Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	eat_n	eat_v	flesh_n	5,464	4	7.5415	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64647	The great necessity of unity and peace among all Protestants, and the bloody principles of the papists made manifest by the most eminently pious and learned Bishop Usher ...	Ussher, James, 1581-1656.	1688 (1688)	Wing U178; ESTC R23183	27,278	20

This is my Covenant saith God in the institution of Circumcision in the old Testament Gen. 17. 10. but how it was his Covenant he explainerh in the verse immediately following Ye shall circumcise the flesh of your foreskin and it shall be a SIGN of the Covenant betwixt me and you So words being the signs of things no sooner is the sound of the word conveyed to cur ears but the notion of the thing signified thereby is presented unto our mind and thereupon in the speech of the Scripture nothing is more ordinary than by the term of Word to note a thing We read in 1 Sam. 4. that the Philistines were afraid and said God is come in the Camp. ver 7. when the Israelites brought thither the Ark of the Covenant of the Lord of Hosts which dwelleth between the Cherubims v. 4. and yet was that no other but this relative kind of presence whereof now we speak in respect whereof also the Shewbread is in the Hebrew named the bread of faces or the presence bread We see with us the room wherein the Kings Chair and other Ensigns of State are placed is called the Chamber of presence although the King himself be not there personally present And as the rude and undutiful behaviour of any in that place or the offering of any disrespect to the Kings Pourtraicture or to the Armes Royal or to any other thing that hath relation to his Majesty is taken as a dishonour done unto the King himself so here he that eateth the bread and drinketh the cup of the Lord unworthily is accounted guilty of offering indignity to the body and blood of the Lord. 1 Cor. 11. 27. In this sort we acknowledge Sacraments to be Signs but bare signs we deny them to be Seals they are as well as signs of the Covenant of grace As it was therefore said of John the Baptist that he was a Prophet and more than a Prophet Matt. 11. 9. So must we say of Sacraments that they be signs and more than signs even pledges and assurances of the interest which we have in the heavenly things that are represented by them He that hath in his chamber the picture of the French King hath but a bare sign which possibly may make him think of that King when he looketh on it but sheweth not that he hath any manner of interest in him It is otherwise with him that hath the Kings great Seal for the confirmation of the title that he hath unto all the lands and livelihood which he doth injoy And as here the wax that is affixed to those letters Patents howsoever for substance it be the very same with that which is to be found every where yet being applied to this use is of more worth to the Patent than all the wax in the Countrey beside so standeth it with the outward elements in the matter of the Sacrament The bread and wine are not changed in substance from being the same with that which is served at ordinary tables but in respect of the sacred use whereunto they are consecrated such a change is made that now they differ as much from common bread and wine as heaven from earth Neither are they to be accounted barely significative but truly exhibitive also of those heavenly things whereto they have relation as being appointed by God to be a means of conveying the same unto us and putting us in actual possession thereof So that in the use of this holy ordinance verily as a man with his bodily hand and mouth receiveth the earthly creatures so verily doth he with his spiritual hand and mouth if any such he have receive the body and blood of Christ. And this is that real and substantial presence which we affirmed to be in the inward part of this sacred action For the better conceiving of which mistery we are to inquire first what the thing is which we do here receive secondly how and in what manner we are made partakers of it Touching the first the truth which must be held is this that we do not here receive only the benefits that flow from Christ but the very body and blood of Christ that is Christ himself crucified For as none can be made partaker of the vertue of the bread and wine to his bodily sustenance unless he first do receive the substance of those creatures so neither can any participate in the benefits arising from Christ to his spiritual relief except he first have communion with Christ himself We must have the Son before we have life 1 Joh. 5. 12. and therefore eat him we must Joh. 6. 57. as himself speaketh that is as truly be made partakers of him as we are of our ordinary food if we will live by him As there is a giving of him on Gods part for unto us a Son is given Esa. 9. 6. so there must be a receiving of him on our part for as many as received him to them gave he power to become the sons of God. Joh. 1. 12. And as we are called by God unto the communion of his Son Jesus Christ our Lord 1 Cor. 1. 9. so it we do hear his voice and not harden our hearts by unbelief we are indeed made partakers of Christ Heb. 3. 14. This is that great mistery for so the Apostle termeth it of our union with Christ whereby we are made members of his body of his flesh and of his bones Eph. 5. 30 32. and this is that eating of the flesh of the Son of man and drinking of his blood which our Saviour insisteth so much upon in Joh. 6. Where if any man shall demand that I may now come unto the second point of our inquiry How can this man give us his flesh to eat Joh. 6. 52. he must be ware that he come not pre-occupied with such dull conceits as they were possessed withal who moved that question there he must not think that we cannot truly feed on Christ unless we receive him within our jaws for that is as gross an imagination as that of Nicodemus who could not conceive how a man could be born again unless he should enter the second time into his Mothers Womb Joh. 3. 4. but must consider that the eating and drinking which our Saviour speaketh of must be answerable to the hungring and thirsting for the quenching whereof this heavenly Banquet is provided Mark well the words which he useth toward the beginning of his discourse concerning this argument I am the bread of life he that cometh to me shall never hunger and he that believeth in me shall never thirst But I said unto you that ye also have seen me and believe not Joh 6. 35 36. And compare them with those in the end It is the Spirit that quickeneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life But there are some of you that believe not Now observe that such as our hungring is such is our eating