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	speak_v	10,908	5	5.5533	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

or else we shall never come by the true meaning The literall sense is that which the words beare eyther properly or figuratively therefore he sayd well who sayd bonus grammaticus bonus theologus for we can never come to the true meaning and sense unlesse the words be unfolded A figurative literall sense is eyther in verbis vel in rebus eyther in the words or in the matter In verbis in the words as Luk. 13.32 Herod is a Foxe Psal 22.12 The princes of Israel are Buls of Basan in these words there is but one sense So Let the dead bury the dead Luk 9.50 Dead in soule bury the dead in body here is but one sense but where the words in one sentence have diverse significations then they make up divers senses as judge not that yee be not judged Iudicium libertatis Iudicium potesta●is Mat. 7.1 the first is judicium libertatis the second is judicium potestatis When we search to finde out the literall sense of the Scripture that cannot be the literall sense of it which is contrary to the analogie of faith which is eyther in credendis or in faciendis If it be contrary to the articles of our faith or any of the commandements then that cannot be the literall sens● as Rom. 12.20 If thine enemy be hungry give him meate if he thirst give him drinke for in so doing thou shalt heape coales of fire upon his head Here to feede the enemy and to give him drinke are to be taken literally because they are commanded in the sixt Commandement but to heape coales of fire upon his head must be taken figuratively because according to the letter it is contrary to the sixt Commandement Example 2. Matth. 5.29 If thy right eye offend thee plucke it out and cast it from thee Here the words are not to be taken literally for this were contrary to the sixt Commandement but figuratively So this is my body is not to be taken literally for it is contrary to the analogie of faith because the heavens must containe the bodie of Christ untill he come againe Act. 3.21 The second is figurative in rebus as in the Sacrament of the Supper when he sate with his Disciples he sayd This is my body he pointeth at the thing present and understandeth the thing that is not present he had the bread and cup in his hand and he sayd This is my body This is my blood In these propositions there is the subject and the attribute the subject is the bread and wine which he doth demonstrate the attribute is that which is signified by the bread and wine and these two make up but one sense propius remotius when Peter had made a confession that Christ was the Sonne of the living God Matth. 16. Christ to confirme this unto him and to the rest of the Disciples saith Tu es Petrus Similie super hanc petram c. he pointeth at Peter but he understandeth himselfe upon whom the Church is built and not Peter When a man looketh upon a picture he saith this picture is my father here he understandeth two things propius remetius to wit the picture it selfe and his father represented by the picture this picture at which hee pointeth is not his father properly but onely it representeth his father Object But some will object when it is sayd Hic est sanguis meus that the article hic agreeth with Sanguis and not with Vinum therefore it may seeme that it is his blood indeed and not wine that he pointeth at Answ This cannot be for in the former proposition when he sayd hoc est corpus meum he should have sayd hic est corpus meum because it repeateth the word panis as it is more cleare in the Greeke therefore the article hic hath relation to some other thing than to the bread at which he pointeth for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeateth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread or the wine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body and his blood When Moyses sayd Exod. 24.8 Behold the blood of the Covenant here the word blood is properly to be understood because their covenants were confirmed with blood and there was no sacrifice without blood But when Christ sayd This is my blood of the New Testament there was no blood in the Cup here but he had relation to his owne blood which was signified by the wine in the Cup. Quest When Christ saith This is my body This is my blood how was he present with the bread and the wine there A thing is sayd to be present foure manner of wayes Answ first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is bodily present Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when a man is present by his picture Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the sunne is present by operation in heating and nourishing things below here Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we apprehend a thing in our mind Christ when he sayd this is my body and this is my blood he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he was not in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then his blood should have beene there before it was shed then hee should have had two bodies one visible and another invisible but he was present there