Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	abel_n	apostle_n	better_a	508	4	6.6432	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47531	Annotations upon some difficult texts in all the books of the New Testament by Sr. Norton Knatchbull ...; Animadversiones in libros Novi Testamenti. English	Knatchbull, Norton, Sir, 1602-1685.; J. L.; Walker, Thomas, 1658 or 9-1716.	1693 (1693)	Wing K672; ESTC R4721	170,612	336

the foundation of a Seed c. which was to be as it follows in the next verse As the stars of heaven for multitude and as the sand which is by the sea shore innumerable in which all the families of the earth were to be blessed for of that Seed wherewith she became then with Child came Jesus Christ the Saviour of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Foundation of the world Revel c. 13. v. 8. and c. 17. v. 8. and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur cum res aliqua sumit exordium c. Hieron it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when any thing takes its beginning But by what Phylosophy Logick Grammar or Dictionary it can be possibly Translated that she received strength to conceive a Seed I confess is beyond my learning or capacity Why it should be therefore so universally accepted I cannot but wonder whenas the sense as now Translated is so proper and the use of the word so fit and common V. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tentati sunt Were tempted As Job Schol. Graec. as Abraham and Isaac Theodoret. But our late Writers as also some of the Ancient are of another opinion and therefore say that the word is crept into the Text imperitia amanuensis by the unskilfulness of the Transcriber or that it is not written as it should be either by the oversight of the Apostle or the Scribe For because it would be a Tautology to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were tempted when immediately before t is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had trials or temptations of cruel mockings and scourgings c. and because there are words of each hand denoting some kind of death they think it probable either that the word should not be read at all as it is omitted by Chrysostom the Syriack and Aethiopick Interpreters and others or that if it be read it ought to be understood in some notion whereof there was no mention made before and which signifies some kind of death And from hence some have been moved to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were burned But if there be any leave for conjecture perhaps it should have been rather written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were stoned they were sawn asunder they were pierced through a kind of death so known in those days either by Spear or Stake that it is scarce to be believed that the Apostle in this place could possibly escape it when he reckons up so many several kinds of death which the Christians in those times and the Prophets of old suffered for the Faith among which Nicephorus and Eusebius out of the Writings of Dionysius of the Martyrs of Alexandria mention the transverberation or piercing through of the bowels with stakes which with Phavorinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For anciently they thrust or pierced through malefactors striking a sharp stake through the back bone as they do fishes which are roasted on a spit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesyc and Suid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut transfigam turdos Aristoph and so verubus transfixa exta Ovid. and perhaps so meant Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfixit verubus C. 12 v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to the bloud of sprinkling which speaketh better things then Abel as some or then that of Abel as others meaning the sprinkling or as some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then is meant the bloud of Abel or as the Interlineary in our Polyglot Bible Sanguine aspersionis in the Ablative And then the meaning 's thus And to Jesus the Mediatour of the new covenant and who by his bloud of sprinkling speaketh better things then Abel But read you which way you please the sense is still the same And that is this That the Sacrifice or Oblation which Christ offered on the Cross by the sprinkling or effusion of his bloud did speak better things to the pacifying or atonement of the wrath of God then did the Sacrifice or Offering of Abel or then the bloud spake which Abel offered unto God for a Sacrifice which was a true type and of all the first of that Sacrifice which in the fulness of time Christ offered on the Cross by the effusion of his bloud and for this very thing because Abel the first of all men living offered an offering to the Lord of the firstlings of his flock whereby he testified his Faith in Christ to come and offer himself an oblation for the sins of the whole world doth God altogether seem to have respect to Abel and to his offering For by Faith is Abel said to have offered unto God a better Sacrifice then Cain c 11. v. 4. and for this Faiths sake did he obtain a Testimony that he was righteous When therefore that Sacrifice of Abel was but a type or shadow of that great sprinkling of bloud which taketh away the sins of the world it is no more to be compared with it which is the substance of the shadow then is a picture to be compared with the living person whom it represents Concerning which disproportion you may observe more c. 9. v. 13 14. and 23. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place denotes nothing else but the rites and offerings of the Old Testament one example being put for all As if he should say The bloud of Christ speaks better things that is more available to the appeasing of the wrath of God for our sins then either Abel or Moses or all the Sacrifices and Oblations of all the Patriarchs That Christ his bloud was praefigured in the Sacrifice of Abel to be shed for the sins of all mankind and that the Patriarchs before the Law was given when they Sacrificed the bloud of beasts had a respect to the Saviour of the world I think there 's no Divine but doth assent to Modern or Ancient Instead of all I shall use but one Testimony thereto out of Eusebius Demonst lib 1. c. 10. where speaking of Noah and the rest of the Patriarchs before Moses he hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Anciently beloved of God foreseeing by a divine spirit that some extraordinary Sacrifice pretious in the sight of God would one day come to men that should expiate the sins of the whole world did in the mean while perform or act its signs and figures as Prophets typically expressing that which was to come But to say that the bloud of Christ speaks better things then the bloud of Abel which cries to heaven for vengeance to speak modestly agrees not with the scope of the place it having been the Apostles great labour to demonstrate how invalid the Ceremonies of the old Law were to acquire eternal life and how much in that respect the covenant of the New Testament was beyond that of the Old as is evidently apparent by the whole series

