Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	hand_n	5,443	4	5.5679	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88833	Gleanings and expositions of some, and but some of the more difficult places of scriptures: perhaps, but the first-fruits unto a more plentifull harvest / by John Lavvson.	Lawson, John, fl. 1644-1646.	1646 (1646)	Wing L716; Thomason E345_5; ESTC R200984	58,069	82

Israel implying that now they doubted whether it was hee or no. This antidote I give you before-hand to preserve your faith from failing though not from some fainting for if I can foretell my death with all the circumstances thereof then I am a God though I die like a man 2. You must be witnesses of mee in Jerusalem and through the world that I am the Messiah the Son of God and Saviour of the world Fit witnesses you cannot be except you take notice that I foretell my death with all the circumstances thereof but if you doe take notice that I foretell my death with all the circumstances thereof then are yee the fitter witnesses of mee For howsoever every man may and must dye like a man and I like an evill man yet no man can foretell his death with all the circumstances thereof but a God And by my breaking bread with you in like sort after my resurrection you shall know that I am risen and that it is no ghost in my likenesse Quest But why dost thou use bread and wine in the prediction of thy death Answ 1. Because bread and wine are visible tangible mandible you have forgot what you heard you will surely remember what you see touch taste eat and drink 2. And secondly because every god true or false hath his tables where his disciples eat and drink to his honour and for his memoriall therefore doe yee thus eat and drink in remembrance of mee after I am risen again and ascended untill I shall return again to judgement and salvation Quest But on what fashion wouldst thou that we should remember thy death untill thou come in thus doing Or how doth this bread and wine shew forth thy death Answ Thus Hee which by bread and wine foretold his death with all the circumstances thereof howsoever hee was put to death like a man and like an evill man yet he was God But Jesus did by bread and wine foretell his death with all the circumstances thereof when no enemy touched him nor appeared against him Ergo Jesus is God And if Christ who was God suffered death 1. Then doe not you wonder though you suffer at the hands of Magistrates evill ones would crucifie God himself if they had him in the likenesse of a man 2. If Christ God-man thus suffered be you patient in suffering and look for suffering 3. If Christ thus suffered who was able to foretell his death and who rose again then shall ye also be raised again after your death Thus the bread and wine is neither his body nor bloud as the Papists say neither yet any otherwise a signe of his body and bloud then his commentary upon them made them to be signes and that is not of their own nature for the bread doth not hold so neer a resemblance or similitude with his body as one body doth with another or as one bread with some other bread or as Cesars image with Cesar himselfe or as a lively picture of that thing or person whereof it is a picture or as that was the House of the Lord and the Altar of burnt-offering for Israel which David said was so 1 Chron. 22.1 The rain-bow in its owne nature is not a signe of non-drowning the world for wee might long see the rainbow before we could read that in the face of it that God will not drown the world for there were rainbowes before the floud as well as after How then came the rainbow to be a sign after the floud of non-drowning the world more then before Even because God called and made the rainbow a signe of non-drowning after and not before for otherwise the rainbow had as much inherent signification of non-drowning before the floud as after So bread and wine did as much resemble Christs body and bloud before that Supper of his and Institution as after and perhaps neither before nor after so neerly as that any man would have said This is so like to the body and bloud of Christ as that the one is like the other at all Then it is the word and institution of Christ onely which maketh the bread and wine to be signes of his body or bloud And how signes of his body and bloud They are rather tokens of commemoration then signes What is to be commemorated That he was God as well as man whose body and bloud this is said to be Why how will that follow from this bread and wine thus used in commemoration and by vertue of this institution that he was God whose body and bloud is commemorated hereby Thus He which could foretell his death with all the circumstances thereof when yet hee sate eating drinking and instructing his disciples where no hand appeared against him hee must needs be God howsoever he suffer and die as man even as an evill man But such was Christ this did he foretell institute to be commemorated to his memoriall untill he shall return Ergo The commemoration which is done by bread and wine to that end instituted of Christ doth rightly commemorate his godhead 1. It implyeth that the commemorators are in the same danger that he was in That 2. Though they be yet they have no cause to be afraid nor ashamed for their enemies did and would again crucifie God if they could reach him in the likenesse of man as they did Christ who was God No marvell therefore if they crucifie us Note here also That as his prophecie of his death did declare him to be God so also his eating and drinking did imply the truth of his humanity and that he was not a Ghost in likenesse of a man To that end the Apostle argueth wee ate and drank with him after he rose from the dead That hee did eat and drink with them that bread and wine the word this implyeth Besides that he would drink it no more till he drank it new with them in his Fathers kingdome Till I drink it new with you in my Fathers Kingdome That is till I be risen from the dead For then the Church of the New Testament took its full state which is said to be that kingdome which was at hand And at Emmaus in Galilee hee brake bread with them the first night Breaking of bread is Synecdochically put for the whole Supper mention of wine needed not to be repeated it s presumed he would and did drink it with them sith he promised to drink it with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hee sate with them the words at meat are corruptly added Beza renders it in discumbendo cum illis Luke 24. v. 30. And by this drinking it new with them or by breaking bread which Synecdochically is all one they did know him to be the same risen which was crucified and not a ghost in his likenesse Matth. 27.5 compared with Act. 1.18 Judas seems rather to throw himself down some rock then to hang himself Matth. 27.62 Now the day which followed the preparation Ironically