in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the bread and the wine represented his body and his blood So hee was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Spirit working in their hearts and he was present to them by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did spiritually eate his body and drinke his blood and this is the true and literall sense of the words Which is the literall sense in those words Quest Hoc facite in mei recordationem doe this in remembrance of me Although there bee many things implyed in these words Answ both upon the part of the Minister and upon the part of the People yet they make up but one sense as upon the part of the Minister Take this bread blesse this bread breake it and give it to the people And upon the part of the people take this bread eate this bread c. yet all these looke but to one thing that is to the remembrance of Christs death and therefore the externall action bringeth to minde the internall action the remembrance of Christs death so that in these words there is but one sense Testimonies of the old Testament cited in the New make but one sense When the testimonies of the old Testament are cited in the new the Spirit of God intendeth propinquius remotius something nearer and something farther off yet these two make not up two divers senses

out of the Sanctuary Ezek. 44.17 and so by their meates putting a distinction betwixt clean and uncleane and so by their houses when he commanded the Law to be written upon the posts of their doores and by the Battlements to be put about their new houses and so by their husbandry when he commanded them not to plow with an Oxe and an Asse and not to sow their fields ' with divers sorts of seede So by their flocks to offer their first borne of them to him and here when they were walking in the fields if a birds nest were before them in the way either in a tree or upon the ground they were commanded to spare the damme to teach them reverence to their Parents wheresoever they lookt they had some instruction before them He forbiddeth them to kill the Damme and the yong ones together Why God would not have the Iewes to kill the Damme with the yong ones he commanded them to eate flesh after the flood but here he would restraine their appetite that they should not kill both the Damme and the yong ones and which is more the Lord forbiddeth when they are about to sacrifice that they kill not the Cow or the Ewe and their young ones both in one day Levit. 22.27 So the Iewes say that they might not kill the damme upon the young ones although it were for cleansed of the Leprosie Lev. 14.4 And if he will not have this done for his owne worship farre lesse will he have men do it for their own private use God will have mercy and not sacrifice Matth. 9.13 he forbiddeth them to kil the Dam but they might take the young ones he will not have them like the Pythagoreans who thought it unlawfull to kill any beast or fowle neither will he have them like Barbarians who kill all without respect but he will have them kill the young ones and spare the old to teach them reverence towards their parents No creature but man may make use of it there is no creature but man may make some use of it either to make it the object of his pity or else to imitate it as the Storke the Crane and Swallowes Who know their times Iere. 8.7 yea the Lord sendeth the sluggard to the pismire to learne Prov 6.6 Honour thy father and thy mother is the greatest Commandement in the second table and it hath this promise annexed unto it that they who honour their parents shall live a long life and here the Lord joyneth it to the meanest of all the Commandements which the Iewes call Praeceptum leve the Lord set the ceremonies Sejag Latorah as a hedge about the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the hedge is a fence to keepe out beasts so were these ceremonies set as a hedge to keepe the Iewes that they should not breake in to violate the morall This law to spare the Damme upon the yong ones binds us not now If a man should find a bird fitting in this land upon her yong ones he is not bound by this Law to spare her more then he is bound when he reapeth his field to leave the gleanings ungathered yet he is bound by the Morall Law to shew pity to his beast and so upon the foule neither could he promise to himselfe longer life if he should doe so but onely he must looke to the morall precept which obligeth man still when these ceremonies are abolished Object It may be said where the reason or the promise annexed to the Law is perpetuall there the law is perpetuall but this promise is perpetuall long life to the obedient child therefore it might seeme that this law is perpetuall How the promise is annexed to this ceremoniall precept and to the morall precept Simile Answ The promise is properly annexed to the morall Law and but accidentally to the ceremoniall Law a father hath a child whom he mindeth to make his heire he biddeth his child doe such and such things which are but trifles and then he promiseth unto him the inheritance there are more weighty conditions included in this promise but for the childs nonage and because as yet