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	drink_v	word_n	8,820	5	4.5511	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85462	Simplicities defence against seven-headed policy. Or, innocency vindicated, being unjustly accused, and sorely censured by that seven-headed church-government united in New-England: or, that servant so imperious in his masters absence revived, and now thus re-acting in Nevv-England. Or, the combate of the united colonies, not onely against some of the natives and subjects but against the authority also of the kingdom of England, ... Wherein is declared an act of a great people and country of the Indians in those parts, ... in their voluntary submission and subjection unto the protection and government of Old England ... Imprimatur, Aug. 3d. 1646. Diligently perused, approved, and licensed to the presse, according to order by publike authority.	Gorton, Samuel, 1592 or 3-1677.	1646 (1646)	Wing G1308; Thomason E360_16; ESTC R18590	106,374	127

made in the Image of God but man alone so no other creature in regard of degeneration can beare the Image of death and hell b●● man alone Therefore it is that Christ is said to descend into the lower-most parts of the earth for our redemption or in our redemption which is wrought in us or in our nature only Therefore he saith thou wilt not leave my soule in hell neither wilt thou suffer thine holy one to see corruption therefore of necessitie must he be brought forth in respect of his death by man alone The second thing to be observed i● What is meant by flesh and blood Answ By flesh in Scripture sometimes is meant that which our Lord or any of his were never nourished nor in the least refreshed by and that is the ●●●me of flesh which is a curse to all them that strengthen themselvs by it in the things of God for in that sense shall flesh and blood never inherit the Kingdome of God nay adde further in that sence it is true That if you live after the flesh it is death which is to live according to the wisdome skill strength study and fore-cast about the things of God that a creature meerly as he is a creature is able to produce and bring forth which is to live according to the wealth power and honour of the creature whose goodlinesse is as the flower of grasse that withereth consumeth and is brought to nought for the best thing that is in it which is his wisdom is emnitie with God for it is not subject to the Law of God neither indeed can be But secondly we are to understand by flesh that weaknesse frailty and imbecillity of man when he is deprived and laid waste in himselfe of all created glory which is only then when the spirit of the Lord blowes or breathes upon him and so becoms nothing in himselfe but weaknesse and infirmity And in this sense the Prophet saith Now the Aegyptians are men and not God their Horses flesh and not spirit So saith the Psalmist in the same sence my flesh also resteth in hope that is my weaknesse and tired out condition hath rest and strength in an other though not in my selfe for hope that is seen is no hope so that my nature affords no such thing but only that nature to which I am united And in an other place Thou art a God that heareth prayers and unto thee shall all flesh come that is thou art strength and able to supply abundantly in all things for thou art God and we bring nothing but weaknesse and infirmitie unto thee for unto thee nothing but flesh comes and so the Sonne of God is truly said to be made flesh that is weak and ●rayle in regard of our nature which he tooke or as a continued act takes upon himselfe Againe by blood is here meant the life spirit and power of the Sonne of God as he descends from the Father even as the vigour life and spirit of the creature runs in the blood in the heat thereof such is the life spirit power vertue and vigor of the sonne of man as he is of the life descent and power of the Father from above and so is God blessed for ever Amen and in this sence is blood taken by our Apostle where he saith This is he that came by water and blood that is by weaknesse and strength not by water only but by water and blood that is not by weaknesse only but by weaknesse and strength that is weaknesse in us or in our nature but power in God or in that nature divine so is he said in the like sense to be crucified in the flesh but quickned in the spirit and so is it also said That what the Law could not doe i● that it was weake concerning the flesh yet the Sonne of God taking upon him that similitude and by sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in us that is even as he became flesh in us so doe we become spirit and life in him which is the fulfilling and perfection of the Law The third thing observed is what it is to eat this flesh and to drinke this blood Answ Is that as it is in the body of a man naturally in that respect even so also it is in that mysticall body of Christ spiritually for if a man should eat or communicate in as the meaning is only in food for the body and not take in moysture or drinke for the digestion thereof it is the destruction of the body because moysture as well as heat must be maintained those being the two Radicall humours else doth the Lampe goe out and is extinct yea meate without moysture doth suffocate and choak the spirits to the