Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	bread_n	cup_n	27,884	5	9.7956	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28553	A view of the threats and punishments recorded in the Scriptures, alphabetically composed with some briefe observations upon severall texts / by Zachary Bogan ...	Bogan, Zachary, 1625-1659.	1653 (1653)	Wing B3442; ESTC R19311	343,742	654

righteousnesse then after they have knowne it to turne from the holy commandement delivered unto them 2 Pet 2 21. Those who are Christ's enimies are thus threatn'd He that sitteth in the heavens shall laugh The Lord shall have them in derision Ps 2 4. Oh fearfull threat how sad is the conditon of those men at whose calamitie God rejoyceth or at whose wickednesse he laughes suffering them to run on in their sinnes because he seeth that their day of punishment is coming Ps 37 13. Give me any anger rather then a laughing anger whether of God or man See the threats Ps 59 8. Prov 1 26. Those to whom Christ is a scandal Whosoever shall fall on this stone shall be broken Mat. 21 44. In Luke you have the same words cap. 20. 18. The like threat you have in Isaiah cap. 8. 15. Many among them shall stumble and fall and be broken and be snared and be taken Blessed is he saith Christ himselfe whosoever shall not be offended in me Mat. 11 6. If a man shall be blessed only for not being offended at or not disliking him whom he is bound to like and whom it is for his owne good to like and whom he hath no cause to dislike how can his condition be better then cursed who notwithstanding all this is offended at him and disallow's him and rejects him as unsit to build upon Those who have no Vnion or Commumunion with Christ Verily verily I say unto you except ye eate the flesh of the Son of man and drink his bloud ye have no life in you Joh 5 3. Ye have according to Beza's translation and not ye shall have according to Erasmus and the Vulgar because saith Beza otherwise it may be thought that Christ did not give life to us but only keep it for us I apply not this to those who do not imitate Christ especially in his passion as Grotius does for as upon most other places he endevor'd to be as little mysticall and spirituall as he could be so I think upon this he was more Socinian then he should be for thus he speakes Hoc ergo est edere bibere Christi uti exemplo Christi perfestisimum est exemplum tum virtutum aliarum tum praecipuè dilectionis quam imitari Compendium est praeceptorum Nam sicut cibus potus in corpus admissi hominem nutri●nt ita bona exempla in animum admissa eum mirabiliter confirmant But whereas he sayes Christ was a most perfect example of love and makes imitation of him to be the highest thing intended in the Gospel for doubtlesse eating Christ's flesh and drinking his blood was expressed as the highest and most principle of christianity let me aske wherin this love which he ackowledges did appeare I believe I shall not be answer'd by those of his mind in his dying a Sacrifice for us for then certainely example and imitation cannot be the thing hee came for And yet that in this chiefly both his love the love of the Father did consist appears by the words of John Herein is love not that we loved him but that he loved us and sent his Son to be the propitiation for our sinnes 1 Ep 4 10. To conclude If eating Christs flesh and drinking Christs bloud be imitating his example how did our Fathers imitate him who were before him and yet did all eat the same spirituall meat and did all drinke the same spirituall drink for they drank of that spirituall rock that followed them and that rocke was Christ 1 Cor 10 3 4. Church not heard If he neglect to heare the Church let him be unto thee as a heathen man and a publican Saith our Saviour to his Disciples concerning one Christian offending another Mat 18. 17. Clothes of men and Women promiscuously worne The woman shall not weare that which pertaineth to a man neither shall a man put on a womans garment for all that do so are an abomination to the Lord thy God Deut. 22 5. Some do make this prohition to belong to the second Commandement and for these two reasons First because the word which we translate abomination is usually spoken of Idolatry but this is no reason for it is as usually spoken of other things both in the Proverbes and elsewhere Secondly Because Maimonides saith it was the custome of Idolatrous Jewes if they were men to stand with the ●mbrodered garments of women before the starre Venus and if they were women with mens armour before Mars another of the Planets in imitation of the Heathen That there was such a custome is very likely and there seemes to be somewhat spoken in ●avour of this report in Deuteronomy ch 17. because in the second verse both sexes are mention'd If there be found c. man or woman c. and in the verse immediately following there is mention made of worshiping the Sun or Moone or any of the host of heaven as if it had been said or any of the Planets such as Mars and Venus and the rest but however if they make the prohibition to relate to this custome onely because they thinke the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here that which pertaineth to a man to signifie nothing but armour I shall not take this for a reason neither for they cannot deny that this word hath of it selfe a more generall signification even as generall almost as when we say a man's or woman's things as may appear by twenty places which being so methinkes it is farre better to make the more speciall word used for the woman viz. garments to expound this rather then this which is a more generall word to exclude that at least let it be that which containes armour and clothes too viz. the Habit of a man Communicating or partaking of Christs body in the Sacrament unworthily It is threatned with being held guilty of the body and blood of Christ as if he who does not care to remember him in the best manner he can now he is dead if he had lived when he did would have been little troubled to have seen him put to death Whosoever shall eat this bread and drinke this cup of the Lord unworthily shall be guilty or shall be held guilty for he is guilty already of himselfe of the body and blood of the Lord 1 Cor. 11 27. It hath been punished with sicknesse and death For this cause many are weake and sickly among you and many sleep 1 Cor. 11 30. Chrysostome speakes of some possessed with the divell after it and Cyprian hath recorded divers examples of men thus punished one way or another for the most part they were sure to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some judgement or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be judged or punished and it was well for the Saints they were for it may be otherwise they might have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite and cleane condemned or damned as the men

