Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	love_n	serve_v	unseemly_a	24	3	15.4192	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44026	Innocency, though under a cloud, cleared By P.H. a poor prisoner, when almost sunk under pretended friends censures in the day of his sufferings. And also, a discovery of the comforts that attends innocency in a prison. As also, twenty four usefull particulars left by him for his children and friends, and being left in a friends hand for his relations, I could not but make them publick; judging it will be no loss to the author, and great gain to the reader, and justly give offence to none.	Hobson, Paul.	1664 (1664)	Wing H2274A; ESTC R222586	80,187	179

continued sailes of Love Delight is Love in rest or acquiescing in the ●●ssession of it Delight is the Sabbath of Love Fear is Love in awe of the beloved Hope is Love in expectation Zeal is Love in fire or flame And so Zeal is most properly attributed to God This was a good Friends description of Love And now mind True Love never dies to what it truly loves for it never so loves but where it lives it lives in union and communion with the Good it loves Now that you may the better see the Nature and undeceivable Properties of true Love or Charity see 1 Cor. 13.4 to the 8th vers see the 4th vers Charity or Love suffers long that is it is not easily provoked or a better reading is It 's slow to anger so that a heart truly inriched with this Grace of Love is a mild and meek heart not full of fire and fury but if occasions be offered it is drawn as the God of Love is to afflict but not willingly 2. Not only slow to anger but kind the word may be read Bountiful that is the heart thus loving is not only bound up from fury of one hand but it 's on the other hand at that season full of Kindness or Bounty that is to say it 's not only backward to answer evil with anger but to conquer it with Kindness and readiness to do good against evil 3. It envies not that is to say it doth not only cease from acts of fury shewing it self passionate but at that time it doth not so much inwardly envy or wish hurt to any o● grude or repine or envy the good of others though it self may want that good in that sence it 's quietly contented with its own portion and God's dispose to enemies and friends 4. Love vaunteth not it self that is as you may see in the Margent of your Books it 's not inconsiderate but weigheth all things and is serious and considerate in doing and loving and saying it doth not do things rashly 5. It 's not puffed up that is it is not the property of a heart inriched with true Love to swell to be frothyly fil'd with the wind of it 's own conceits as bear gifts or imitating-grace upon every occasion of its own advance will be 6. In the 5th verse It doth not behave it self unseemly This may as an antient Father well observed be taken two wayes As First Love will not suffer a soul to do unseemly or uncomely things So Secondly It accounts no service unseemly wherein it is to serve the party beloved though it be below it self as to men therefore God imbrates an opportunity to love and serve his when in their blood and loathed by others ●e he then washes and binds them up So Christ washed his Disciples feet and counts ●t no way unseemly 7. Love seeks not her own a true Property of Love indeed for it 's the nature of true ●ove delightfully to seek the good of what or of that it loves The word imports as if it were dim-sighted as to self-interest or self-seeking and its great pursuit is delightfully to do good and seek the good of others as if that only practice were its proper posture O this is God-like and Christ-like all self-love and false-love is quite of another nature 8. It is not easily provoked Some read it is not easily imbittered or sharp that is to say it 's not full of biting and cutting words but manifesteth it self smoothly and sweetly though it meets with provocations 9. It thinks no evil that is it is not imagining or contriving evil against any nor easily drawn to think evil of others but as it lives in a harmless way it self so it is ready to judge others do so too not like the spirit of jealousie and the eye of gilt which is alwayes either imagining evil against others or judging others and yet for jealousie it will tell you love makes it do so but true Love is of another nature than either 10. From the 6th verse It rejoyces not is iniquity Some reade and its most properly to be read Rejoyces not in injustice but in the Truth as the words follow or with the Truth that is it cannot rejoyce in any unjust proceeding in afflicting any but its delight is to have the Truth heard and vindicated and Justice to be done justly and for none to suffer without just cause quite contrary to Hypocrites love which if it hath a prejudice against one or if one stands in its way of profit or honour how ready are they to asperse and cast dirt in their faces and if any other cast dirt upon them and bring unjust reproaches or suffering upon one that so stands in their way O how they rejoyce O sad property of professing Love in this day 11. In verse the 9th Love beareth all things Now if we will believe the best Grecians in the reading of these words it is not then so to be read but it covers all things that is if it meets with some evil usage or if it seeth a brother fall into some evil it is so far from being prone to blaze it and report it that its naturally prone to cover and with al lawful-wise wayes to hide it with one hand whilst it helps the fallen soul with the other quite contrary to the way of some in this day though they profess and that highly to Love yet so soon as they hear of an infirmity or that a brother or a sister is fallen they are presently on fire to devulge it even so hasty and greedy that they cannot spare time to search and see whether the report be true or no but as the Prophet saith Jer. 20.10 Report and we will report these Souls in this work do rather think to make themselves Saints than judg themselves to fin but alas though they profess Love they know it not in the day of God they will see themselves mistaken 12. It believes all things that is it is ready to believe all good and good of all though there be some evil in others or against it self yet Love is very dark-sighted as to aggravate it and is very hardly brought to believe it but is ready to think all is like it self 13. It hopes all things that is it is very hardly brought off from expecting of good where good should be or is professed to be and though some contrary evil ariseth yet a heart filled with Love is still hoping the best and making the best of it 14. It endures all things In this much is to be minded it endures any hardships to serve what or that it loves it will and doth indure very harsh and hard dealings from others for its loving one censures and another frowns and another throws dirt in its face as they did in the face of Christ for loving of poor souls And again it will endure much hardship and hard usage from that or them it loves before it will