surfetting of the body and so becomes the over-throw of it which otherwise would maintaine and uphold it Againe if wee should take in only drinke without meat upon which it operateth and worketh then doth the moysture presently overflow to the quenching of the heat and so breedeth either some dropsie in the body to the sinking and overthrow of it in that way or else it ●umeth up into the head and breeds madnesse and giddinesse in the brain unto all foolish wanton and lascivious wickednesse Even so it is in that mysticall body of Christ And hence it is said by an ●legant allusion to eating and drinking naturally that we eat the flesh of the sonne of man and drinke his blood that is if we ●●● or communicate with that weaknesse and frailty which i● naturally in man and which the Sonne of God assumed and tooke into unity with himselfe without alike drinking in or communication with that spirit and life wherein he visits us and comes into our nature from on high even out of the bosome of the Father then doe we surfeit suffocate the spirit and die in our selves and in our sinnes and so also if we neglect that weaknesse that is in us as though no such thing were and dream of a high and spirituall estate which doth not arise out of and is the result through the wisdom of God of that weaknesse that is in us then doe we either sinke in our folly and become sottish in the things of God being drunke up only with the things of this naturall life else are we puffed up and become giddy in our selves thinking we know something when as indeed we know nothing as we ought to know but are meerly and vainly puft up in a carnall aspiring proud vaine-glorious and fleshly mind So that to eat the flesh and drinke the blood of the Son of man is to communicate in the things that are of Jesus Christ both as he is God and as he is man and to hold the unity of strength and weaknesse that is how he is made weak in taking our nature and so carries and bears our infirmities away for ever he being that scape-Goat whose office it is so

borne of the Virgin it may be done in few words but to lay out the nature benefit and glory of it no smalspeech or time can serve to expresse and therefore desired in word as before he had manifested his mind unto them so he might give that present answer which God gave unto him in this point also but they told him it must be done in writing and so commanded the Go●ler to convey him to an other room to dispatch the same but as he was going out from them they called unto him and told him he should have the liberty of halfe an hours time to performe i● in when he was come into an other room pen inke and paper being brought unto him as he was going to write word was sent from the Court that if it was brought in on the second day in the morning it should suffice for the Court considering of it that many of them had farre home and it being the day of Preparation for the Sabbath for it was now Saturday in the afternoon and they thought not fit to sit any longer so Gorton was conveyed againe into the Prison to the rest of his friends who continued cheerfully together all the Sabbath day as they had done before in the Prison only some part of those dayes they brought us forth unto their Congregations to hear their Sermons of occido and occidio which was ment not to be digested but only by the heart or stomacke of an Ostrich But upon the Munday morning Gorton tooke pen and inke and writ in answer to every one of the four questions given unto him as here followeth This is a true Copie of answers given to the Court of the Massachusets to the four questions which they required to be answered in writing upon life and death in case of Blasphemy which we were charged with and sentence so farre passed as to take away our lives by the sword in case of not disclayming of our Religion or erroneous opinions as they were pleased to call them the answers are truly set down verbatim TO the first question we answer affirmatively only assuming the l●berty of our explanation namely The Fathers who dyed before Christ was borne of the Virgin Mary were justified and saved only by the blood which he shed and the death which he suffered in and after his Incarnation that is on this wise that the guilt and stain of man is not but with respect unto the holy word of God the disobedience whereof by eating the forbidden fruit breeds an infinit distance between God and his owne worke without the least defect or blame to be found or imputed unto the Word of God but the sole defect and blame is in the creature even in man himselfe yet could he in no case be so miserable but with respect unto the holy Word even so the justification and salvation of the Fathers was by the holy word of God not but with respect and relation unto the seed of Abraham and the Son of David conceived and borne of the Virgin Mary in whom they were justified and saved and yet no vertue nor power arising out of any thing that is humane m●n therefore is a sinner of infinit guilt with respect unto that word which was before all time and no fault to be found in the Word at all the word of God is a Saviour of infinit value with respect unto the seed of the Virgin Mary borne suffering dying and rising againe in the fulnesse of time and yet no vertue in that seed at all unto whom all the