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	covenant_n	new_a	657	4	5.5089	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50525	The apostasy of the latter times in which, according to divine prediction, the world should wonder after the beast the mystery of iniquity should so farre prevaile over the mystery of godlinesse, whorish Babylon over the virgin-Church of Christ, as that the visible glory of the true church should be much clouded the true unstained Christian faith corrupted the purity of true worship polluted, or, The gentiles theology of dæmons i.e. inferiour divine powers, supposed to be mediatours between God and man : revived in the latter times amongst Christians in worshipping of angels, deifying and invocating of saints, adoring and templing of reliques, bowing downe to images, worshipping of crosses, &c : all which together with a true discovery of the nature, originall, progresse, of the great, fatall and solemn apotisy are cleared : delivered in publique some years since upon I Tim. 4. 1,2,3 / by Joseph Mede ...	Mede, Joseph, 1586-1638.; Twisse, William, 1578?-1646.	1641 (1641)	Wing M1590; ESTC R22768	121,369	171

doctrine of worshipping of dead men you may read him in the seventy eighth Heresie towards the conclusion where upon occasion of some who made a Goddesse of the blessed Virgin and offered a cake unto her as the Queene of heaven he quotes the place of my text concerning them saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in English sounds thus that also of the Apostle is fulfilled of these some shall apostatize from sound doctrine giving heed to fables and doctrines of Daemons for saith he they shall be worshippers of dead men as they were worshipped in Israel are not these last words for an exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what will you say doth he meane by dead men worshipped in Israel I suppose he meanes their Baalim who as is already shewed were nothing else but Daemons or deified Ghosts of men deceased yet he brings in two examples besides one of the Sichemites in his time who had a Goddesse or Daemonesse under the name of Jephta's daughter another of the Aegyptians who worshipped Thermutis that daughter of Pharaoh which brought up Moses Some as Beza would have these words of Epiphanius to be a part of the text it selfe in some copy which he used But how is that likely when no other Father once mentions any such reading nay it appeares moreover that Epiphanius intended to explaine the words as he quoteth them as he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Otherwise wee must say he used a very corrupt copy or quoted very carelesly But grant that Epiphanius read so either this reading was true and so I have enough because then the Apostle with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. should expound himselfe by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meane the deifying of the dead or it was not the originall reading but added by some other for explication sake and so it will follow that those who did it made no question but that the words there contained some such thing as worshipping the dead Therefore take it which way you will it will follow that some such matter as wee speak of was in times past supposed to bee in this text and prophesie Now I come to the second point to maintaine and prove that praying to Saints glorified as mediators and agents for us with God is justly charged with Idolatry for this is the hinge whereupon not the application only of my text but the interpretation thereof chiefly turneth for this is that which I told you in the beginning that my text depended upon the last words of the former chapter and verse received into glory which were therefore out of their due order put in the last place because my text was immediately to bee inferred upon them the like mis-placing and for the like reason see Heb. 12.23 where in a catalogue or recension of the parts of the Church Christ the head and the sprinkling of his blood is mentioned in the last place and after the spirits of just men because the next verses are continued upon this sprinkling of Christs blood Yee are come to the generall assembly and Church of the first borne which are written in heaven and to God the judge of all and to the Spirits of just men made perfect and to Jesus the Mediator of the new Covenant and to the blood of Sprinkling which speaketh better things than that of Abel whereas the right order should have beene first God the judge of all Secondly Christ the mediator of the new Covenant Thirdly in the last place the Spirits of just men made perfect agreeable therefore to this dependance of my text I am to shew that the Invocation of Saints glorified implyes an Apostasie from Christ and a deniall of his glory and majesty whereunto hee is installed by his assumption into heaven to sit at the right hand of God which before I doe I must premise some generall grounds which are as followeth That as God is most one and without all multiplicity so must the honour and service which is given unto him have no communicability Esa. 42.8 I am the Lord that is my name my glory will I not give unto another nor my prayse to graven Images for the one-most God must have an one-most service Therefore in that action whereof God is the object nothing must be an object but God or in the Scripture phrase thus in those actions which look towards the face of God nothing may come betweene whose face such actions may look upon besides him whether by way of subordination to him or representation of him for I am the Lord thy God saith hee thou shalt have no other Gods before my face Secondly this face of God is not only the object of his person but also the place of his presence where his glory is revealed in the heavens where we shall see him face to face 1 Cor. 13.12 Revel 22.4 and where the Angels in heaven behold the face of the Father which is in heaven Matth. 18.11 No action therefore directed thitherward to the face of his revealed presence and glory may so much as look asquint upon any other object or behold any other face but the face of God alone for we must have no other Gods before his face I say not that a man may not turne his face upon the face of any other thing when he turnes his face towards the face of God for how then should we worship him at all seeing which way soever we turne us something will alwayes bee before us but it is not the face of our bodies or their posture but the face and posture of the act wee doe which must not have the face turned upon any thing else when it is directed at the face of God namely that action in which God is faced must face nothing else but God where God is the object whether in regard of his person when we pray unto him or of his throne of presence when we would approach it or direct our supplica-towards it there nothing is to have any respect of an object but God alone So although when we pray unto God wee turne the face of our bodies towards Heaven the Sunne the Moon and Starres yet doe we not worship the host of heaven therefore because our action hath no relation to them as to an object but to God alone and howsoever they are betweene God and us in place yet as an object of our devotion neither they nor any thing in them come any way betweene us and him Now for the reason if you ask it of this incommunicablenesse of all actions and services directed to God-ward you shall have it because the Lord whose name is jealous is a jealous God jealous not only lest he should not be honoured as God but jealous lest he should not be honoured as one God for as by