he is not capable of the greater conditions therefore his father setteth downe those meaner conditions unto him the inheritance is promised unto him especially if he observe the maine conditions but the meaner are set downe for the present to him so dealleth the Lord with the Iewes here The keeping of the whole Commandements hath this promise of long life annexed unto it Prov. 3.1.2 my sonne forget not my law but let thine heart keepe my Commandements for length of dayes and long life and peace shall they adde unto thee so Deut. 8.1 and 30.16 But it is more particulary annexed to this Commandement and it is called the first Commandement with promise Ephes 6.2 Commandement VI. EXERCITAT XXVI That the Jewes might eat no blood A ceremoniall appendix of Command 6. Deut. 12.24 Thou shalt not eate it thou shalt powre it upon the earth as water The blood is not the forme to the body THe Lord forbiddeth the Iewes his people to eate blood because the life is in the blood the blood is not the forme to the living body because one body cannot be the forme to another neither is it a part of the body for it nourisheth the rest of the body and one part nourisheth not another and it is more excellent than milke melancholly or marrow for they have their residence in some particular parts of the body but the blood is dispersed through the whole body and none of those are profitable to the body unlesse they be mixed with blood Why the life is said to be in the blood The life is said to be in the blood because the naturall heat is preserved in the body by blood the blood it selfe is a thing naturally cold and it is the heat of the spirits which commeth from the heart that heateth the body and the blood but keepeth in the heat as a mans cloathes doe quae non calefaciunt sed recalefaciunt it but keepeth in the spirits which are in the heart but when the blood is let out then the spirits faile and the blood is congealed Although the soule be said to be in the blood The blood is not the seat of the soule yet we must not thinke that the blood is the seat of the soule because the seat of the soule is some principall member of the bodie but the blood is not a member of the body the seat of the soule is a firme and a permament thing and it hath sense especially the Touch but the blood in it selfe hath no sense wherefore it is not the seat of the soule but the common instrument and Vehiculum which carieth the spirits The life is in the blood The passions shew themselves in the blood all the passions of man shew themselves in the blood as the blood is hote with

of the pollutions of the people Esay 6.5 Woe is me for I am undone Notes for a Minister to know when he is free from the sinnes of his people because I am a man of polluted lipes and I dwell in the midst of a people of polluted lips he that is not touched with a sense of his owne pollutions will never be touched with a sense of the peoples Secondly he shall know if he be free from the pollutions of the people if he be grieved for their sinnes as the soule of just Lot was vexed for the uncleane conversation of the Sodomites 2 Pet. 2.7 and if he say with David woe is me that I sojourne in Mesech that I dwell in the Tents of Kedar Psal 120.5 Thirdly when he dwelleth amongst a corrupt people let him converse little with them and separate himselfe from them in conversation or live like a Pelican in the Wildernesse Psal 102.6 and when he comes abroad amongst them doe as those doe who dwell amongst a people where the sicknesse is that is have his Antidot or Amulet with him that he be not infected with corruption The sacrifice for the Priests since was as great as the sacrifice of the whole people The Priest was guilty of the peoples sins and therefore as great a sacrifice was offered for him as for the whole people we have personall sinnes enough to be charged for but when we are charged likewise for the sinnes of the people and be guilty of them then it will be a fearefull reckoning happy are we if we can say I am free from the blood of this people Act. 20.26 The Hebrewes speake of themselves in the plurall number And the Lord said to Satan the Lord rebuke thee O Satan which may be thus construed● I will rebuke thee Satan for it is the manner of the Hebrewes to speake of themselves in the third person as if they were speaking of another as Gen. 4.23 Heare my voyce yee wives of Lamech that is my wives so Gen. 19.24 The Lord rained from the Lord that is from himselfe so Esth 8.8 Write unto the Iewes in the Kings name that is in my name So here The Lord rebuke thee O Satan that is I will rebuke thee Or it may be the speech of the sonne to the father Actiones ad extra fiunt a ●atre authoritative a fi●● vero subauthoritative th father rebukes from himselfe and the sonne from the father desiring the father to rebuke him here he desireth his father to rebuke and Marc. 1.26 he himselfe rebuketh for the actions ad extra as they speake in the Schooles are common to all the three persons when the father doth rebuke he rebuketh by the sonne and by the holy Ghost and when the sonne doth rebuke he rebukes from the father and by the holy Ghost and when the holy Ghost