Prophets bear witnesse having an eye unto him in all their holy Writings and the faith of the Fathers comprehending Christ both in the one and in the other respect were justified and saved by him alone his death being reall and actuall unto faith God having the same coexistance with the creature in all ages though the creature cannot have the same with him but in time To the second Question depending upon or rather involved in the former we answer Mans rejection of the Word of God being his sinne and separation from God is the only forfeiture of himselfe which could not be but with respect unto the word of eternity even so Gods Righteousnesse revealed by taking man into unitie with himselfe is the only price of our Redemption with respect unto the death of Christ upon the Crosse with the rest of his sufferings and obedience from the time of his Incarnation in the womb of the Virgin Mary to his ascention into Heaven without which there is no price of our Redemption To the third Question who we thinke that God is that men serve that are not of the faith above said we answer that all mens hearts are awed by the true God to bow in worship therefore when the Apostle looking upon the inscription upon the Altar at Athens it is said he beheld their devotion or as the word is the God which they worshipped though ignorantly yet it was he only that he declared unto them So the Apostle Iames thou beleevest that there is one God thou doest well the Devils also beleeve and tremble The fourth Question therfore is the explanation of the third namely what we mean by Molech and the Star of that God Remphan to which we answer that the Scripture alluded unto * makes difference between those Gain-sayers of the Fathers which fell in the Wildernesse and those of the true seed that gave faithfull Testimony unto the Oracle of God the Rebels of the sons of Levy would not take up nor beare the Arke of God as their duty was nor give the light and lustre of a Star in the Tabernacle when it was pitched for the seven Stars are the seven Angels But as they had the power of a worldly Ruler or Governour to defend them in their worke and to subdue all that were not of their mind under them therefore they tooke up the Tabernacle of Molech or bore the Booth of the King and gave the light of Remphan alluding unto Rapha who in Davids dayes had four sonnes were mighty Gyants warring only by the strength of the Arme of flesh so that they would not give Testimony unto the holy way of God but as they had a King set over them besides Moses to defend them when as a greater then Moses was there And in this they turned backe in their hearts unto Aegypt looking unto the way of Pharaoh that would subdue all that were not of his own way and be a defence unto his wise men in what ever they wrought but the faithfull seed of Abraham had the Tabernacle of witnesse or witnessed unto the Tabernacle even in the Wildernesse where there was no worldly Governour to defend them but all came out against them Ammon and Amaleck Balack Ogg and Sihon and the rest in the which condition Stephen perceived himselfe when he witnessed unto the word of truth in alleadging that place of the Prophet * Samuel Gorton

immediately after these tribulations or immediately with these tribulations as the word wil also beare that is the preaching of the crosse and thse things are inseparable no marvell therefore that when ever the crosse is preached the champions of that man of sinne come out against it striving to retain their god for ●s it would be to nature in things of this life to see all chief powers and heavenly bodies so shaken as to remove them out of their place for ever the very thoughts whereof are dismal to the mind of man so infinitely more is it to the soul of a man to have the excellencies noble powers and dominions of God removed out of his heart where he placed them in the act of his first creation are so that the exellencies of Christ are ever shaking and ever removing out of their place in the wicked that the heig●● of their torment may ever appear and remain for these things are shaken and removed in them through the wisdom of the Serpent that those things that cannot be shaken namely the wrath and vengeance of God may remain even so it is in the godly their sins and miseries are ever shaking and removing out of their proper place that those things that cannot be shaken namely the grace and righteousnesse of Christ may rema●● for ever therefore the voice o● the Gospel shakes both heave● and earth in that place alluded unto in your letter Hebr. 12 ●6 27. alluding both to Mount Sinai and Mount Sion so th●● the word yet once more declares a double removall yea and that of things that are made for man was made in the image of God yet the wisdome of the Serpent removed this image that mans righteousnesse which is nothing but abomination in the sight of God might ever remain So also Christ was made sin but the wisdome of God removed this sin in the very act of his being made so that the righteousnesse of God might remain and abide for ever and then and then onely shall or doth appear the signe or the miracle or wonder of the sonne of man in h●aven in those clouds of witnesse or in that cloud of witnesses with power and great glory so as all earthly kindreds shall mourn and wail