Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	call_v	cup_n	7,350	5	10.0317	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00785	Meditations for the passion weeke following the order of the time and story. / By N. Taylour..	Taylour, N. (Nathanael).	1627 (1627)	STC 23857.5; ESTC S95495	34,588	201

doing the will of his father and fulfilling the Law for us that wee might bee free from the burthen of Ceremonies the second both to shew his affection to mankind in generall in that he desired so much to come once to the eating of his last Supper that hee might make an end by it of the bondage of Rites and bring in Evangelicall freedome as also his love to his Disciples in speciall for whose cause hee desired the Passeover so earnestly that hee might have them at his owne table before hee left them and let them see how lovingly hee parted from them for this cause it is noted that our Saviour had other meate besides the Paschall Lambe that hee might receive his Disciples the more liberally for hee had a dish of meate with a sweete sawce to it which he dipped a sopp in and gave it to Iudas and that this could not be the Paschall Lambe it is evident because that had a sawce indeede but it was made of bitter herbes not fit to dip bread in signifying the bitter affliction which their forefathers were delivered from in Aegypt Presently after the eating of the Passeover followes the washing of the Disciples feete which though it might be referred to custome in those hot countries as Abraham washed the Angells feete and the widowes in Timothy must be such as had washed the Saints feete yet it may have also a Spiritual signification namely to shew how cleane they are to bee that come to the Supper of the Lord also that Christ must wash us himselfe or else all our washing is nothing worth because of which signification this washing was put off till after the Passeover and before the Lords Supper otherwise by the custome and fashion of the countrie it should have beene before them both as may appeare out of Genesis Gen. 18.4 After the washing ended Christ sits downe againe and having expounded what hee meant by his last action namely to teach his Disciples humility and mutuall love having also given a touch at the Traitor Iudas whose feete among the rest hee had washed but his heart hee could not he proceedes to institute the Sacrament of his Supper The intent of this Sacrament hee himselfe in part expresses namely that by breaking of bread there should bee a remembrance of the breaking of his body and by powring of wine the shedding of his blood continued untill his second cōming A remembrance only I say for so saith Christ himselfe Do this in remembrance of mee Therefore they alter the nature of the Sacrament that will have it not a memoriall but a corporall exhibition of the body of Christ according to the literall sence of the words This is my body To answer whome wee may heere note that Christ distributed this Bread which he calls his body and this Cup which hee termes his blood with his owne hands before ever hee had a Spirituall Body so that his Disciples could not receive his body after such manner as the Papists would have it received because it was yet a naturall one and not after that manner communicable unlesse wee will say that the Apostles received the Sacrament after another manner then wee do and they indeede could not receive Christs Spirituall Body which yet was not but wee do After this Sacrament ended while the Table is not yet taken away nor any one risen our Saviour beginnes to bee troubled and to expresse more plainly the treason that Iudas had conceived against him Yet this complaint it is a wonder to see how sweetly hee carries for though hee knew the Traitor and had most just reason to have disclosed him with utmost detestation yet hee never detects him to any but his beloved disciple Iohn and that upon inquiry For whereas it is read how Iudas asked with the rest of the Disciples like an impudent wretch is it I Master and Christ answered him Thou hast said it it is noted that hee spake these words so softly and secretly in his eare that the Traitor only heard them And when as Saint Iohn Christs beloved Disciple at Peters request asked him who hee meant it is observed also that hee received the signe in private Hee it is to whome I shall give a sop for if these things had beene done openly the Disciples could not afterward have beene ignorant of Christs words which hee spake to Iudas That thou doest doe it quickly which neverthelesse it is manifest they were for they thought Christ had sent him to buy something And therefore whereas it is supposed also by some that the Traitor was then opened when it is said Hee that dippeth his hand with me in the dish shall betray mee it cannot be true for besides the former reason it is but the same phrase which David used in the like case Hee that ate bread with mee hath lift up his heele against mee And certainly this was a miraculous or to speake more properly a divine moderation in our Saviour that hee never once detected his principall enemie or broke into passion against him though he knew him but on the contrary hee reached him a sopp to winne him from his bloody and violent purpose if so hee would or could have beene changed for that action of reaching the soppe was an action of love as Carving is among us and so understood by all the Disciples except Saint Iohn to whome it was a private signe so that if Iudas could have taken it so he had then beene recalled and in that he did not he was left more inexcusable That hee tooke it not so the sequell shewes and the effect which his inward thoughts presently breake into for our Saviours soppe wrought upon Iudas as good Physick doth upon corrupt bodies which makes them worse affected the disease more deadly So was it with this Murderer for no sooner hath he taken the sop but hee goes forth to accomplish his cursed malice But cursed bee his malice for it was cruell and therefore into his secret let not our Soules enter Better it is to admire Christs divine moderation and imitate it then excuse Iudas his fact or lessen the greatest sinne that the nature of man is capable of better it is to stay with Christ in the chamber then follow Iudas to the High Priests better in a word to suffer with Christ then betray him with Iudas and if any man beleeve not this let him but looke to the end that Iudas makes the next morning and no longer to it If I should make use of every thing that was done after this the meditation of this day would not be this dayes only meditation but must needes extend to the next which hath matter neverthelesse enough in it selfe not only for it selfe but also for a mans whole life I will therefore runne over things with what brevity I am able The next thing therefore Luk. 22.24 is the Disciples striving for superiority an untimely ambition after that ver 27. Christs

