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
A66362	Eight sermons dedicated to the Right Honourable His Grace the Lord Duke of Ormond and to the most honourable of ladies, the Dutchess of Ormond her Grace. Most of them preached before his Grace, and the Parliament, in Dublin. By the Right Reverend Father in God, Griffith, Lord Bishop of Ossory. The contents and particulars whereof are set down in the next page.	Williams, Gryffith, 1589?-1672.	1664 (1664)	Wing W2666; ESTC R221017	305,510	423

a fervent prayer for us so Esay 53.10 when it pleased the Lord to bruise him as the Prophet saith he offered up his bloud in a sweating fervour and his body to be broken for our sins 2. He offered up his body to be broken and his bloud to be shed for our sins Levit. 17.11 Heb 9.22 and as the Angel whose name was secret kindled the fire upon the Altar and at length the flame increasing himself also ascended in the same so here in this agony of Christ our Saviour kindled the fire of his love and then as a faithfull high Priest he offered up himself as a sweet smelling sacrifice unto God And seeing bloud must make an attonement for the soul and as the Apostle saith without shedding of bloud there is no remission therefore this our Priest shed his own bloud to procure the forgiveness of our sins the bloud of his head when he was crowned with thornes the bloud of his heart when he was pierced with a speare the bloud of all parts when he was whipped and the bloud of his whole body when he sweat the drops of bloud not a watry dew but nimbus sanguinis a bloudy showre when as totus sudore defluit it passed through and through his garment and trickled down to the ground Ps 130.7 as Saint Luke testifieth that there might be as the Psalm saith plenteous redemption And as Eleazar the high Priest was to take the bloud of the heyfer with his finger and sprinkle of her bloud directly before the Tabernacle of the Congregation seven times Num. 19.4 Levit. 8.11 so Christ our Priest shed his bloud seven times to purge away our sins 1. In his Circumcision 2. In the Garden 3. When he was crowned with thornes 4. When he was whipped 5. That Christ shed his bloud seven times to cleanse us of our sins When his hands were nailed 6 When his feet were fastned to the Cross 7. When his side was pierced with a speare And then as the sin of man was maledictio terrae the curse of the earth so this bloud of Christ is medicina terra the medicine of the world And therefore the Apostle faith Heb. 12.24 that the bloud of Christ speaketh better things then the bloud of Abel for by the shedding of Abels bloud Gods wrath was kindled but by the shedding of Christs bloud Gods wrath was appeased the bloud of Abel gave life onely to himself but the bloud of Christ gives life to all beleivers the bloud of Abel cryed for vengeance against his brother but the bloud of Christ cryeth for mercy unto his enemies and the bloud of Abel cryed a while and then ceased and then it was no more availeable but the bloud of Christ still cryeth and never ceaseth and is available for us for ever And so you see how Saint Luke proveth Christ to be the Priest which is to be the Priest for ever after the order of Melchisedeck and therefore he is here understood by the calf that was the chiefest sacrifice of the Priests 3. By him that had the face of a man 3. St. Mark is understood by him that had the face of a man Mark 6.3 John 10.33 the fathers do understand Saint Mark because his principal aime was to shew that Christ was a true and perfect man the son of a poor Carpenter and in all things like unto us sin onely excepted And this truth was so manifest that his very enemies confest it and would have stoned him because that he being a man made himself a God for their eyes saw that he had flesh and bloud like other men and that he did hunger and thirst and was weary and touched with all the blamelesse passions and affections of other men and therefore Saint Mark is very short in his Gospel not above sixteen Chapters in all because he needed not to use many Arguments when as all that saw him did readily confess it 4. 4. Saint John understood by the flying Eagle By the flying Eagle all the old Interpreters do understand Saint John because that when Ebion and Cerinthus two Jewish Proselites denied the Deity of Christ he purposely wrote his Gospel for that main end to confute that damnable errour as Eusebius and others testifie and therefore in the very Frontispiece of his work he mounteth up like an Eagle and saith in the beginning was the word John 1.1 and the word was with God and the word was God and so throughout his whole Gospel you may easily perceive his chiefest aime is to prove that the son of Mary is the son of the eternal God coeternal and coequal with his father and especially because he proveth him 1. To be the Creator of all things c. 1. 2. To be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knower and searcher of the secrets of our hearts c. 2.25 3. To be the worker of such miracles as the raising up of L●zarus and the like which none could do but God And it was requisite that the mediator betwixt God and man should be God and man Man because man had sinned and therefore meet that man should make satisfaction and not Ziba make the fault and Mephibosheth bear the punishment which should be very unjust and God because our nature should but could not bear the burthen which was the weight of Gods wrath for our sins But God as God could but ought not and therefore seeing the one ought but could not and the other could but ought not God and man must be joyned together in one person that man might do what he ought to do and suffer what he ought to suffer and so goe thorough the work of our redemption And therefore as Saint Mark had proved Christ to be a man so Saint John proveth him to be the true and eternal God And so you see that by these four Beasts we are primarily to understand the four Evangelists Secondly all the good Magistrates and Ministers are understood to be like these four beasts 1. Like the Lion Jos 1.7 Secondly As the four Evangelists are in the first place to be understood by these four Beasts for the reasons before shewed so likewise all Magistrates and all Ministers ought to be like these four Beast As 1. Like the Lion for courage without fear Confidens ut leo absque terrore for so the Lord commanded Joshua to be strong and of a good courage saying Onely be thou strong and of a most valiant courage and so Jethro tells Moses That his Judges should be men of courage and undaunted Quia timiditas Judicis est calamitas innocentis So when the Jews told Pilat if thou lettest this man go Thou art none of Caesar's friend he was afraid and through that fear he condemned the Son of God And so doth fear cause many others to wrong the Innocents And therefore to you that are the Judges to settle the disturbed Estates of this Kingdom I say that it cannot

