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	shed_v	sin_n	8,682	5	4.7257	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71253	The description and the practice of the four most admirable beasts explained in four sermons upon Revel. 4.8 : whereof the first three were preached before the Right Honourable James, Duke of Ormond, and lord lieutenant of Ireland, His Grace, and the two Houses of Parliament, and others, very honourable persons / by the Right Reverend Father in God, Gr. Lord Bishop of Ossory.	Williams, Gryffith, 1589?-1672.	1663 (1663)	Wing W2664; ESTC R33669	79,502	118

et Basil in c. 17. Isaiae when he came to the garden yet S. Luke expresseth the matter more fully and more lively then both of them for he saith that he fell into a sweating ag●ny that is a perplexed fear of one that is entring into a greivous conflict as both Aristotle and Saint Basil testifie And such a perplexed fear is a most acceptable Sacrifice in the sight of God as the Prophet saith Ps 51.17 The Sacrifice of God is a troubled spirit a broken and a contrite heart O God shalt thou not despise and such a broken heart was the heart of this Priest at this time for here is both ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a combate and a Sacrifice a troubled Spirit and a fresh bleeding Sacrifice 1. 1 1. He offered up his soul in prayer Leo Serm. 7. de pass The quality of Christ his prayer Brevis oratio penetrat coelum He offered up his soul while he was in the Garden in a fervent Prayer to God and that Prayer saith Pope Leo was in omnibus perfecta in all things perfect and for all men And it consisted like a faithfull Prayer plus gemitibus quam sermonibus rather in sighs then in words for it was saith Saint Augustine very short but very pithy few words but full of ●erven●y and therein his intention was earnest for he went a stones cast from his Disciples his love was great for he often ing●●●●ated Father Father his faith was stedfast for he said my fa●h●r his aff●●tion was vehement for he cryed O my father his humility was unfaigned for he kneeled down and with great reverence he fell groveling upon his face as Saint Matth. witnesse●h his co●stancie was apparent for he prayed three times his obedience was unreprovable for he said Not my will but thy will be fulfilled and his fervency was admirable for every word drew drops of bloed and therefore this prayer was directed as an incense in the sight of his father Ps 14.2 and the lifting up of his hands as an evening sacrifice And as the Apostle saith he was heard in that which he feared and he had all that he desired for whereas S. Bernard demandeth Quidoras domine quid sudas and quid sitis for what dost thou pray O Lord and why dost thou sweat Saint Hilary answereth Hilarius l. 10. de T●init Pro nobis oratio pro nobis sudor est his prayer and his sweat and his thirst and all was for us and he obtained all for us And then 2. As he thus offered up his soul in a fervent prayer for us so Esay 53.10 when it pleased the Lord to bruise him as the Prophet saith 2 2. He offered up his body to be broken and his bloud to be shed for our sins Levit. 17.11 Heb. 9.22 he offered up his bloud in a swe●ting fervour and his body to be breken for our sins and as the Angel whose name was secret kindled the fire upon the Altar and at length the flame increasing himself also ascended in the same so here in this agony of Christ our Saviour kindled the fire of his love and then as a faithfull high Priest he offered up himself as a sweet smelling sacrifice unto God And seeing bloud must make an attonement for the soul and as the Apostle saith without shedding of bloud there is no remission therefore this our Priest shed his own bloud to procure the forgiveness of our sins the bloud of his head when he was crowned with thornes the bloud of his heart when he was pierced with a speare the bloud of all parts when he was whipped and the bloud of his whole body when he sweat the drops of bloud not a watry dew but nimbus sanguinis a bloudy showre when as totus sudore defluit Ps 130.7 it passed through and through his garment and trickled down to the ground as Saint Luke testifieth that there might be as the Psalm saith plenteous redemption And as Eleazar the high Priest was to take the ●loud of the heyfer with his finger and sprinkle of her bloud directly before the Tabernacle of the Congregation seven times Num. 19.4 Levit. 