Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	day_n	eat_v	flesh_n	7,778	5	7.8149	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45411	Deuterai phrontides, or, A review of the paraphrase & annotations on all the books of the New Testament with some additions & alterations / by H. Hammond ...	Hammond, Henry, 1605-1660.	1656 (1656)	Wing H534; ESTC R7800	215,836	321

as a ceremony to secure men from murther by giving them a great awe and reverence to blood and the former to keep them at the greatest distance from Idolatry so are they not confirmed or continued by Christ who on the other side restores the naturall liberty in this kind takes away all difference among meats so that after this nothing that goes into the mouth should pollute the man no sort of meat should be deemed common or unclean In the Old Testament Deut. 14.21 a mark we have to discerne that all mankind was not then under this obligation for the morticinum which is of this nature as having the blood in it the Jewes might give or sell to an alien though they might not eat it themselves and for the whole New Testament there is not in that any the least appearance or colour of interdict of any sort of meats save onely in this one Canon but rather every where liberty proclaimed and that expressely in one of those that are here named after the time of making this Canon 1 Cor. 10.27 and more generally in all sorts of meats Rom. 14.3 Col. 11.16 onely with this exception that it be not to the scandall or detriment of weak Christians who these weak Christians were is set down Rom. 14.2 the Jewish beleevers who yet took themselves to be obliged to observe the Mosaical Law and upon that score there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eat herbs abstain from many sorts of meats which others freely used And in meer compliance with these it was that these words of the Canon were inserted This I shall best set down in the words of S. Augustine Si hoc tunc Apostoli praeceperunt ut ab animalium sunguine abstinerent Christiani nec praefocatis carnibus vescerentur elegisse mihi videntur pro tempore rem facilem nequaquem observantibus onerosam in qua cum Israelitis etiam Gentes-aliquid communiter observarent When the Apostles made the decree that Christians should abstain from the blood of living creatures and not eat flesh that was strangled they chose for the time an easy thing no way burthenous to the observers wherein the Gentiles might observe somewhat common with the Jewes This then being the onely ground of the decree and observance viz. compliance with and unwillingness to scandalize the Judaizing Christians and except in that one case of scandal all meats being pronounced free and indifferent to all Christians and so both things strangled and blood and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portions of sacrifices sold in the shambles It followes regularly that as soon as this one reason of the Decree ceased i. e. as soon as the Jewes and Gentiles were formed into one Communion as soon as the fear of this scandal was removed all force or obligation of this decree ceased also This is also distinctly S. Augustines sense Transacto illo tempore qua illi duo parietes unus ex circumcisione alter ex praeputio venientes quamvis angulari lapide consordarent tamen suis quibusdam proprietatibus distinctiùs eminebant ubi Ecclesia Gentium talis effecta est ut in ea nullus Israelita carnalis appareat quis jam hoc Christianus observat ut turdos vel minutiores aviculas non attingat nisi quarum sanguis effusus est aut leporem non edat si manu à cervice percussus nullo cruento vulnere occisus est But when that time was past wherein the circumcised and uncircumcised were differenced one from the other and when the Church of the Gentiles was so framed that no Israelite according to the flesh appeared in it what Christian doth now observe this not to touch any little bird whose blood hath not been powred out not to eat of a Hare struck on the neck with the hand and so killed without any effusion of blood And this it seems so universally the sense of the Church in that Fathers time that he concludes Et qui fortè pauci adhuc tangere ista formidant à caeteris irridentur Those few which perhaps still make scruple of touching i. e. eating those are laugh'd at by the rest Adding Ita Omnium animos in hac re tenuit illa sententia veritatis Non quod intrat in os vestrum c. That sentence of Christs hath possessed all mens mindes in this matter not that which enters into the mouth i. e. nulla cibi natura no sort of meat defiles the man is unlawfull under the Gospell Thirdly for this Canon it self at that very time when it was given it cannot fitly be deemed a precept there being then no need of such For it must be remembred that they who were concerned in this question c. Ibid. lin 6. To the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary for necessary not to all Christians but to all Proselytes of the Jewes Adde And this will appear by considering that there were many more things necessary to Christians in the latitude than those which are here named whereas the Text saith that onely these necessary things are by the Apostles and the Synod required which makes it needfull to understand this necessity in reference onely to those proselytes of the Jewes And there the mention of that c. Ibid. p. 425. col 1. lin 24. Read Not all the Gentile Christians every where for to the Corinthians he gave very different directions viz. that they might freely eat any kind of meat even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portions of the Idol-sacrifices save onely in case of scandal but those particularly about whom the question was asked c. Ibid. lin 40. Read the prohibition of those things here mentioned which are not in their own nature unlawfull viz. that of things strangled and offered to Idols will now evidently not belong to the Gentile Christians of other places all force of this Canon having by long disusage of the Western Church c. been superseded in those very Churches where it had been observed Ibid. lin 54. Read Meanwhile it cannot be denyed but the practice of this abstinence from blood and things strangled had a long continuance in a great part of the Church especially among the Greeks See Tertullian Apol. c. 9. and Minutius in Octav. Euseb l. v. c. 1. Clemens Alex. Paedag. l. 3. c. 3. Nicephorus l. 4. c. 17. in the story of Biblys Leo Novel 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man should make blood food and expressely against puddings of blood It hath crept in also among the Apostolical Canons not among the first fifty which have had alwayes a venerable authority in the Church but those other supposititious additions of the Greeks where Can. 63. are together forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh in the blood of its life and that which is torn by beasts or dyeth of it self A touch of it there is in the Couniell of Gangra Can. 11. in the year of Christ 324. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

