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	word_n	14,073	5	4.8489	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16549	An exposition of the dominical epistles and gospels used in our English liturgie throughout the whole yeare together with a reason why the church did chuse the same / by Iohn Boys ... ; the winter part from the first Aduentuall Sunday to Lent.	Boys, John, 1571-1625.	1610 (1610)	STC 3458; ESTC S106819	229,612	305

our selues in the waies of wickednesse a worke it is but blacke worke a deed of darkenesse in that it doth begin from Satan who is the Prince of darknesse and end in hell which is vtter darknesse See before the song of Simeon and Aquin. lect 3. vpon this Chapter Holy vertues are called armour of light armour because with them a Christian must fight against his enemies Ephes. 6. See Epist. Dom. 21. post Trin. Light in three respects 1. As proceeding from God who is the Father of lights Iames 1.17 2. Shining before men as lights in the world Mat. 5.16 3. Enduring the light Iohn 3.20.21 He that doth euill hateth the light but he that doth truth commeth to the light Let vs walke honestly c. That is comely night walkers are negligent in their habits an old gowne will serue their turne without ruf or cuf or other handsome trimme But in the day men are ashamed except they be in some good fashion according to their qualitie Seeing then the night is past and the day is come let vs put off our night-clothes and put on our apparell for the day so walking as we care not who seeth vs in all comelinesse and honestie The drunkard is in his night gowne the fornicator in his night-gowne the factious schismaticke full of strife in his night-gowne too for he loues no comelinesse in the Church Not in eating and drinking neither in chambering and wantonnesse neither in strife and enuying Here the Nonelists except against our translation For we should read surfetting and drunkennesse I answere first in particular that as the Scripture must bee construed by Scripture so the Church by the Church it being an axiom in our law that euery man must interpret himselfe And another rule Sententia benignior in verbis generalibus seu dubijs est praeferenda Now the Church elsewhere translates and expounds it as they would haue it Ergo their cauill is causelesse In generall concerning mistranslation I referre them vnto those whom it more properly concernes I know they know we can easily find faults in the Geneua translation of the Psalmes in English meeter vsed most and preferred best of all Scriptures in their priuate and publike deuotions If a Salamandrie spirit should traduce that godly labour as the silenced Ministers haue wronged our Communion booke they would obiect peraduenture that sometime there wants in it reason as well as rhythme L●●●antius reports of Arcesilas that hauing throughly considered the contradictions and oppositions of Philosophers one against another in fine contemned them all Et constituit nouam non philosophandi philosophiam euen so worldlings and Atheists expending the differences of Christians in matters of religion haue resolued to be of no religion And vnderstanding the violent contentions about formes of prayer and translations of Scriptures vse no prayer no bible but make Lucian their old testament and Machiauel their new The Church as Paul meanes too much eating and drinking for it is lawfull to eat all manner of meat whether it bee flesh or fish But there be certaine hedges ouer which we may not leape The first hedge is Leuit. 19.26 Thou shalt not eate the flesh with the bloud that is to say raw flesh for if wee should ordinarily deuoure raw flesh it would ingender in vs a certaine crueltie so that at length we should eate one another as Diuines expound that place we may not be Canibals or man-eaters against this sinne God hath set an high hedge Thou shalt not kill extreame famine made mothers murtherers and turned the sanctuarie of life into the shambles of death extreame necessitie breakes all hedges of nurture and nature but in ordinarie course man is no meate for man but as Ignatius said only manchet for God a seruice and sacrifice for his maker Happily some will say well then if I deuoure not mans flesh I may eate whatsouer I lift howsoeuer I get it No God hath set a second hedge Thou shalt not steale thou mayest not take thy neighbours oxe out of his stall nor his sheepe out of his fold nor his fish out of his poole but thou must feede on thi●e owne meate bought into thine owne house or brought vp in thine house on that only which is giuen or gotten honestly Neither mayest thou commit gluttonie with thine owne for there is a third hedge Luke 21.34 Take heed to your selues lest at any time your hearts be oppressed with surfetting and drunkennes The gut is a gulfe vitae charybdis as Diogenes aptly for some man draweth all his patrimonie thorow his throat As the Babylonians vsed daily to sacrifice to their Bell so the glutton to his belly making it his god Philip. 3.19 Eate therefore moderately ●●eate that is meete not too much but so much as doth neither praecidere nor excedere necessitatem It is lawfull sometime to feast and to prouide delicates as well as cates vsing daintie bread in stead of daily bread but we may not with the rich Epicure fare deliciously euery day for this is dissipare non dispensare bona Domini prodigallie to waste not frugallie to spend the gifts of our Lord bestowed vpon vs. Neither mayest thou take vnmeasurablie what and when thou lift for there is a fourth hedge Rom. 14.15 Destroy not him with thy meate for whom Christ died Haue respect to thine owne and others conscience first thou must instruct thy brother in the truth and then if he continue still in his old Mumpsimus and will not beleeue but is offended out of obstinate wickednesse rather then any weakenes eate not regarding his frowardnes especially where the Princes law commands thee to eat for that is another hedge Rom. 13.1 Let euery soule submit himselfe vnto the authority of the higher power Obseruing of Lent and fish-dayes is a policie of the State for the maintenance of fisher-townes and increase of fisher-men and therefore this Statute must be obeyed not only for feare of punishment but also for conscience saith Paul I say conscience not of the thing which of it owne nature is indifferent but of our obedience which by th● law of God we owe to the Magistrate The particular lawes of Princes grounded vpon the generall lawes of God euen in things indifferent makes our obedience not indifferent but necessarie Thus thou mayest eate food of thine own moderately without offence to thy brother or disobedience to thy gouernour Concerning drunkennes and the rest often elsewhere yet by the way note the craftines of the Diuell and vnhappines of sinne which seldome or neuer commeth alone it is vnlike the Raile which flieth solitarie and in this respect most like the Partridge who calles one another till they make a couey first Paul brings in sinne by the brace gluttony and drunkennes chambering and wantonnes strife and enuying then as it were by the whole couey for all these birds of a feather flie