8.11 so Christ our Priest shed his bloud seven times to purge away our sins 1. In his Circumcision 2. In the Garden 3. When he was crowned with thornes 4. When he was whi●ed 5. That Christ shed his bloud seven times to deanse us of our sins When his hands were nailed 6 When his feet were fastned to the Cross 7. When his side was pierced with a speare And then as the sin of man was maledictio terrae the curse of the earth so this bloud of Christ is medicina terrae the medicine of the world And therefore the Apostle saith 〈…〉 that the bloud of Christ speaketh better things then the bloudof 〈◊〉 for by the shedding of Abels 〈◊〉 Gods wrath was kindled but by the shedding of Christ ●●oud Gods wrath was ap●●cased the bloud of Abel gave life onely to himself but the bloud of Christ gives life to 〈…〉 the bloud of Ab● cryed for vengeance against his brother but the bloud of Christ cryeth for mercy unto his enemies and the bloud of Abel cryed a while and then ceased and then it was no more availeable but the bloud of Christ still cryeth and never ceaseth and 〈◊〉 available for us forever And so you see how Saint 〈◊〉 proveth Christ to be the Priest which is to be the Priest for ever after the order of Melchisede●● and therefore he is here understood by the calf that was the ●●his first sacrifice of the Priests 3. By him that had the face of a man 〈…〉 the fathers do understand Saint Mark because his principal aime was to shew that Christ was a true and perfect man the son of a poor Carpenter and in all things like unto us sin onely excepted And th●● truth was so manifest that his very enemies confest it and would have stoned him because that he being a man made himself a God for their eyes saw that he had flesh and bloud like other men and that he did hunger and thirst and was 〈◊〉 and touched with all the blamelesse passions and affections of other men and therefore Saint Mark is very short in 〈◊〉 Gospel not above 〈◊〉 Chapters in all because he needed not to use many Arguments when as all that saw him did readily confess 〈◊〉 4. 4 4. Saint 〈…〉 By the flying Eagle all the old 〈…〉 do understand Saint John because that when 〈◊〉 and 〈◊〉 two Jewish Profelices derived the 〈◊〉 of Christ he purposely wrote his Gospel for 〈…〉 that 〈◊〉 errour as Husebiu● and others ●pan● and therefore in the very Frontispie●e of us work he 〈…〉 like an Eagl● and saith John 〈◊〉 in the beginning 〈…〉 and 〈…〉 was with God and the word was God 〈…〉 who le Gospel you may easily 〈…〉 is to prove that

of some few Nations he is Rex Regum Dominus Dominantium the King of all other Kings and the Lord of all Lords And therefore Eusebius saith that the distinction or difference betwixt this true Christ and the other imaginary Christs that were anointed Kings before him may truely and very easily be discerned Euseb l. r. c. 1. Eccl. Histor quia illi priores Christi nulli penè nisi genti propriae cogniti sunt those former Kings were scarce known to any but to their own proper people but not onely the name but also the rule power and kingdome of this true King is extended over all Nations per universum orbem terrae and through the compasse of the round world And though when the Jewes would have crowned him King Rex fieri noluit he refused the same yet to shew that this Dominus Angelorum was also Rex Judaeorum Beda l. 5. in c. 19 Luc. as Beda speaketh when he rid to Jerusalem upon the Asse he willingly permitted the people to cry Hosanna and to intitle him King of the Jewes and he confessed as much himself unto Pilat that he was a King And what meaneth this saith the Venerable Bede that he now willingly embraceth quod prius fugiendo declinavit that which before he declined and fled from it and the kingdome that while as yet he lived in the world he would not accept he now denieth not to take it when he is by and by ready to go out of the world He answereth that he formerly refused it Beda l. 3. in c. 11. S. Mar. because of the gross imagination of the Jewes that conceited him to be a temporal King like unto others but he doth now accept it to shew quod non temporalis terreni sed aeterni in coelis Rex esset imperii that his kingdome was not of this world as himself said unto Pilate but as the King of Heaven he ruled all the world Well then seeing Saint Matthew doth by so many inanswerable arguments prove Christ to be a King What we may learn from this Doctrine that Christ is our King and that he is a perpetual universal and principal King and here exprest by the Lion in this Text we may collect and draw matter both of comfort and fear both of joy and of grief For 1. Seeing Christ is King then as the Psalmist saith Psal 97.1 exultet terra let the earth rejoyce for if we will obey him and be ruled by him he will appoint over us such Viceroyes and under-rulers that will lead us sicut oves gently and lovingly like sheep as he did the Israelites by the hands of Moses and Aaron And 2. Psal 99.1 Seeing Christ is King then as the same Prophet saith contremiscat populus let the people tremble for if they fall to be unruly as we were of late let them be never so impatient this King can as easily gather unto himselfe the spirit of his under-Princes as we can slip a cluster of Grapes from a Vine and he can send them a Rehoboam without Wisedome or a Jeroboam without Religion or Ashur a Stranger an Vsurper as we have had to be our King or nullum Regem no King at all but a disordered Anarchy which is the worst of all Psal 10.4 and all this quia non timuerunt Jehovam because they cared not for God neither was God in all their thoughts But to end this Point seeing Christ our King is this Lion here mentioned we need not fear our spiritual enemies for though he be a Lion and a roaring Lion that is against us yet you see we have a Lion with us and as Saint John saith he that is in us is greater then he that is in the world 1 John 4. and is stronger then the strong man armed and able as the Apostle saith Rom. 16.20 Vide the abridgment of the Gospel fol. 26. 