such or such a work in three dayes doth performe his promise if he performe it within the second day though he never come to the third day So that the Jewes who object our New Testament to be contradictorious to it selfe from this very text are by this exposition answered See the places Matth. 16.21 17.23 20.19 26.61 27.40 63. The high Priests thought it was sufficient to make sure the sepulchre till the third day Matth. 27.64 and that if within that time hee did not rise his word was falsified although in Mark 8.31 hee had said that he must rise again after three dayes that is at least after three dayes And if this sense may not be admitted for my owne part I do not see what sufficient answer the Jewes objecting are likely to be convinced withall That Synecdochicall taking of three dayes and three nights for part of three dayes and three nights is good and satisfactory to me also forasmuch as Christ reviving probably with the first moment of the third day yet may be said to be in the sepulchre some part of the third day Matth. 14.9 Herod was exceeding sorry Herod seemed to be sorry but was not sorry the holy Ghost ironically humoureth him as he did Sathan when he laid the fault upon the Serpent because Sathan would not be seen in the businesse Gen. 3.1 That Herod was not sorry indeed appeareth in as much as hee had sought long before to slay John but feared the people But that hee should feign a sorrow stood very probably with his fear of the people And that he should plot the death of John with the damosell and her mother and should make this feast to bring it about stood proportionably with his hatred Let this warn us in the reading of this and other Scriptures that we doe not alwayes take that for serious which seemeth to be serious especially in these other passages about Herod where he is said to hear the word gladly and to do many things after him for if these had been serious how did he seek to slay him and how came it to passe that in a choice opportunity hee did indeed slay him Ironicall is the judgement or rather lamentable is the ignorance of those who deny any Ironies to be in the Scriptures Matth. 16.18 Thou art Peter c. His name was Simon till now His solid confession occasioned this surname So that every man which confesseth Christ with like uprightnesse as Simon did may truely be called Peter as well as Simon was The same person or rather another principle in the same person Christ within a few verses calleth Satan ver 23. So that it is their Peter-ponce at Rome whereon they build their Church and not on Simon Peter And if they did build it on Simon Peters person the building and the foundation would be a miserable foundation But if they build it upon Peter or Peters they must build it of persons confessing and professing Christ to be Son of the living God and not of any coacted or unknowing matter Principles in persons obtain in Scripture the appellation of persons Simons principle whereby hee confessed Christ to be the Son of God is by Christ called Peter the principle whereby he willed Christ to favour himselfe is by Christ called Satan Hence cometh that note that there be two men in a man a good man which out of the good treasure of his heart speaketh good things and an evill man which c. that is flesh and spirit the new man and the old Matth. 22.32 I am the God of Abraham of Isaac and of Jacob c. How doth this prove the Resurrection Thus God is not the God of the dead but of the living therefore Abraham Isaac and Jacob are still alive in their better part though they be dead in their bodies and their bodies too in a sense though dead as we say quoad nos yet live in him and unto him inasmuch as hee is the resurrection and the life Joh. 14.19 for if he live they shall live also it s Christs doctrine to his Disciples A thing may be said to live and have a being in its cause when in it selfe it hath not yet a being So Levi is said to be and to pay tythes in the loynes of Abraham before hee had a being God calleth things which are not as if they were Hee that beleeveth in Christ though hee were dead yet shall hee live John 11.25 Now if Abraham Isaac and Jacob be yet alive when they are dead then Abraham Isaac and Jacob may well be raised from the dead But they are alive when they are dead Ergo they shall be raised from the dead You Sadduces beleeve neither Angel nor spirit to be no marvell though you beleeve no resurrection If you did beleeve angels and spirits to be you would not doubt the resurrection of the body For this cause may it be that Christ doth prove Abraham Isaac and Jacob to live in their soules or spirits when their bodies are dead It is his wonted and laudable manner to kill two errours at one blow Thus Christ doth often reach over and beyond the question propounded to some further thing more profitable whence his answer is more unexpected but being well observed doth resolve both The thing which Christ in this Text doth expresly teach is that Abraham and the rest were now alive though dead in body That Abraham and the other two should be raised hee doth but secretly or tacitely imply by way of consequence from this more expresse assertion of his Moses himself did but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is did but intimate so Christ doth most excellently bring in Moses as it were foretelling the Sadduceall and Epicureall denying of spirits to be negation of the resurrection and Moses condemning of both Matth. 26.26 This is my body c. That is my body shall be a meer body soulelesse bloudlesse and my bloud shall be severed from my body before I eat with you again as surely as this bread is bread and as this wine is wine I call things that are not as if they were when I say the bread is my body it is for this reason viz. to awake your dull senses who doe not take notice of my future crucifixion though I have foretold you often for wonders of words use to awake the auditor aswell as wonders of deeds do provoke the spectator It is meet you should take notice for these reasons 1. That when that crucifixion is come to passe you may beleeve that I am hee 1. Within your selves 2. Declare it unto others You will doubt when you see mee crucified by the Magistrate between two theeves and a murtherers life desired rather then mine I say you will doubt that I am not the man I went for the Messiah the Son of God which I professed to be And so the Disciples did doubt saying Wee had thought it had been this man which should have redeemed