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	cup_n	word_n	6,804	5	4.6453	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14907	Exercitations divine Containing diverse questions and solutions for the right understanding of the Scriptures. Proving the necessitie, majestie, integritie, perspicuitie, and sense thereof. As also shewing the singular prerogatiues wherewith the Lord indued those whom he appointed to bee the pen-men of them. Together with the excellencie and use of divinitie above all humane sciences. All which are cleared out of the Hebrew, and Greeke, the two originall languages in which the Scriptures were first written, by comparing them with the Samaritane, Chaldie, and Syriack copies, and with the Greeke interpretors, and vulgar Latine translation. By Iohn Weemse, of Lathocker in Scotland, preacher of Christs Gospell.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25212; ESTC S119565	155,578	222

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 super hanc petram c. he pointeth at Peter but he understandeth himselfe upon whom the Church is Similie built and not Peter When a man looketh upon a picture he saith this picture is my father here he understandeth two things propius remotius 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 But some will object when it is sayd Hic est sanguis meus that the article hic agreeth with Sanguis and not Object with Vinum therefore it may seeme that it is his blood indeed and not wine that he pointeth at This cannot be for in the former proposition when Answ 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. When Christ saith This is my body This is my blood Quest how was he present with the bread and the wine there A thing is sayd to be present foure manner of wayes first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ 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 Hoc facite Quest in mei recordationem doe this in remembrance of me Although there bee many things implyed in these Answ words 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 When the testimonies of the old Testament are cited Testimonies of the old Testament cited in the New make but one sense 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 but one full and intire sense When Ionathan shot three Arrowes to advertise David 1 Sam. 20. 20. hee had not two meanings in his minde but one his meaning was to shew David how Saul his father was minded towards him and whether he might abide or flye So the meaning of the holy Ghost is but one in these places Example 2 Sam. 7. 1● The Lord maketh a promise to David I will set up thy seed after thee which shall proceede out of thy bowels This promise looked both ad propius remotius yet it made up but one sense propius to Salomon and remotius to Christ therefore when he looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significa● f●rmam 2 Chron. 17. 17. to the farthest to Christ 2 Sam. 7. 19. he saith Zoth torath Haec est delineatio hominis Dei it should not bee read is this the Law of the man O Lord God as if David should say this is not all that thou hast promised to me O Lord that I should have a sonne proceeding out of my owne loynes but in him thou dost prefigure to me a sonne who shall be both God and man and hee addeth For a great while to come thou doest promise to me a sonne presently to succeede in my kingdome but I see besides him a farre off the blessed Messias And he applyeth this promise literally to his sonne Salomon and figuratively to Christ his Sonne taking the promise in a larger extent and the matter may be cleared by this comparison A father hath a sonne who is farre from him he biddeth the Tailor shape

of any superstitious ceremonie as it did the superstitious Philistims if they did but tread upon the Threshold of the Doore where Dagon breake his necke 1 Sam. 4. 5. So a bad conscience accuseth a man truly sometimes as Eccles 7. 22. for oftentimes also thine owne heart knoweth that thou thy selfe hast cursed others The conscience bindeth as the Lords deputie the The conscience is Gods herauld conscience may be compared to the Kings Herauld The Herauld intimateth to the Subjects the Kings lawes When they are intimated the Subjects are bound to obedience but if the Herauld should make intimation of that which were not the Kings Law unto the Subjects yet they are to give obedience to it untill they know the contrary so a man is bound to obey his conscience that is to doe nothing contrary to it although it intimate a falsehood unto him How can an evill conscience binde a man to that Quest which is evill it being Gods Deputie and God can binde no man to doe evill It bindeth him not simply to doe the evill but it bindeth Answ him to doe nothing against it God cannot bind a man so but he simply bindeth him alwayes to doe right because he cannot erre judging that to be done which is not to be done as the conscience doth When a good conscience doth bind a man and Quest when an evill conscience doth binde a man what is the difference betweene these two sorts of binding A good conscience bindeth a man for ever but a bad Answ conscience bindeth not for ever but onely so long as he taketh it to be a good conscience he is bound to doe nothing against his conscience albeit it be erroneous but he is bound to search the truth and then to lay aside this erroneous conscience So out of these principles naturally bred in the heart A difference betweene the law of nature and the lawes of nations arise all these lawes which are written in the heart and they differ from the lawes of nations or municipall lawes of countries Esay 24. 5. saith they have transgressed the lawes changed the ordinances and broken the everlasting covenant they have transgressed the Lawes that is the municipall Lawes of the common-wealth they have changed the ordinances that is these things wherein all nations agree as not to doe wrong to strangers to embassadours and such and then he commeth to the greatest of all they have broken the everlasting covenant A greater sinne to breake the law of nature than the law of nations that is the law of nature it is lesse to breake a municipall law than the law of nations or it is lesse to transgresse the law of nations than to violate the Law of nature for this Law is that light which lightneth every man that commeth into the world Ioh. 1. 9. A man by this naturall knowledge cannot be brought Naturall light cannot bring a man to the knowledge of his owne salvation to the knowledge of his salvattion therefore the Law must be written anew againe in his heart It is a strange position of Clemens Alexandrinus who holdeth that there was alia justitia secundùm legem naturae alia secundùm legem Mosis et alia secundùm Christum and hee calleth these two first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or degrees to leade to Strom. cap. 6. 7. Christ and as the Law led the Iewes to Christ so did philosophy leade the Greekes and hence he concludeth that the good men amongst the Heathen were saved or at least had some steps to salvation The conclusion of this is seeing the conscience is so Conclusion obscured and corrupted through the fall we must labour to reduce it to the first estate againe When a compasse is out of frame 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 wbich 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not worship false gods and this they 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called gnabhuda zara strange worship The second they called it gnal birkath hashem that is they should blesse 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of God The third was gnal shepukoth dan●mim that is he was forbidden to shed innocent blood 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth was gnalui gniria that is he should not defile 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himselfe with filthy Insts The fift was gnad hagazael de rapina that he should take nothing by violence or 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theft The sixt was gnal hadinim de judiciis The seventh was abhar min achai ne menbrum de vivo that 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 as the Iewes How this precept of Noah not to eate blood is to be understood 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 for where the reason of the Law is perpetuall the Law must Where the reason of the Law is perpetuall the Law is perpetuall 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