27. to tread and bruise Satan under our feet and therefore we ought to stand fast in the Lord without fear because as Saint Chrysostome well saith non debet timere hostem fortem qui habet Regem fortiorem he need not fear the strongest enemy that hath a stronger King as our King is blessed be God for it 2. 2 2. Saint Luke is understod by the Calf as Saint Matthew is here understood by the Lion quia selet res quae significat ejus rei nomine quam significat nuncupaeri as the bread that signifieth the body of Christ is termed the body of Christ because he proveth Christ to be the King of the Jews and that Lion of Juda which was so long expected to come into the world so for the like reason Saint Luke is here to be understood by the Calf because he principally aimed to prove Christ that is signified by the Calf to be that Priest of whom the Lord sware thou art a Priest for ever after the order of Melchisedeck For I told you before that of all the sacrifices of the four footed Beasts of the Herds which the Hebrews called bakar that is majores hostias the greater sacrifices the Calf was most acceptable unto God as the Prophet sheweth Psal 51.19 Heb. 9.19 Exod. 24.8 Esay 11.6 7. when they offered yong bullocks id ●st goodly Calfs upon his altar And the reason is because the Calf is mecker and more gentle then either of the rest in regard of which meekness the quiet and peaccable man is metaphorically called a Calf And therefore by the Calf is here signified the Priestly office of Christ whereby he offered up himself as a meek and immaculate Calf unto God that by the blood of this Calf we might be sprinkled and purged from all our sins because that without shedding of bloud there is no remissin Heb. 9 21 as the Apostle speaketh And of all the rest of the Evangelists Saint Luke onely doth most specially aime to prove Christ to be a Priest and to shew his Priestly office for both the Alpha and Omega of his Gospel is concerning the Temple and the sacrifices thereof when as he beginneth the same with the Priesthood of Zacharias and his sacrifice of incense and endeth the same with the sacrifice of the Christians that were continually in the Temple praysing and blessing God Luc. 24.53 For though that before the birth of this Priest the other Priests were to burn incense in the Temple of the Lord as Zacharias did yet this Priest being now born and ascended up to heaven the sacrifice that the Christians are to offer unto God is to be continually praysing and landing God in the Temple as Saint Luke saith the Apostles did For the true propitiatory sacrifice being exhibited the Types and Figures thereof must now cease and be abolished and in the place thereof the gratulatory sacrifice must be established And therefore Saint Luke beginneth his Gospel with the propitiatory sacrifice of Za●harias because Christ was not

of Media 2. In Ephesus The Arch-Bishop 1. of Smyrna 2. of Pergamus 3. of Thyatira 4. of Philadelphia 5. of Sardis 6. of Laodicea And so the rest of Jerusalem and of Alexandria But this exposition seemeth furthest from the truth I. Because they interpret it of the Priest-hood Church and Government thereof altogether externally Whereas indeed the Kingdom and Priest-hood of Christ is altogether spiritual Non quod hoc etiam temporaliter non possideat Chrysost hom 82. in c. 18 Johan sed quod in coelis habeat imperium as St. Chrysost saith II. For that the Church of Rome was not as then Empresse and cheif Lady of all other Churches nor afterwards till the time of the Emperour Phocas In Regist ejusdem Gregorii as it appeareth by the Epistles of Gregory Bishop of Rome unto the Emperour Mauritius III. Because that if this exposition were true the Arch-Bishopricks of Italy Spain France Britany Germany and the like should be excl●ded which were too great a wrong from this vision or they could not tell under which Patriarchship they should be comprehended Expositi ∣ on 2 The second Exposition is of Brightman and his followers that say these four Beasts do signifie the four-fold state quality and condition of the Ministers of the Church of Christ from the time of our Saviours Ascension to his coming to judgment As 1 1. Age. 1. In the infancy of the Church they were bold and stout like Lions to preach the Gospel of Christ so that although as Eusebius saith Alii flammis exusti alii ferro perempti alii patibulo cruciati Euseb l. 8. c. 11 12. alii flagris