doth rebuke hee rebuketh from the Father and from the Sonne The Lord rebuke thee O Satan What is meant by rebuke here What is meant by rebuke here the Seventy translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not a simple rebuke then but conjoyned with opprobry and shame the Greeke Fathers afterward called the censures of the Church as excommunication c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan is accursed of God with a last and most fearefull sort of excommunication Maran-atha or Shan-atha Dominus venit Iude 14. the lesser sort of excommunication is used in the Church for the destruction of the flesh and saving of the spirit 1 Cor. 6.5 and I gave them to Satan that they may learne not to blaspheme 1 Tim. 1.20 but this last and fearefull sort of excommunication is a finall and totall rejection of the party when one was excommunicate by this first sort of excommunication he was to be reputed as a Publican none might eat with him salute him or converse with him what a fearefull thing is it then in these times that Witches should be so familiar with the Divell salute him as their Master banquet with him dance with him The manner how they excommunicated the Samaritans and more than that to lye with him these that are without 1 Cor. 5.13 what have we to doe with them the Iewes would not meddle with the Samaritans because they were Apostates from their Religion and fearefully excommunicated they brought 300 Priests and 300 Trumpets and 300 Bookes of the Law and 300 Boyes they blew with the Trumpets the Levites reading Drusius ex Tilmideni qui sepher tanhuma etiam dicitur accursed the Cuttaeans in the name of Tetragrammaton or Iehova and with the curses both of the Superior and Inferior house of judgement And they said Cursed is hee that eateth the bread of the Cuttaean hee that eateth the bread of the Cuttaean or Samaritan is as hee that eateth Swines flesh and let no Cuttaean be a Proselyte in Israel neither have any part in the Resurrection these curses they wrote upon tables and sealed them and sent them through all Israel who multiplied also their great Anathema or curse upon them If the Samaritans were so execrable to the Iewes that they would not eate with them nor salute them that were thus excommunicated what a fearefull sinne is it then to salute the Divell to eate with him who is given over to that last and fearefull curse They said thou art a Samaritan and hee 's a Divell Ioh. 8.48 they hated them as if they had beene Divels should not then men and women much more hate the divell himselfe and count his bread execrable And the Lord said to Satan the Lord rebuke thee O Satan Observe that all the defence of the Church against Satan is onely in Christ I have prayed for thee Peter that thy faith might not faile Luc. 22.32 Now that ye may understand this the better how Christ protecteth his Church it shall not be amisse to marke the Epithites that are given to Satan in the Scripture and then to observe the Epithites given to Christ contrary to these for defence of his Church First the Divell is called Abaddon Apollyon Revel 9.11 The Epethites of Christ and the Epithites of Satan are opposite and Ashmoderus Tobit 3.8 A destroyer but Christ is called Iesus a Saviour Mat. 1.21 Thou shalt call his name Iesus for he shall save his people from their sinnes Secondly the Divell is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That evill one Mat. 37. But Christ is called Iesus the Iust Act. 3.14 He denyed the holy One and the Iust So 1 Ioh. 2.1 We have an Advocate with the Father Iesus Christ the Righteous Thirdly the Divell is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary 1 Pet. 5.8 Your adversary the Devill like a roaring Lyon walketh about seeking whom he may devour he ever setteth himselfe against us but Christ is called Emmanuel God with us Matt. 1.25 Fourthly the Divell is called the accuser of the brethren Revelat. 12.10 but Christ is our Advocate 1 Ioh. 2.1

we touch the needle of the compasse with a Loadstone that the stone may draw it right to the pole againe So the mind must be touched with the Loadstone of the Spirit of grace that it may come backe againe to the Lord as to the pole EXERCITAT VI. Of the seven Precepts given to Noah Act. 15.20 We write unto them that they abstaine from things strangled and from blood BEfore the Law was written the Hebrewes say that the Lord gave to Noah seven Precepts which were delivered of Noah by tradition to his posterity after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these the Iewes call pirke abhoth capitula patrum the traditions of the fathers The most ancient first tradition that we reade of was that Gen. 32.32 because Iacob halted upon his thigh therefore the children of Israel eate not of the sinew which shranke which is upon the hollow of the thigh unto this day So were these seven precepts delivered by tradition The first was against strange worship or idolatry 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not worship false gods and this they called gnabhuda zar● strange worship The second they called it gnal birkath hashem that is they should blesse the name of God The third