before him Even so Ame● Now the signe or wonder of the Son of man is this that God made him a wo●ld of life at the f●●st for he breathed into his face the breath of lifes as the word i● for the life of all the world was in him and yet thi● world of life is become nothing else but a world of death in ●●e wicked and no life of God found in them at all so is that son of man in the second Adam made a world of sinne and death and yet this world of sinne and death is become a world of righteousnesse and life unto the godly and no sin nor unrighteousnesse of man found in them for never was guile ●ound in his ●outh Even so Amen and this is the signe or miracle of the Son of man which the world knowes not of and therefore ●●th so many empty conj●ctures what it may be thought to be g●●i●g up into Heaven after it when as it is come down unto us and they know it not Rom 10. 7. 8. Thus have I given you my thoughts as brief as I could concerning what you propounded unto me and blesse the Lord that you ministred occasion to look into the text However we are set apart as a forlorn people in the eyes of by the world yet doubt I not but our God hath singled us out for other ends and uses who hath put us into the Isle of P●●mos or among the nation of the dead or deadly as the word signifies to reveal unto us the great mysteries of his Kingdome that we may declare unto those that now be h●re how to have their hope in God that it may be told unto our childrens children that noble work that he hath wrought for us in our Lord Christ who is over all God blessed for ever Amen Your loving husband in bonds and yet free Samuel Gorton A Post script DIvers Letters were written to friends in answer to questions and resolution of Scripture● which now are not at hand otherwi●e we are very free to publish them to be seen of ●●l that the wise hearted might iudge of what our spirits and practises rellish●d and how they were imployed in the time of our durance amongst these men that were so eagerly minded to make us blasphemers that so they might take away our lives as a part of the glory and beautification of their Religion Only we desire the Readers p●ins to take a view of one other Letter in answer to a friend who seemed to be troubled about that Scripture in Iohn 6. 53. verse what the meaning of it might be desiring resolution thereit since we arived in England The words are these Then Iesus said unto them verily verily I say unto you except ye eat the flesh of the sonne of man and drinke his blood ye have no life in you IN these words consider first the occasion of them Secondly the summe of them and thirdly the parts First for the summe it is a divine sentence exclusive of all men from the life and spirit of God save only such as doe eat the flesh of the sonne of man and drinke his blood Secondly the parts of them for order sake are foure First the occasion of this sentence in these words then Jesus said unto them secondly the confirmation of this sentence laid down in these words verily verily thirdly the manner of the sentence contained in these words I say unto you fourthly the sentence it selfe excluding all from the life of God such only excepted as doe eat the flesh of the sonne of man and drinke his blood For the first which is the occasion of this divine sentence that is the reasonings within themselves which the Jewes had in the operations of their naturall hearts upon the delivering of this manner of doctrine unto them even by the sonne of God himselfe implyed in this word Then looking back upon the verse immediatly going before from which Christ takes occasion to utter this sentence whence we observe That the word of God takes occasion to utter and make it selfe manifest even from the naturall reasonings and argumentations framed in mens minds though they are not the cause yet they are the occasion of the manifestation of it even as the truth righteousnesse power and authority that is in God breedeth occasionally feare terrour jealousie and wrath in mens hearts and minds though these excellencies that are in God are no proper cause hereof but onely an occasion without which they would not be For if there were no Iudge the Malefactor would not have terrour even so the very naturall reasonings of mens hearts are the occasions of the manifestation of the word of God in us but no proper cause of

value and if not of infinit value and vertue then not the humiliation of the Son of God nor could it be said to be the blood of God as the Apostle cals it so that as he himselfe is not but as the first and the last become one even so his sufferings are not but in that one act of the curse and blessing being made one This being premised which was signified unto them by word of mouth the answer runs clear to understand Christ according to the spirit otherwise a man may carnalize the answer unto himselfe as he knows Christ after the flesh as the world doth the whole word of God so also the seed of Abraham is to be understood as Abraham himselfe is Abraham is the Father of Christ as in the Genealogy it appears so saith David in the person of Christ our Fathers trusted in thee meaning Abraham for one and Christ also is the Father of Abraham therefore hee is called the everlasting father and Christ himselfe saith before Abraham was I am such also is