verberati Some were burn'd to ashes some slain with the sword Some hanged and others whipped to death yet they ceased not to publish the truth of Jesus Christ because they knew that as S. Bern. saith Vere tuta pro Christo cum Christo pugna in qua nec vulneratus nec occisus fraudaberis à victoria To fight for Christ and with Christ is very safe when neither wounded nor killed we should not be deprived of the victory 2 2. Age. 2. In the next age of the Church after Constant the Great that closed up the dayes of Persecution the Ministers of Christ were as painfull and laborious in their vocation of Preaching the Gospel of God as the Oxen are in tilling our ground or treading out the Corn for us And so their voluminous works and pious devotions left behind them do sufficiently testifie what pains they took so much that it made the Emperour Maximinus to wonder to see how sedulous they were in doing good and propagating the Gospel of God 3 3. Age. 3. In the third age of the Church and this last Century of years they are said to have faces like men because that now since the time of Wiclef Luther Melancton and the rest of our Protestant Writers the people and divers of the Priests that formerly by reason of the Latine Liturgy understood no more what they prayed or what was said unto them then Balaams Asse understood her own voice were now made to become like men so rational that they understand both the Sermons and the Service of the Church 4 4. Age. 4. In the last age of the Church the Ministers of the fifth Monarchy so much dreamed of by the Phanatick Sectaries of our time are expounded by them to be here understood by this flying Eagle because that by reason of their swift extemporary and undigested sudden Meditations and Sermons they will most speedily pour out their words into all Lands as Lucilius did his Verses Horat. Serm. l. 1. p. 212. And send forth their voices to the ends of the World for the converting of the dispersed Jewes and all other Pagans and worldlings to the faith of Christ and to bring them back again out of Scythia into Palestina which is easier said then done and is far enough from the meaning of the Holy Ghost in this place as I have fully and amply shewed the vanity of this fiction in the sixth Book of my true Church Exposi ∣ tion 3 Therefore to proceed I find the third exposition to be of some of the best Protestant writers whereof notwithstanding each several one hath his several exposition as some interpret them to signifie the four Elements others the four special faculties of the soul others as Bullinger interprets them Bullinger in Loc. to signifie the four great Monarchies of the world and others as Baconthorp and Albertus apud Balaeum by these foure Beasts do understand the foure great Prophets Esay Jeremiah Ezekiel and Daniel But Aretius and Maier do with Rupertus interpret them to signifie the four greatest Mysteries of our Christian Religion As I. The Incarnation II. The Passion III. 1 1. Incarnation The Resurrection And IV. The Ascension of our Saviour Christ and it cannot be contradicted but that these things are thereby signified As I His Incarnation which is the assuming of the nature of man unto the person of God and that as Nazianzen speaketh Permanendo quod erat assumendo quod non erat by still remaining what he was and taking upon him what he was not is here understood by him that had his face like a man II 2 2. The Passion His Passion is signified by the Calf because all the Sacrifices that were offered unto God were either 1. Zebach which they properly termed Sacrifices or 2. Mincha which they called Oblations And the first sort was of living Creatures and the second sort was of dead things as the first fruits of Corn Wine Oyl and the like And the first sort also was either 1. Of the Heards or 2. Of the Flocks And of the Herds were offered 1. Oxen. 2. Cows 3. Calves and of these The Calves were most usually offered both among the Jews and Gentiles Heb. 9.19 Virgil. Eclog 3. for Moses took the bloud of calves and sprinkled both the book and the people and Virgil saith Cum faciam vitula pro frugibus ipse venito And therefore Christ being to offer up himself a sweet-smelling Sacrifice for our sins his Death and Passion could not be better signified by any thing then by the Calf III 3 3. The Resurrection His Resurrection is understood by the Lion because that he Qui agnus extiterat in passione ●ern De resurrectione factus est leo in resurrectione ●or though by Esay's Prophesie he should be led as a sheep to the slaughter yet by Jacob's Prophesie he should come from the sp●il like a Liens whelp and so declare himself mightily to be the son of God by his resurrection from the dead Rom. 1.4 IV His Ascension is understood by the flying Eagle IV The Ascension which mounteth up on high according as the Prophet saith of Christ Thou art gon up on high thou hast led Captivity captive and received gifts for men Exposi ∣