was gnal shepukoth dammim that is he was forbidden to shed innocent blood The fourth was gnalui gniria that is he should not defile himselfe with filthy lusts The fift was gnad hagazael de rapina that he should take nothing by violence or theft The sixt was gnal hadinim de judiciis The seventh was abhar min achai ne menbrum de vivo that he should not pull a member from a living creature and eate of it This precept they say was given last to Noah Gen. 9.4 but the flesh with the life thereof which is the blood thereof shall yee not eate that is How this precept of Noah not to eate blood is to be understood as the Iewes interpret it yee shall not pull a member from a living creature eate of it as the wild beast doth but to stay untill the beast be killed and then eate the flesh thereof neyther shall ye eate the blood while it is hot as if it were yet in the body this is cruelty against a morall precept to eate hot blood while the life is in it Where the reason of the Law is perpetuall the Law is perpetuall for where the reason of the Law is perpetuall the Law must be perpetuall The reason of the Law is ye shall not eate blood because the life is in it so long as the life is in it yee must not eate it and see how this sinne Ezek. 33.35 is matched with other great sinnes Yee eate with the blood and lift up your eyes towards your Idols and shed blood and shall yee possesse the land The morall transgressions of the Law joyned with it here sheweth that it is cruelty to eate hot blood But Levit. 7.27 was the ceremoniall part of the Law and the Apostles in the councill Act. 15. forbiddeth them to eate any thing that was strangled whereby they meant the ceremoniall part of the Law Quest Whether are we to take these precepts as ceremoniall or as morrall Answ The most of these are morrall precepts and the same which are set downe againe in the Law For when the Apostles biddeth them abstaine from fornication Act. 15. See Beza Act. 15. It is the same that is forbidden in the fourth precept given to Noah not revelare turpitudinem and to interpret here fornication for eating of things sacrificed to Idols seemeth to be a strained sense for that is forbidden already by the first precept to Noah And to uncover the nakednesse according to the phrase of the Scripture is meant of bodily pollution and not of spirituall fornication Of eating of blood see more in the appendix of Command 6. Now besides these morrall precepts set downe by the councill they interlace this ceremoniall precept de suffocato forbidding to eate things strangled and they give the reason wherefore the Gentiles should abstaine from these Act. 15.21 For Moyses is read in their Synagogues every Sabbath Why the Apostles forbid to eate blood or things strangled as if Iames should say they professe not onely the morrall Law but also the ceremoniall Law yet therefore yee Gentiles shall doe well to abstaine from these things which may give them offence The Iewes respected these precepts most because they were kept in the Church even from Noahs dayes The Hebrewes adde further that there was no other precept given untill Abrahams dayes then God added the precept of circumcision and afterwards taught them to separate tithes God at the beginning taught his Church by tradition and not by write The Lord taught his Church in her infancie this wayes by traditions and not be write and even as parents teach their children the first elements by word Simile and afterwards by write so the Lord taught his Church first by word and then by write Conclusion The conclusion of this is The Lord never left his Church without his word to direct her before the fall he spake immediatly to Adam and Eve taught them In the second period he taught them by these seven precepts In the third period by the Law written and in the fourth period by the Gospel EXERCITAT VII Of the diverse wayes how God revealed himselfe extraordinarily to his Church Heb. 1.1 God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets GOd manifested himselfe to his Church God revealed himselfe to his Church foure wayes first by prophesie secondly by the holy Spirit thirdly by Vrim and Thummim and fourthly by the poole Bethesda First by prophesie Sundry sorts of prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were sundry sorts of prophecie the first was lepi face to face to Moyses onely This sort of prophesie was the highest degree of revelation and it drew nearest to that sort of vision which we shall get of God in the heavens He manifested himselfe to Moyses face to face How the Lord manifested himselfe to Moses and hee knew him by his name that is not onely by the face as Princes know many of their Subjects but he knew him inwardly and liked him this was notitia approbationis Moyses saw God face to face yet he saw not the essence of God for hee dwelleth in a light inaccessable Iohn saw Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn saw God three manner of wayes First in his incarnation he saw God dwelling amongst men in the flesh here Secondly in his transfiguration upon the Mount Thirdly in the Spirit upon the Lords day Rev. 1.10 Although Iohn lay in the bosome of Christ and