but vpon constraint of law and penaltie of statute such oblations are not acceptable because they bee not quicke The Lord loueth a cheerefull giuer and thanksgiuer Nothing is done well but that only which is done with our will freely readily liuely Or quicke That is quickned through faith for as the soule is the life of the body so faith is y e life of the soule without which he y t liueth is dead for the iust doth liue by faith H●e situs es● Vacia said Seneca when he pass●d by the ground of that voluptuous Epicure Vacia lieth here dead and buried and so Pa●l of a widow liuing in pleasure She is dead euen while she doth liue That our sacrifice therefore may bee liuing it must proceede from a faith that is liuely Or liuing That is a continuall sacrifice The sacrifices of the Iewes haue now their end but the sacrifices of Christians are without end We must 〈◊〉 giue thanks and al●aies pray The fire on our altar must neuer goe out our sacrifice neuer die In the Law beasts appointed for sacrifice were first slaine and then offered and that for two causes especially first as Ambrose notes to put the sacrificer in mind what hee deserued by sinne namely death and secondly because those bloodie sacrifices were types of Christs death on the crosse which is the propitiation for our sinnes In like manner euery Christian sacrifice must bee dead to the world that he may liue to God mortifying his earthly members and crucifying his carnall affections that he may become a new creature in Christ. As death depriues a man of naturall life so mortification destroyes the bodie of sinne which is the sensuall life Moriatur ergo ne moriatur mutetur homo ne d●mnetur quoth Augustine We must die for a time in this life lest wee die for euer in the next life Wee must rise againe with Christ saith Paul Now a man must be dead before hee can rise againe first grafted with Christ to the similitude of his death and after to the similitude of his resurrection Hee that liued ill and now demeanes himselfe well is risen againe from the death of sinne to the life of grace mortified and yet a liuing sacrifice the more mortified the more liuing Rom. 8.13 If ye mortifie the deedes of the bodie by the spirit ye shall liue This killing of our beastly desires is verie fit whether we consider our selues as Men. This killing of our beastly desires is verie fit whether we consider our selues as Ciuill men This killing of our beastly desires is verie fit whether we consider our selues as Christian men This killing of our beastly desires is verie fit whether we consider our selues as Eminent men As men that we may leade our life not according to sense but according to reason otherwise wee should be rather sensuall beasts then reasonable men As ciuill men that we may not liue according to lust but according to law though not according to conscience yet according to custome that wee breake not the statutes and disturbe not the common-wealth wherein we liue The Philosophers in old time comprehended all points of mortification in these two words sustine abstine As Christian men for he that will be Christs disciple must deny himselfe abnegare suos sua se. The kingdome of heauen suffereth violence and the violent take it by force that is by mortification and daily fighting against the lusts of the flesh as Basil Chrysostome Augustine Hierome Gregori● Theophylact Euthymius expound it Last of all yet most of all mortification is necessarie for eminent persons either in the Ministerie or Magistracie For great ones ought especially to be good Their sacrifice must be most quicke that they may be paternes vnto other as it were walking statutes and talking lawes to the people Holy The second thing required in our sacrifice so we reade Leuit. 22. that vnhallowed and vncleane persons ought not to touch the things of the Lord. Ye shall be holy for I the Lord am holy this is the will of God euen our sanctification The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued as Plato notes of the priuatiue particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying that holie things are not infected with the corruptions and filth of the world when our throte is an open sepulchre when our mouth is full of cursing and bitternes when our feete are swift to shed blood when our bodies are sinkes of sinne wee cannot be an holie sacrifice for the law is plaine Yee shall not offer any thing that hath a blemish not a beast that is scabbed not a bullocke nor a sheepe that hath a member lacking The drunkard then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without his head as Clemens Alexandrinus termed him and the coward who wants an heart and the rotten adulterer whose bodie is neither holie nor whole is no sacrifice for the Lord. The Latines haue deduced the word sanctum of sancire quasi sancitum hereby teaching vs that our sacrifice must be constant and continuall That by-word A yong Saint an old Diuell is a wrie word for wee must be good in our youth better in our manhood best of all in our old age wee must grow from grace to grace till wee bee of full growth in Christ dedicating all that is within vs all that is without vs all that is about vs vnto the seruice of God Seruius expounding the words of Virgil Qui foedera numine sancit affrmes that sanctum is sanguine consecratum and so must our sacrifice be consecrated and dipped in Christs blood in whom only God is well pleased and therefore as it followeth in the text if holie then acceptable Now that it may bee well accepted of God two things are required especially 1. That it bee grounded vpon his word 2. That it be performed in faith Obedience is better then sacrifice no sacrifice then is pleasing to God except it bee done according to his will inuocation of Saints adoration of the consecrated host administration of the Sacraments vnder one kinde diuine seruice in an vnknowne tongue praying to the dead mumbling of Masses iumbling of beades worshipping of Images and other like trash which are the very Diana of the Romis● religion haue no foundation in holie Scripture not built vpon the rocke Christ but vpon the sands of humane braines and therefore not acceptable but abominable to the Lord. A new religion is no religion To deuise phantasies of God is as bad as to say there is no God Againe courses of life not warranted by Gods owne booke such as are rather auocations from God and goodnesse then vocations as ordinarie cheating brotheldrie coniuring and all other vnlawfull occupations or professions are not a sweete fauour to God but altogether stinking in his nostrels If we