the seed of Abraham it produceth and brings forth the Son of God and the Son of God produceth and brings forth it so is it with the Virgin she is the mother that gives form and being to Jesus Christ he also gives form and being unto her therefore she cals him her Lord and Saviour the woman brings forth the man a Virgin conceives and bears a Son the man brings forth the woman made of a rib out of his innocent side so that the man is not without the woman nor the woman without the man in the Lord these two being separated the Contract is broken the Devorce is made and not being rightly united the word is adulterated we are in our sin The mysterie of this answer then lies in this which Pharasies understand not if Christ be the Virgin Maries Son conceived in her womb and born of her how doth the Virgin Mary in spirit call him her Lord God and Saviour Act. 7. 43. Amos 5. 26. c Whereas they name two books written unto them there was an other writing sent unto them by us but it was no ground of any of their proceedings against us therefore we thought it not ●it to bring it into this treatise for they had concluded upon what they would doe unto us and were gone out for execution before that writing came unto them for it onely met the souldiers on the way towards us with Commission to put us to the sword we shall desire to publish it by it selfe for we are willing to have it known and we made answer to any thing in it they could seem to object when wee were amongst them The Massachusets promised the people that however they might not hear our writings read then among them yet they should see them shortly in print but they put us to the labour and cost of it else they cannot be content to have them lie buried but render them and their dealings with us in all places wher they come to be other things then indeed they are d We had liberty to speak or write to Elders or such as the Magistrates lycensed to speake with us in way of question whom they tho●ght were fi●test to insn●●e us so that this writing is but a question only it hath a large preface e Psal 6. ii Mat. 28. ● 19. 20. f Act. 4. 18 19. 20 g Luk. 10. 41. 42 h 1 Cor. 9. 16. i Rom. 10. ●7 k 2. Cor. 4. 13. Collos 2. 10. l Psal 40. 6. m Ioh. 17. 6. 26 n Rom. 10. 10. o Rom. 10 9 10. p Psal 116. 10. q Rom 10. 9 r Psal 39. 12. ſ Mat. 25. 6 10. * Wheresoever the doctrine spirit power of it doth appear t Cor. 4. 11 12. Acts 20. 34. u Joh. 6. 27. w Joh. 6. 33. 36. 5● x Acts 20. 7. y Joh. 6 63 68 z Mat. 11. 28 ●9 30. a 1 Cor. 9 16 b Ibid. c John 1. 16. d 1 Sam 25. 29 Cant. 1. 13. e Math 27. 35 f 1 Cor. 9. 17. g Luke ●6 1. h Luke 16. 4 5 6 7. i 1 Cor. ● 17 k 2 Cor ●3 to 28. l 1 Cor. 9. 17 m Rom. 1. 16. n Psa 105. 1. o Iames 1. 18. Iohn 1. 13. p Math. 11. 28 29. q Math. 8. 17 r Heb. 12. 3. ſ Rom. 10. 10. t Ibid. u Rom 8. 17. w 1 Cor. 12. 2 x Isa 3. 24. y 1 Iohn 4. 17 z Iohn 3. 36. a Iames 1. 21 b ●om 1. 11 12. c 2 Cor. 6. 2. d 2 Cor. 6. 3 e Heb. 9. 26. 27. f 2 Cor. 6. 3. g Zech. 12. 8 h Psal 2. 6. i Psal 78. 70. 72 73. k 2 Sam. 18. 3. 1 Sam. 18. 7 l Sam. 23. 1. m Zech. 12. 8 l Mal. 3. 1. Mat. 11. 10. m Luk. 1. 17. Luk. 3. 5. 6. n Iohn 14. 17. 27. Iohn 16. 22. o 1 Cor. 9. 15. p 1 Cor. 9. 18. q 2 Cor. 5. 18. 2 Cor. 11. 7. 8 9. r Mat. 10. 8. 1 Cor. 9. 1. 1 Cor. 7. 23. 1 Cor. 9 19 t 1 Cor. 9. 18. u 1 Kin. 10. 22. 2 Chr. 9. 21 x Mat. 12. 22. y Mat. 8. 20 Isa 52. 14. z Rom. 4. 13 14. Gal. 4. 7. a Iohn 18. 36 b Mat. 10. 8 c Iob. 35. 7. 8 d Mat. 5. 19. e Gen. 2. 7. f Levit. 9. 24. g Phil. 4. 18 h Col. 3. 11. Ephes 1. 23. i 2 Cor. 8. 15. k 2 Cor. 8. 15. l Exod. 16. 19. 20. m John 6. 5. 8 n John 6. 58. o 2 Cor. 9. 56 p Rom. 15. 27. q 2 Cor. 14. 15. 16. r Luk 21. 2. 3 4. ſ 2. Cor. 8. 2. t Isa ●6 3. u Prov. 12 10. x Acts 20. 22. 23. y Heb. 10. 34. z Isa 43. 2. a Gen. 14. 21. 22. 23. b Prov. 10. 22. c Psal 8● 5. 6. d Exod. 5. 6. to 14. e Isa 28. 23. 24. 25. 26. f 1 Cor. 9. 3. 4. 5. 6. g Psal 102. 11. h Psal 102. 4. i Psal 39. 5. 13 k Psal 1●2 25. 26 27. l Psal 102. 12 m 1 Kings 2. 1. 2. n Mat. 27. 65. 66. o Dan. 6. 16. 17. p Iohn 14. 26. q 1 Sam 28. 7. r Psal 36. 9. Point 1. P. 2. P. 3. P. 4. P. 5. P. 6. P. 7. P. 8. P. 9. P. 10. These were there two Indian subjects lately enti●ed to renounce their own Prince there by to finde a way to subject us unto their own wills or else to execute death upon As we passed along the way a matter of three or foure miles from Boston we cam● to some Indian wig wammes the Sachim being the prime Sachim that lives neare them and familiar among them we came into his wigwam accidentally and he having taken notice of us amongst them how we had been dealt with as soon as we came in called some of us by our names his name being C●shanakin we a●ked him whether Captain Cook were a good Captain he answered I cannot tell but Indians account of those as good Captains when a few dare stand out against many One of their now coyned subjects amongst us * One of their aforesaid subects or agents dwelling in Providence a Chief Sachimof the Nanhyganset b That is the the Indian who slew their Sachim Myantonomy when he had received a ransom for his life c The Court called to consult how to cut them off and Souldiers they had raised up for that purpose d Thus to get interest in their land either to people it with whom they please or else to get occasion to go out against them again