meant a Physical Mystery concerning the generation of our bodies which he there explains and for a proof of what he saith he directs us plainly to this place of Homer which I have recited But I have no list to prosecute this any further There is another instance that suggests it self to my thoughts and I should have taken it for a corruption of the Story of Elias calling for fire from Heaven to consume his sacrifice had not Pausanias assured us that he saw it with his own eyes But it will clearly show how studious those false Gods were to imitate the God of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pausan Esiac 〈◊〉 L. 5. and render what I have said very probable which makes me think it fitting to be here related Some Priests he saith in Lydia who worshipped after the Persian manner used to call upon he knew not what God in a barbarous form of words not to be understood by the Greeks and presently the wood that was upon the Altar was kindled without any fire and appeared all in a bright flame I could easily show that these barbarous words were Abraham Isaac and Jacob Sebaoth and such like and in all probability the God they invoked was the unknown God and the example they Apishly followed was that great Prophet And indeed the Prophet Elijah did therefore call for fire from Heaven because all Sacrifices at Jerusalem were consumed and eaten onely by the Holy fire which God sent from above to them The Devil therefore in this thing may have seemed to endeavour that his Offerings might sometimes correspond with those at the Temple of God And so Pindar gives us another instance how that the Rhodians being about to offer Sacrifice to Jupiter had forgotten to bring fire along with them to his Altars but he being loth it seems to lose this fat oblation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did bring a yellow cloud over them and rained much Gold upon the Altar This Golden showre as an excellent Person of our own doth interpret it was nothing else but a showre of fire which devoured the Sacrifice Dr. Cudworth in imitation of the Sacred Story No wonder then if in other things as well as these they were forward to transcribe the holy Writ and let it not be imputed to a vain and affected ostentation of learning if I sometimes use their customes for an illustration of Sacred matters But the following Discourse is interlaced with so few of their Authors that perhaps it doth not merit this Apology and therefore I will cease it with this double desire The one is to my Reader that if he understand not every Line in the first part yet he would not throw away the rest which are fitted to his practice The other is to God that he would bless it to those Ends for which it is designed Amen THE CONTENTS OF THE TREATISE SECT I. CAP. I. THe first end of this Supper is for a remembrance of Christ What it is to remember The Passeover appointed for that end Two things it remembers us of And two wayes we are to remember it In two sences it may be called a Sacrifice p. 3. CAP. II. It is a remembrance with thanksgiving This is explained in six particulars And two other sences are given wherein it may be called a Sacrifice p. 22. CAP. III. Here the third end is discoursed of and it is considered as an holy Rite whereby we enter into Covenant with God This is explained in five things p. 46. CAP. IV. It is considered here as a sign and seal of remission of sin and this is cleared in three considerations but especially from this that we eat of the sin-sin-offering and of that which was not made for one but for many i. e. the whole Congregation p. 73. CAP. V. It is a means of our nearer Vnion with the Lord Jesus The Nature of this Union and the effect of it is explained in five considerations p. 93. CAP. VI. Here is shown how the Supper is a means of our Union one with another And five General Observations are made to this purpose The last of which treats of the holy kiss the feast of love c. To which two things are added by way of conclusion of the first part p. 115. SECT II. Concerning Preparation CAP. VII An Introduction to the Discourse about Preparation wherein those words of the Psalmist are opened Psal 93.5 p. 159. CAP. VIII This word Preparation is to be cautiously understood Not a little time required for it Three things are discoursed of that tend to the fuller explication of it p. 164. CAP. IX Four things more are treated of which further open the Nature of this Preparation And so from a general Discourse concerning it way is made to descend to a more particular p. 174. CAP. X. Here is discoursed at large concerning those actions wherein it is fit for us to be employed before we come Of the setting apart some portion of our time and of our goods Of Examination of Reconciliation c. The whole is digested into ten considerations p. 195. CAP. XI Mistakes are removed The Primitive Christians not too zealous No reason for the neglects of the present worldly Christians Good people may be superstitious while they take themselves to be great enemies to it p. 235. CAP. XII Advice and Directions to those who never yet received the Sacrament of the Lords Supper Six things are said to them to prepare them and encourage them The Conclusion of this Discourse p. 251. SECT III. Concerning the Deportment of a Soul at the Lords Table c. CAP. XIII Love is instead of all other Directions Yet seeing it hath many wayes to express it self there is a necesssity to guide its motions so that they may not hinder each other p. 269. CAP. XIV Here therefore they are ranged and set in their right places And 1. The soul is directed what to do when it sees the Minister stand at the Table of the Lord. 2. What affections to express when the Bread is broken c. 3. When the Minister comes to give it to us 4. When we take it into our hands 5. When we eat 6. When we see him give it to others 7. When we receive the Cap. Every one of which is discoursed of in several Meditations And then 8. Meditations about the joys of Heaven And 9. Psalms of Praise are shown to be very fit conclusions of the solemnity p. 275. CAP. XV. An entrance is made upon the Discourse about our behaviour afterward 4. Sorts of Christians are

