Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_v	eat_v	john_n	9,109	5	6.6439	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52603	An accurate examination of the principal texts usually alledged for the divinity of our Saviour and for the satisfaction by him made to the justice of God, for the sins of men : occasioned by a book of Mr. L. Milbourn, called Mysteries (in religion) vindicated.	Nye, Stephen, 1648?-1719.	1692 (1692)	Wing N1502A; ESTC R225859	84,564	68

that by the Constitutions of that Church every Person professing himself to be a Prophet and not being really so was to be put to death much more if he pretended to be the Great Prophet of all the Messiah or Christ I say now seeing they so perfectly perswaded themselves that Jesus was not the Christ that they resolved to Excommunicate any of their own Number who should acknowledg him for the Christ 't is evident enough that their Question Art thou the Christ was insidious and designed only to get something from his own Mouth on which they might Excommunicate him nay and proceed against him as a false Pretender to be a Prophet and Christ Can any one wonder or reasonably doubt that such Persons put a malicious Interpretation on the words of his Answer to them And is it for Christians to draw Arguments nay build Articles of Faith on the sense that such Persons made of our Saviour's words and yet this is the great Argument of our Opposers from this Context The Jews say they understood our Saviour as saying that He was God Why do They not take notice that the Jews assembled about him for no other Purpose but to find Occasion against him either by his own express Words or by the Construction they could make of his Words But they say farther our Saviour did not rectify the Mistake of the Jews I know not how it would help the Cause of our Opposers if indeed it were so that our Saviour had left the Jews in the hands of their own Malice without caring to answer their groundless Cavils provided He hath been careful clearly to explain his Meaning to his Disciples or others who in time to come might happily mistake him But the Truth is He doth in this very Context deny the Calumny of the Jews that He made Himself so 't is in the Original a God For He answers them at Vers 26. Say ye of him whom the Father hath sanctified and sent into the World Thou blasphemest because I faid I am the Son of God The Unicarians may argue as strongly from this Answer of our Saviour as their Opposers have argued weakly from the malicious Construction that his Adversaries made of his former words I and my Father are one 'T is a weak Argument to say The Lord Christ is true God for his Inveterate Adversaries who sought his Life charged him with making himself a God But we reason Unanswerably when we say the Lord Christ is the Messenger whom God has sent into the World and not God himself because He replies to the Jews that God sanctified him indeed and sent him into the World and that He had never said of himself any higher thing than this which is true of every good Man I am the Son of God I will not now enter into a particular Discussion what is the very Meaning of that whole Defence which our Saviour hore makes of himself in this Context I conceive that neither the Trinitarians nor Unitarians have hitherto comprehended all that our Saviour intended to say But 't is not necessary to inquire into a Matter that will require a very long Discourse to clear it because elsewhere our Saviour has interpreted all the Expressions to which the Jews excepted and at which others have so dangerously stumbled They are these Three I and my Father are one I am the Son of God the Father is in me and I in him I and my Father are one He saith as much of his Disciples and explains to us what we are to understand by the words Joh. 17.22 The Glory which thou gavest me i. e. the Glory or Honour of being the Ambassador of God to Men I have given to them to my Disciples that they may be One as we are One. Here our Lord declares to us these Three Points that He is One with the Father that He hath made his Disciples also to be One with the Father and with himself and in what regard it is that He and They are one with the Father not by an Oneness or Unity of Person as the Sabellians held nor by an Oneness of Nature or Godhead as the Trinitarians hold but by such an Unity or Oneness as is between the Sinder and the Sent the Ambassador and his Principal namely an Oneness of Design and Intention For the sense of our Saviour there is plainly this As thou hast made me to be one with thy self even a Partner and Sharer in the same Design the Design of reconcising Men to God so have I made my Disciples to be one with us both and with one another by substituting them in my Place and by imploying and ingaging them in the same Design Again he saith at Ver. 11. Keep those whom thou hast given me that they may be out as we are As who should say As thou Father and I are one by our Mutual Love so keep Those whom thou hast given me in a like Unity both with Us and among Themselves Thus it is then that our Saviour is one with the Father that is with God by an Oneness of Affection and Love and by an Oneness of Design and Intention and he reaches us at the same time that there is the same Unity or Oneness not only between the Father and Himself on the one part and all faithful Disciples on the other part but also among the Faithful themselves Our Saviour having given us these Rational and Natural Senses of his words I and the Father are one the Socinians acquiesce in them without erecting impossible and impious Schemes such as an Unity of more Persons in one and the same numerical Godhead they leave those things to such as are not contented with Scripture-Explications or with a Faith which is Rational Intelligible and Plain but must have Mysteries to amaze and confound their Understandings as if Faith were nothing but Ignorance or Brutality whereas the Apostle on the contrary defines or describes it to be Evidence The Father is in me and I in him It is true but he prays that all the Faithful may have the same Privilege John 17.21 22. I pray that they all may be one at thou Father art in me and I in ther that they may be one in us And the Criticks have observed this following reading in ancient Copies at John 6.56 He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him as the Father is in me and I in the Father Why and in what sense our Saviour saith He was in the Father and the Father in Him and in what regard and respect He desires and prays that all such as believe in his Name may be one in Him and in the Father is explained by this Evangelist in his first Epistle 1 John 3.24 He that keepeth his God's Commandments dwelleth in Him and He in him 1 John 4.16 He that dwelleth in Love dwelleth in God and God in him Our Saviour therefore and all the Faithful are said to be