seek to be relieved And as the Poet saith Excessit medicina modum by such a way whereby usura superat sortem and the seeking of a Remedy shall so far exceed the Disease I know not with what safety either of Life State or Fortune which are all in the power of the Juries to determine of them any man can live in this Kingdom For here especially in the County of Kilkenny where that perfidious Rebell and Traytor Axtell planted his Colony such a multitude of Anabaptists Quakers and other worser Sectaries What I say against these I say not against the worthy Gentlemen and good Protestants that are also very many and my very good Friends in these parts Neither do I say it against those wel-bred Gentlemen that were Officers and Commanders in the Ar●● but of the generality of the Common ●ouldiers and some of the meaner Officers that for their small Arrears got large Territories and are now great Free-holders and the chiefest Jury-men and Judges of our Lives Lands and Fortunes that in the beginning of the English Rebellion were broken Citizens and Tradesmen Taylers and Tinkers Shoomakers and Coblers Plow-men and others the like men of no fortune thought to raise themselves by the Irish Wars and having some Arrears of Pay due unto them go Orders to set out Lands unto them for the same and the Kingdom being depopulated and wasted and made a Wilderness without Inhabitants the Lands were of nothing worth and they had what Lands they pleased and as much as they pleased for their Arrears for ten pounds as much as is now worth a hundred pounds a year and for a hundred pounds as much as I will give a hundred pounds per annum These men that followed Axtells Religion and were of his Plantation being mounted up on Cock-horse to be such great E●●eholders the Irish Proprietors being for the most part driven away and the Church Lands also taken into these Souldiers hands they must now be for the most part the principal Jury men and so the Judges of our Lives Lands and Fortunes And they considering their own interest to be alike in the Lands both of the Church of the Irish and of all from whomsoever they hold it do stick and cling together like sworn brethren or rather like forsworn wretches to defend and maintain each others Title and Interest in the Lands that each one holdeth both against Clergy and Laity God or the King be the same right or wrong they will not lose their lands And they do incourage each other thus to continue in their wickedness saying that they got their Lands with the loss of their bloud and the hazard of their lives and therefore to get the King some small fine whereof he shall have but the least part of it and be but very little the better for it and to dispossess their own fanatick Party and give the Lands unto their Enemies especially unto the Bishops whom of all others they hate most of all and Bishop Williams above all the rest as he that hates their former Rebellions and their now practices more than any man else they will never do it though they hazard the loss both of body and soul Indeed for the Bishop of Ossory he understands their malice towards him well enough I pray God forgive them so great that were it not for some honest and truly religious Irish Gentlemen and some of the Catholick Religion I profess that I durst not live amongst these that formerly warred against their King and if the truth were known do as I believe as little love their present King as they do much hate our Church and the Bishops of our Church when as they that hate their Bishops cannot be said to honour their King as I have most fully shewed in my Grand Rebellion And therefore I went unto his grace my Lord Lieutenant and related to his Grace the Verdict of the Jury plain contrary to their evidence and the Declaration of my Lord Chief Justice and the Judgement of the whole Court and therefore did most humbly desire his Grace to give me leave to go for England to dispatch some necessary occasions and to signifie unto his Majesty that if there were no Court of Star-Chamber here nor any other provision made to punish all perjured Juries and all high Transgressors of the Laws and hainous offendors that deprive his Majesty of the fines justly due unto him and his Subjects of their right we the true Protestants and his M●jesties loyal Subjects were not in safety nor able to live among such Confederates of wickedness but must as King Boco said to the Senate of Rome depart thence lest the ire of the Gods or the rage and injustice of such men do utterly destroy us And his Grace very mildly and graciously answered my Lord the Bill for a Star-Chamber is already arawn and sent to his Majesty to be signed and will speedily come down to pass the Houses and then such Malefactors may be fully punished according to their offence And I protested and do protest that I would be with the first that would do my uttermost endeavour to punish this Jury and all false and forsworn perjured Juries and the like high Transgressours that concern me whatsoever For It is most certain that Impunitas peccati invitat homines ad malignandum And therefore I do believe that I am as equally bound in conscience to punish this Jury as I am to recover the Lands of the Church and as Solomon saith because the punishment is deferred the hearts of the children of men are altogether set to do evil and my Divinity assureth me that to punish a perjured person and a transcendent Transgressour of the Law is as acceptable unto God as the relieving of the Oppressed because that hereby we do our best that those which will not be perswaded by good Counsel to be honest and vertuous may be forced with stripes to do their duties or at least terrified from being so vicious for that as St. Bernard saith Qui non vult duci debet trahi And therefore with what means that God hath given me I will with his assistance do my best to repair Gods House to relieve the Distressed and to punish the Perjured and the Oppressors of Gods People and the rather because that here in the parts where I live I have seen in three or four years more forcible Entries Riots and Oppressions than I have seen in England or Wales that might be thought a little more wild than England in all my life so that a Stranger might rather think it a Country of Robbers Tyrants and Oppressours much like unto Albion when Brutus entred it than a Country where with safety he might dwell amongst them for I do profess were it not for some honest Irish that are not all of my Religion nor I of theirs that do further me incourage me and protect me in Gods servic● and the advancement of Gods