were viz. that of the Tempest as in Pollux we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tempestu●us wind Ibid. ver 28. They sounded and found By letting down their plummet and founding they discerned c. Ibid. Note c. Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde But if it should be applyed to all the precedent fourteen days then it must be taken in that Latitude wherein Zetzes on Hesiod expounds the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they eat not meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were not at leasure or quiet even at meal-times but eat in their armes and with their hands fould with blood therefore he said neither did they eate meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the meal-time is a time of leasure and rejoycing Chap. XXVIII ver 6. Swollen Ibid. ver 15. The dd three Tavernes Note dd Tres Tabernae is a proper name of a Town or City and so not to be rendred with Isidore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innes and victualing houses as he will also have Appii forum to be a place which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image of Appius but as all other proper names is in reason to continue the same without translation or considerable alteration of sound in all Languages Thus the example of Areopagus Act. 17.19 and Appii forum in this very verse demonstrates and so here S. Lukes Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the retaining not translating nor interpreting the Latine And this the rather if we consider what the antient signification of Tabernae was This Scaliger tells us on occasion of those verses of Ausonius Praetereo arentem sitientibus undique terris Damnissum riguásque perenni fonte Tabernas Tabernae saith he was the name of the frontire townes which were built against the inrodes and insolencies of the Barbarians That there were such every where erected by Dioclesian in the borders of the Romanes we are assured by Zosimus Hist l. 2. p. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Romane Empire being on every side of the borders divided and fortified with Cities and Garisons and Castles and all the military forces dwelling there about there was no accesse for the Barbarians And so no doubt it was in these former times And in all reason as this was the notion of the Tabernae Montanae prope Weissenburgum and Tabernae Renenses which Scaliger mentions so also of the Tres Tabernae here which saith he Ausonius himself seems to signifie when he saith that the Sauromatae had their habitations assigned them there agreeable to what we cited out of Zosimus That this place was an Episcopal See and so an eminent city in Constantines time appears by Optatus l. 1. where amongst the nineteen Bishops delegated by Constantine to decide the Controversie betwixt Donatus and Caecilianus is reckoned Felix a Tribus Tabernis Felix Bishop of that City called Tres Tabernae Ibid. Note e. Of the manner of the souldiers guarding the prisoners described by Lipsius on Tacitus p. 60. Adde Many examples he there gives out of authors One especially from Athenaeus of Quintus Oppius for which Aldus's Edition hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prisoner delivered to custody and of Bastarnes whom Manlius Aquilius one that had been Consul and came now in triumph from Sicily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aldus reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having him bound to him in a long chain went himself a foot with his prisoner on horseback Thus here ver 20. S. Paul mentions his chain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am bound with this chain On the Epistle of PAUL the APOSTLE to the ROMANES Chap. I. vers 25. ff More then Above and in opposition to OF the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for above one instance will suffice in the Epistle of Eleazar the Highpriest to Ptolome telling him by way of great acknowledgement and gratitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things that are profitable to you though they be above nature we will obediently performe Thus Lu. 13.2 and 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners above all others though Lu. 3.13 it be more fully exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more besides or above As for the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for contrary to which here may have place also for he that worships any thing above or beside the one true God doth it in opposition to him and to the wronging and robbing him we have an express testimony for it Act. 18.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the Law Ibid. ver 32. Have pleasure Approve and patronize see Theophylact. Ibid. Note h. For the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for inordinate lust to the testimony of Photius Adde So in S. Chrysostome speaking of these unnatural lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you see that it comes all from this inordinate desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lust not enduring to stay or be contained within its own bounds So in Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire of women and such like inordinations Ibid. Of the use of the word for any kind of exceeding to the testimony of Themistius Adde and in Isocrates speaking of Monarchies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they comprehend saith he all the advantages that are in war And so in Eophantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King hath a great eminence or excellence over the common nature of men Ibid. Of the use of it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alowing himself too large a portion to the testimony of Alex. Aphrod Adde Asterius Hom. Cont. Avarit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not used only for the mad love of money and other possessions but in a more general acception to desire to have more of any thing then is due and convenient So Hierax in his book of justice of which we have a large fragment in Stobaeus makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one and then exemplifies it in Milo and Lais and as t is one branch of it in Milo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to snatch away the estates of those that are weaker then he so t is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to force their wives from them And so in Lais as it is one act of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require and gain immoderately by her lovers So it is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the marriages of some women to get away their husbands from them Ibid. Of the equivalence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the testimony of Holcot out of Papias Adde And so when Theophylact on 1 Cor. 3.12 in the highest rank of cumbustible matter i. e. of sinnes reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all reason it is to be understood of unnatural lusts so as to agree with