prosperity we are apt to say we will not heare The threat presently followes vers 22. The wind shall eate a up all thy pastours thy lovers shall goe into captivitie c. So likewise vers 23. it is said O inhabitant of Lebanon that makest thy nest in the cedars thinking thy selfe as secure as the eagle in his nest Jer. 49. 16. But it is presently added in the same verse How gratious shalt thou be now when pangs come upon thee Or if you will How shalt thou be gracious and obtaine favour and mercy when adversity cometh having beene thus lifted up with prosperitie See the like complaint Hos 10. 1. where Israel is compared to a vine that bringeth forth fruit only for it selfe perhaps only leaves for it 's own covert not for the use of the owner 3 Most severe punishments without mercy According to their pasture so were they filled and their heart was exalted therefore have they forgotten mee Therefore will I be unto them as a Lyon as a Leopard by the way will will I observe them I will meet them as a beare robbed of her whelps and will rent the cawle of their heart and there will I devoure them like a lyon the wild beast shall teare them It is spoken of the Israelites Hos 13. 6 7 8. As a Lyon Seeing they have beene like idle beasts to mee onely growing fatt with my blessings as beasts doe with pasture till they kick against their master I will be like a cruell beast to them even like a Lyon and punish them without mercy as a ravenous beast will I observe them and chuse out the fattest of them for my prey I will destroy the fat and the strong Ezek. 34. 16. Full and high fed horses and such as have layen long idle breake and grow unruly but they are sure to be hampered for it And there will I devoure them There that is saith one in the heart as if the threat were thus As the Lyon when he kils a beast falls upon the HEART chiefly and the blood and the fat that is about it and leaves the rest of the body to be devoured by other beasts So I will first punish the Israelites in their hearts with sorowes and feares and afterward deliver them to the Assyrians to punish them in their bodies with oppression and violence In the places hitherto cited you have had God's punishments for abused prosperity upon the Israelites his owne people for Judgement usually beginneth at the house of God Now I shall shew you how he threatened and punished the heathen as 1 The Moabites who for trusting in their treasures Jer 48 7 their Idols v. 13 for their ease* obstinacy in their wickednesse in Keeping their Sent like wine setled upon the lees because they had no Changes and because no enemy molested them vers 11 in the 12 vers are thus threatned I will send unto him wanderers that shall cause him to wander and shall empty his vessels break their bottels 2 Chaldea who for being overjoy●d with successe upon her enemies growing fatt with the spoyle of Gods people Jer 50 11 is threatned to be dealt with her selfe as she had dealt with others Chaldea shall be a spoyle all that spoyle her shal be satisfied vers 10. 3 Sodome the maine occasion if not the cause of whose fearefull punishments was her idle security and her proud confidence for her fulnes of bread Ezek. 16 49 50. Idlenes as well as ful feeding will breed dsieases in mens bodyes draw down judgement upon their persons Security confidence if they be not the causes why men suffer punishments are the occasions why they doe not escape them for like hypnotick potions they bring men asleep with the doores open upon them so t●at misery and all sorts of misery may come upon them and take them napping in one day as it is said of Babylon Whose threat because it is so pat to my purpose I will produce How much shee hath glorified her selfe and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a Queene and am no widow and shall see no sorrow therefore shall her plagues come in one day death and mourning and famine for she shall be utterly burnt with fire Rev 18. 7 8. Worldly men as they abuse prosperity so they are abused by it and deceived viz by becomming so proud as to think they can never be removed But see how Edom is threatned for his pride thus occasioned Jer 49. 16. Thy terriblenesse hath deceived thee and the pride of thine heart c. Be more afraid in and of prosperity then adversity They who are too much taken with it will be quickly taken by it and ensnared For it is no better to worldly men then a baited snare Proud men Have cause to feare 1 God's slighting and neglecting of them for however some translate yet the place is most easily thus interpreted the context seemes to require it Though the Lord be high yet hath he respect to the lowly but the proud he knoweth a farre off Psal 138. 6. He knoweth them well enough and that they shall know one day but he doth not acknowledge nor respect them Thinke it not strange The higher men are the further from heaven See more in sect 4. 2 God's anger and resolution to punish them for it is said even of Hezekiah though he were onely too glad or as we say proud of a mercy the recovery of his health His heart was lifted up therefore there was wrath upon him and upon Judah and Jerusalem 2 Chr 32. 25. This wrath was executed after his death and it had beene executed before had he not humbled himselfe for having exalted himself Hezekiah humbled himselfe for the pride of his heart c. So the wrath of the Lord came not upon them in the daies of Hezekiah verse 26. 3 God's hatred Both when it is expressed in behaviour These six things doth the Lord hate yea seven are an abomination to him A proud look c. Prov 6. 17. And when it is only in the heart as there are too many proud hearts with dejected looks Every one that is proud in heart is an abomination to the Lord c 16. 5. And no wonder for God knoweth whereof he is made and that he is but dust Ps 103 14. How doe our stomacks rise when we see a man proud whom we know to come of a very meane descent 4 God's setting himselfe against them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He resisteth the proud and giveth grace to the humble I believe this was an ordinary saying in the times of the Apostles like a proverb Both Peter and James have it in their Epistles 1 Pet. 5. 5. James 4. 6. It was one of Solomon's proverbs long before Surely he scorneth the scorners but giveth grace to the lowly Prov. 3. 34. It is a fearfull thing