of his discourse c. 9 and 10. But to speak the very truth with reverence to Antiquity that exposition is contrary to the very rules of Logick For Comparata oportet esse secundum majus ejusdem speciei naturae Things compared ought to be according to more or less of the same species and nature So as in a comparison of betterness the one may be said in some measure to be good for that end for which the other is said to be better So Chrysostom although he hit not the meaning in this place so luckily upon those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better Sacrifices then these c. 9. v. 23. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That which is better is better then that which is good therefore the types of those things which are in heaven are good for if the types were evil then would those things whereof they are a type be evil also But to cry for vengeance and to cry for grace are the whole heavens different and contrary natures Neither can the bloud of Christ be said to be better then the proper bloud of Abel which was not at all good no not typically to that intent and purpose to which Christ his bloud was to wit for the redemption of mankind and the expiation of the sins of the whole world That therefore this comparison may agree with it self it is unavoidably necessary that here be meant the Sacrifice of Abel which through Faith he offered unto God which with the Sacrifice of Christ is not to be compared ANNOTATIONS On the General Ep. Of S. James Ch. 3. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nolite multi fieri doctores Do not many of you become teachers That is do not many of you affect the gift of preaching knowing that we who are so shall receive the greater judgment A familiar trajection for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is another trajection likewise for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fraena immittimus in ora equorum We put bits into the mouths of horses as if it were purposely affected for the elegance You have also the like observable trajection c. 2. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have not the Faith of Jesus Christ our Lord of Glory with respect of persons C. 4. v. 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the consideration of the construction of these words it seems to me necessarily to follow that the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next following can agree with no other word then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they must be therefore rendred thus Or do you think the Scripture saith in vain That the spirit which dwelleth in us lusteth to envy But it giveth a greater grace for that it saith God resisteth the proud and giveth grace to the humble The sense and coherence being thus He adviseth them against strife and envying against wars and fightings which he tells them proceed from their lusts for confirmation whereof he produceth a Testimony of Scripture Do you think the Scripture saith in vain the Spirit that dwelleth in us lusteth to envy as if it had said these bitter envyings come from the lusts of the spirit that is within us Surely no. The Scripture saith it not in vain The spirit of man is carried on with passion unto envy and from thence it comes because he cannot enjoy what the lust of his eye desires he endeavours to satisfie his lust by obtaining his desires by force But the Scripture tendereth a more gracious comfort when it saith that God resisteth the proud and giveth grace that is sheweth favour to the humble Intimating thereby that though we be naturally prone to strife and envy yet if we humble our selves before God to which he exhorts us in the following words he will shew favour to us Where this Scripture is in express words I cannot tell but among the Writings of the Prophets which are lost As elsewhere the Apostle Paul citeth words of our Saviours which we no where read that he ever spake It is more blessed to give then to receive Act. c. 20. v. 35. C. 5. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nolite ingemiscere in alterutrum as the Old Latin Ne lugete invicem Bemoan not one another He bids them in the former verses to be patient and to establish their hearts because the coming of the Lord was at hand And here he again exhorts them not to lose their courage and to bemoan one another least for their impatience they might be blamed For behold the Judge is before the doors the Lord is at hand Take ye therefore the Prophets for examples of suffering affliction and patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is cum gemitu deploro to bewail with lamentation As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bewail my own Soul Basil in which sense you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive signifieth super over Bewail or lament not one over another As for the common reading Grudge not one against another methinks it agrees not at all with the scope of the place ANNOTATIONS On the I. Ep. General Of S. Peter Ch. 3. v. 20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the words are thus commonly pointed and distinguish't it is very hard to give them a commodious sense and a Grammatical construction For which cause Beza would have this place amended out of the Complutense Edition affirming that in other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corruptly read for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in that And him for a great part our late Expositors do follow though there be an old copy also in Oxford that readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Learned Dr Hammond is pleased to follow The Syriack to salve the doubt before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which perhaps lawfully enough But there may be no less question in another phrase of this period for according to the common use of words it is not properly said Octo animas servatas esse per aquam That eight Souls were saved by water as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was constantly understood by the Greeks Though Beza to remedy this difficulty also will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place to signifie In that is in his Country language parmi le'au in or amidst the water And to confirm his Judgment he cites a precedent Rom. c. 4. v. 11. where he would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie in praeputio in uncircumcision whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is three times used by the Apostle in the same and the foregoing verse but truly I see no such urgency in that place to alter the proper signification