Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	flesh_n	meat_n	9,640	5	9.2298	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88833	Gleanings and expositions of some, and but some of the more difficult places of scriptures: perhaps, but the first-fruits unto a more plentifull harvest / by John Lavvson.	Lawson, John, fl. 1644-1646.	1646 (1646)	Wing L716; Thomason E345_5; ESTC R200984	58,069	82

For greater love then this cannot be exhibited much lesse expected Only true it is that God by his Spirit must and is alwayes present with this word but I do not say that he is alwayes entertained the more sinne is there to resisters John 6.53 Except ye eat the flesh of the Sonne of man and drink his bloud ye have no life in you By flesh and bloud may be signified Ordinances by eating and drinking practice of those Ordinances For as eating and drinking uniteth the food with the feeder so doth practice unite the practised and the practiser Hence we hear of eating the Roll and eating the Book the goodnesse of meat is known and participated by eating So if any man will do my Fathers will be shall know whether my Doctrine be of God or no. Then are yee partakers of Christ if yee keep fast the hope of confidence unto the end Heb. 3.14 So that doing and suffering doth as it were digest Christ and turn him into nutriment unto us Every man will confesse that we feed on Christ by faith And if faith be faithfull dealing why may we not be said to feed to eate drink digest partake of Christ by dealing faithfully in his Ordinances and with his truth While we think or hear or speak of Christ we do but receive Christ into the mouth but do not let him down It s not enough to take physick into our mouth but there must be a swallowing of it down and a faithfull retention of it though it make the receiver sick again or else it will not availe And this reception of Christ down into the stomack as it were is done by practice of Christianity that is by doing and suffering whatsoever he hath commanded us To this is like that of the Apostle Iames 1.25 He that is an bearer only and not a doer of the word is like one that looketh his naturall face in a glasse and forgetteth straight way what fashion be was of Iohn 11.9 Are there not twelve houres in the day if a man walk in them he stumbleth not In the dark night a man may stumble in his own yard especially if there be many blocks stocks as in a Carpenters yard or such like where there lie scattered blocks here and there But in the day time though he walk amonst all those or many other blocks he stumbleth not because be seeth those blocks before him and therefore can take heed and avoid them But what is this to Christs going into Iudea again where they sought lately to stone him the question there to be answerred Yes thus As a man may go in the same yard amongst the same blocks at severall times and yet not stumble in like manner so may a persecuted Christ or Christian go into the same place amongst the same people and yet not with like danger because there is a difference in the time difference of time brings difference of influence and difference of providence from God whereby it is true that Those enemies which one day rage against Christ and Christians may another day be as still as a stone while Christ or Christians passe or converse amongst them without interruption else how could Christians which have their dwellings among their enemies subsist Iohn 11.50 It is expedient for one man to dye c. This spake he c. The High Priest spake this and in so speaking is said to prophecy but he did not prophecy purposely or wittingly that Christ should die for the people that is for the eternall salvation of the people for then he should teach and beleeve Christ to be the appointed Messiah for the salvation of mankind But the meaning is that his words abstracted from his intent were in their own nature a prophecy in which words God indeed might have an hand to verifie them as if they had by him been purposely prophecied And to speak as the thing is I take it that the word prophecie is imputed to him ironically It is not too much learning which maketh some men deny any ironies to be in Scripture Some ironies are of that gravity that it is not unsutable to the holinesse of God himself to use them John 14.12 He that beleeveth in me the same works which I do he shall do also and greater then these shall he do also Of the sence of this place I am not so cleerly setled I propound it question wife to be considered of under correction of better judgement 1. Whether Paul and some others did not show I say show lesse agony in their sufferings then Christ in his 2. And if so then whether that may not be the meaning of this place Caution And if any Saint or sufferer for Christ should undergo death for Christ with lesse agony or with more alacrity then appeared in Christ it doth but argue that they are more assisted now when Christ is ascended which is the reason there rendred of those greater works For I go to the Father to teach that Christ can ordinarily bestead his servants more better after his resurrection and ascension then before This is no praise nor pride to the assisted for what doth he performe or suffer but whereunto he is assisted and if he be assisted why should he boast As if he were not assisted And that Christ could and did convey the spirit upon them in a greater measure after his ascension then before is plaine where it is said that the spirit was not yet given unto any of them because Jesus was not yet glorified Perhaps the reason may be because the spirits of men were more capable and receptions after the ascension of Christ then before The very doctrine of the death resurrection and ascension of Christ hath that faculty in it to dilate and unlarge the minds of men The use of the point of this place is I take it to check such as will say Am I like to do and suffer as Christ did and are you like to do at as Christ did and suffered Yea why not within the compasse of that God calleth me to seeing I do it not by my own power but by Christ and by the spirit of God and by God himself who assisteth me Of my self I can do nothing not live move or have a being nor think a good thought But I am able to do all things through Christ which assisteth me John 20.19 Christ came the doores being shut that is say I before the doores were opened A periphrasis of his priority in coming He were before them into Galilee therfore before them into the house and if the doors were 〈◊〉 when the foremost came the doors probably were not that after the first was entred And the reason why the holy Ghost doth not say Christ came first but came when the doors were shut is to teach us that the doors ought not to be shut where women with men are met about religious exercises And to teach us that religious exercises should be within