MEDITATIONS for the Passion Weeke Following the order of the Time and Story By N. TAYLOVR 1. Pet. 2.21 Christ also suffered for us leaving us an example that yee should follow his steps Who his owne selfe bare our sinnes in his owne body on the Tree that Wee beeing dead to sinnes should live unto righteousnes by whose stripes ye were healed Printed by the Printers to the Vniversity of CAMBRIDGE MDCXXVII To the Right Worsh Mr. Doctr. MAW Master of Trinitie Colledge in Cambridge Right worthy and Worshipfull I Have no better way to shew my thankefull remembrance of your love and care over me then by sending you my thoughts that is a fewe of my better Meditations written for mine owne use and perhaps not worthy your acceptance yet such as they are I hope they will finde the same favour with you that my selfe have done which though it bee too much for me to expect yet I can hope for no lesse in regard of the gentlenesse of your nature and forwardnes to respect me before I had time to deserve of you The thing I aimed at in them was to make the Storie they belong to as orderly as it is perfect so that if they have no other use they may stand in stead of an harmony to right any doubt about our Saviours sufferings As for Devotion which I desired to stirre up in my selfe and others by them it could not bee bestowed upon a better subject howbeit if having the best I have fail'd or my affections want heate of zeale I hope nevertheles that my sparke may kindle a greater fire where it findes sewell by the light of which many may both see and bee warmed And now I have brought my worke to the fire you may doe to it as you please for I put it into your hands desiring pardon for my boldnes and so ending with my daily prayers for your daily encrease in all things that may make you an happie Governour of the Society you are in or may rise to Your Worships in all dutie NATH TAYLOVR ¶ Meditations for SUNDAY Beeing the first day in the weeke by the Iewes account EVerie Day hath his Night every Summer his Winter every Spring his Fall and every Life his Death And as some Nights are darker then other some Autumnes more unseasonable some Winters more sharpe so are some Death 's more yea much more cruell then other be Some men fall like fruite other are cut downe like trees some are pluckt up in the flower other by the roote that is some men die onely Suet. Aug. Non aliter quàm simplics morte puntit other with torment which is two or more deaths in one Yet one thing neverthelesse this diversitie findes to agree in That all men die with paine for two such friends as the soule and bodie are cannot be parted without grieving or to speake more to the quicke Two which Nature nay GOD himselfe once joyned together to make but one Person cannot be severed again without cutting neither is it an ordinary paine that divides these two but such an one as can but once be suffered and hath a name by it selfe as it hath also a nature different from other paines for we call it The Pang of Death which paine though we cannot learne what bounds it hath because it is a pain that comes not to his height till wee be past telling where it holds us yet can wee easily discerne that it is not alike in every man for the strugling in some and the quietnes in other shew either the paine to be more or the patience lesse and yet a strong patience will often out-beare a grievous extreamitie with little appearance of griefe so that this Fit hath many mervailes in it if any one could come againe like Lazarus to tel us them But among all Deaths whatsoever they bee never was any so strange as our Saviours was for in it both paine and patience met in their extremities so that paine did her worst to overcome patience and patience her best to overcome paine and yet neither paine had the upper hand though it killed nor patience lost though Christ died because he that suffered suffered but at his owne will and his suffering besides was the paine of Paine yea the death of Death it selfe yet howsoever it prevailed not so great nevertheles was this Passion so grievous as it hath nor can have none to sample it for Christs paine was such as never Creature felt neither can doe and on the other side his patience so great as for all the sorrow hee suffered on the Crosse he is not read to have uttered a groane there So that it may be easily discerned that Patience had the victorie because paine could neither make her leave the field till shee list nor bring her to any conditions but her own which were most honourable This is but one occurrence but the Death I have named containes further a Story that may take up Reader thy whole intention for in it thou shalt see wonder at it a Crosse set up to crucifie GOD on Life condemned to die Righteousnesse to suffer and which is more all this effected yet nothing done to advance the contrarie partie for through Christs Bodie Death slew it selfe and Sinne and Satan tooke their deadly wounds See againe and againe wonder at it Patience exalted upō her Throne the Crosse and crowned with Thorne whereof every point is deadly yet still unmooved and like her Selfe And as thou readst these things written with blood in stead of inke upon the wide-open Booke of the Crosse if thou apply them to thy selfe and weigh them in thy heart as Marie did they were for thee all suffered and Christs victorie is become thy hope of glory his Crosse is thy Crowne his suffering thy salvation his death thy life Here is now a Booke written in red letters laid open for thee to reade on I meane the Crosse and every word in it must be read two wayes as having a double and contrary signification When thou beginnest to reade everie thing signifies as thou seest it written but when thou commest to construe them they meane quite otherwise For at first thou shalt see scorn shame suffering death and all these laid upon Innocencie for thy Sin but this when thou hast acknowledged thou must reade every word contrarie over againe so that then shame is glorie suffering is victorie death is life both to him that bore them and to thee that beleevest And now thou hast the secret of this strange Character ply thy book hard and take out of it as much as thou canst for thy learning especially this weeke thou must do it because this is the verie time in which these things were first written not with inke as I said but with his blood that died for thee Reade then and learne and meditate and apply which all thou maist do though thou bee no scholler for he that never saw booke before may knowe