the Body this is the highest of all four Yet this Mind so high so noble knowing all things yet cannot know it self If so there must needs be something above that 's more chief more noble to order and guide and that is God Object If any should object and say All things are caused by the Sun Answ That cannot be For Man is made of the four Elements each of which is directly contrary to each other as Fire to Water c. Now that four contraries should joyn all in one peaceably to make one shews something above them to command them Obj. And if any shall say that the Air which is between Fire and Water doth reconcile these in one Ans What power is it that doth cause them to be subject to the Air it self cannot do it for it 's inferiour to either therefore there must be a power above each to encline the Air to that work and them to that subjection which power must be God So that from all that hath been said Reason it self shews there is a God had we not the blessed Scriptures which blessed be God we have And so much for this Question Dear Brother for your soul-refreshing Letters I thank you The Lord encrease your Prison mercies and bear you up under all your tryals which I know are very great but God can and I hope doth make them very easie Now dear Brother if it might not be too much trouble to you I could heartily wish that you would either in your Book that you are writing or in some other Papers leave your thoughts to these few Questions following by which you will engage him that is yours in the best bonds of Love Quest 1. The first Question relates to the great difference between the Roman Catholicks and Us and that is to beg your chief grounds from Scripture to prove That after the Consecration by the Priest it remains still bread and is not become really but representatively the flesh and blood of Christ Quest 2. What is your chiefest and most satisfying ground to prove and that from the Old Testament That Christ the Messias is come in answer to the Jews profession Quest 3. Seeing that in the Scripture the Gospel is so diversly expressed as sometimes it is called Gods Gospel and Christs Gospel and the Apostles Gospel and sometimes the Word is called the Gospel and sometimes God's Power is so called So the Question is What is truly and really the Gospel Your brief and exact Answer to these will refresh the heart not only of me but of many more of your Friends Farewel My hearty endeared Friend I shall do what I can to give you a brief Answer to these Questions Though I have not much freedom to meddle with that yet I shall briefly set down my Grounds and Reasons from Scripture which hath fully satisfied me and I hope it may satisfie you and others Quest 1. In answer to the first Question as to the business of Transubstantiation 't is clear that after the Consecration by the Priest it 's still bread And you will see it if you mind what is the Ground of the Roman Catholicks judging it otherwise The mistake is from this word Mat. 26.26 c. This is my Body Now say they Christ said so and he cannot lie In answer to that we say so too But you must mind how that word this is is in Scripture taken it 's taken two wayes 1. It 's taken Really as in John 20.31 This Jesus is the Christ that is Christ is really Jesus 2. It is taken Representatively representing a thing and is not really the thing though the word this is be there used as in Rev. 1.20 The seven Stars are the Angels of the seven Churches and the seven Candlesticks are the seven Churches Now none will say because the Spirit cannot lie that the Churches be Candlesticks c. But see yet more clearly in 1 Cor. 10.4 And they did all drink of that Spiritual Rock and that or this Rock was Christ. Now none will be so foolish as to affirm that Christ was a Rock of Stone So here This is my Body that is it doth really represent my Body Now they have no way to answer but will object and say O but this is a Miracle that Christ then did work and still doth by turning the real bread into real flesh Answ God and Christ never did work a Miracle in all the Scripture that you or any can prove but in the working of the Miricle it was so wrought that it did convince the outward sences of all that saw it or believed it Did he turn Water into Blood The sence of Seeing was convinced by seeing the colour changed Did he turn Water into Wine The sence of Tasting was satisfied and convinced by the tast as you may there see And so never was any Miracle wrought but the outward sences were and must be satisfied and convinced Look over all the Scripture and it was and must be so but in this it is not for as before so after the Consecration the eye did see it Bread and doth so still and the Taste did taste it Bread and so it doth still They and all the wit of man cannot answer this Quest 2. In answer to the second Question how to prove Christ to be come in answer to the Jews Objection Much may be said both from Scripture and Reason too large for me to assert therefore I shall onely mention one ground from the 9th of Daniel beginning at the 24 ver to the end of the chap. It being that which I never could see either here or beyond Sea by any Jew answered There the Angel tels Daniel the set time of Christ's coming and dying and tells him It 's seventy weeks from the day that the Command went out to rebuild the Temple Now that day Daniel knew and from that very day to Christ or the Messias death as it is there expressed is to be seventy weeks seven weeks and sixty two weeks and the week in which he dyed sixty two and seven and one week make seventy weeks Now first enquire of the Jews If they do not own Daniel a true Prophet they will say yea they do Then enquire if that Prince or Messias spoken of in Dan. 9.25 26 27. be not the Messias they look for they must and will say it is Then enquire If they have in all their Records any other accompts of weeks than two that is a week of dayes and a week of years they must and will say they have not Then reason what King reigned and what time of his Reign it was when the Command came forth to rebuild the Temple which is openly by them and us known Now till Christ's Death from that time must be but seventy weeks and if they should say seventy weeks of dayes then Christ had come before the Temple had been built but it must be seventy weeks of years accounting seven years for a