〈◊〉 〈◊〉 〈◊〉 〈◊〉 change of one thing into another and Nyssen by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translation or Theophylact by his great word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transelementation For that this last word doth not amount to a change of one substance into another we may be clearly satisfied from himself who as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread is transelementated into Christs body so likewise affirms that we are transelementated into Christ Now as by this later expression he can intend no more but our mystical incorporation with him so by the former nothing else is to be understood but the conversion of the bread to no other use so that in effect it is made the body of Christ In short he that hath the picture of a King in his Chamber hath but a bare sign which may make him think of him and no more but he that hath the Kings great Seal which confirms him in the possession of all the land he injoyes hath his picture and something else that comes along with it which instates him in a real good And though the wax affixed to the writing be the same for substance with that which is in a mans shop yet for vertue as it is made use of it is much different and far better then all the wax that a whole County can afford Even so it is in this case before us Bread broken and Wine poured out are but bare signs of Christs sufferings if we consider them nakedly in themselves but if we look on them as a foederal rite and as they are given to us and eaten and drunken by us in remembrance of the death of Christ so they are seals and further confirmations of Gods great love towards us And though they are still the same for substance with the most common Bread and Wine which we use at our Meals yet in regard of the use to which now they are converted they become Sacred and of great vertue to convey unto us the things expressed in the Covenant which are of more worth then all the World II. It is further manifest that we are hereby confirmed in the state of pardon and forgiveness because we do here put forth the most solemn act of Charity and Forgiveness to all our enemies For it is a Feast of Love as you shall see afterwards and this is the very condition upon which our forgiveness depends that we forgive others Matt. 6.14 15. and therefore when we here pray for all men and put away all enmity out of our hearts never to return any more God is engaged to express himself to us as a friend and to let fall all differences that have been between him and us I know that we are never to harbour any hatred in our hearts and that we cannot pray successfully at any time unless we lift up pure hands without wrath and I likewise wish the Doctrines of Love were most frequently and severely pressed and practised but yet there is no time when we do more narrowly search our selves to find out the reliques of that sowre leaven and when we are more powerfully moved to extinguish even the least spark or seeds of fire that are in our souls then when we consider Christs death and remember how he prayed for his Enemies upon the Cross And therefore I conceive that upon this account the Sacrament of Christs Body and Blood may be a means of assuring our pardon and strengthning of our title to Forgiveness But notwithstanding I consider with my self that this duty of pardoning others is not so peculiar to this Sacrament but that it may and must be done as I said at all other times and for that cause I shall pass it by and proceed to that which I would have most of all observed for the understanding of this part of my Discourse and that is this III. This eating and drinking is a feast upon a sin-offering and therefore is a greater pledg of remission of sin That you may conceive of this aright it must be remembred That though the people of Israel used to feast upon their peace-peace-offerings which were made at the Altar as hath been said already yet they were not admitted to eat of any else The whole Burnt-offerings indeed had Peace-offerings attending alway upon them and so they did partake of the Altar when they were offered by eating of the latter but of the former none tasted but God himself The Offerings for sinne as you have seen were the portion of the Priests and the people were excluded from them unless you will say that they eat by them as their substitutes and mediators But now you must further note That though the Priests were to eat of the sin-sin-offering for particular persons yet of the sacrifice made for the sinne of the whole Congregation whose blood was carried into the holy place the Priests themselves might not eat and so consequently nor the people by them but they were to burn its flesh without the Camp And whether it were upon the day of general atonement Lev. 16.27 or at any other time when the whole Congregation had committed a sin through ignorance Lev. 4.13.21 Lev. 6.30 that an offering was to be made for them they were not permitted to have the least share of it Now Christ made his soul an offering for sinne Isa 53.10 and such an offering that with his blood he entred into the holy place and suffered without the Camp and therefore was most illustriously set forth by that sacrifice which was for the whole Congregation According then to the Law none was to feed upon the Sacrifice and yet our Lord hath indulged unto us the priviledg of feasting upon this great Sacrifice of Propitiation according as the very words of the Institution of this Sacrament do intimate when our Saviour saith Mark 14.24 This is the blood of the New Testament which is shed for many i. e. which is like to the Sacrifice on the great Day of Atonement which was not made for one person but for the whole Congregation and of this I give you leave to drink This was a favour never granted to the World before and besides what the Law of Moses speaks it is remarkable what is delivered by Porphyry as the sence of all the Heathen Divines in the World L. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Divines consent in this That it is not lawfull to touch so much as a bit of those Sacrifices which are for the averting of wrath Though it was never lawfull you know to eat the blood of any Sacrifice whether Peace-offering or other but it was to be poured out at the Altar and though the flesh of those that were offered for sin by the Laws of all people were not to be tasted yet we may drink the blood of the Sacrifice yea of this great Sacrifice for all the people and we may eat the flesh of it by the command of