shortly future and consequently of his God-head Ma●th 26.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It had been good for him i● he had not beene borne that man or if he had never become that man A softer speech then to say it had been good for that man if he had never been borne like that of Peter upon the same Judas where it is said He is gone to his proper place Acts 1.25 to teach us modest censure of immoderate sinners Matth. 26.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saist thou it Interrogative not affirmative else Christ had discovered Judas to become the betrayer which Christ modestly forbare save that he revealed him unto John upon request in his eare periphrastically by the Son lest Christ should be thought ignorant of the betrayer It is an easie thing I do not say a good thing for a Printer to omit an interrogative point Matth. 27.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangulo but compared with Acts 1.18 may it not come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figo α non tollendo augmentum interponendo γ. that is unfastened himself as Acts 1.18 he ran headlong burst in the midst Matth. 27.11 Of Christ unto Pilate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saist thou it witnesse the same answer of the same Christ to the same Pilate upon the same question in another Evangelist interrogatively Saist thou this of thy self or did others tell it thee of me viz. that I am a King John 18.34 It seemeth rationall to forbeare the direct information of his regality before Caesars Deputy Because that was the capitall snare which the Jewes laid for his life Matth. 27.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two lyers in wait ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two theeves Why might they not be lyers in wait for bloud rather then for theft 1. Because Barrabas a murtherer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 18.40 2. The penitent confesseth himself righteously crucified when by the law of Moses to the Jewes he might have pleaded four-fold restitution for the safety of his life MARK Marke 14.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymning or praising For we finde the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be put transitively with an accusative after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will praise thee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing praise unto thee which same in Psal 22.23 whence it is fetched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will praise thee not I will sing to thee though singing in those dayes an ordinance more frequent then in these Therefore let singing make what shift it can for it self it cannot be proved out of this text Mark 16.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go preach the Gospel to the whole Creation Creation being understood metonymically for the people in the whole Creation It seemeth more rationall then that the Gospel should be preached to every creature and taketh away all occasion of that ridiculous preaching which hence that Popish Saint Francis is said to preach to the brute creatures or which any other profanely might object LUKE Luke 21.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not I am Christ A speech which God justly appropriateth unto himself because he hath his being of himself I am hath sent me unto you Exod. 3.14 yet proudly arrogated of poor wicked men as Isa 47.8 Babylon saith in her heart I am and again thou hast said in thine heart I am and there is name else beside me But of this more and more fitly in exposition It s the ordinary proud word of arrogant men in Scripture to say I am as if they should say I am the singular one It is I with emphasis and no other then I. Luke 24.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he sate with them not as he sate at me●t with them nor at table as in another reddition So that it was not common meat but the Supper of the Lord. Breaking of bread synechdochically put for the whole Supper The wine for brevity not mentioned is to be presumed because he promised to drink it new with them in his Fathers Kingdome which Kingdome was this Church of him raised from the dead And if he had not used the wine at this time as he promised and practised before his death how came the Disciples to know him by the breaking of bread For thus they argued That was our Master which brake bread and dranke wine in prediction of his death the night before his suffering promised to do the like after his resurrection in memoriall of his death This man doth break bread and drink wine in that signification Ergo it is our Master and not a Ghost in his likenesse The Papists prove themselves no Church by erring against the wine in this place And if they know not the meaning of that Scripture where Christ promiseth to drink the wine new with his Disciples in his Fathers Kingdome who will trust them to be a●●errable in all other Scriptures But the Papists argue from this text that the cup is not necessary with the bread in the Supper of the Lord. Ergo one child in comparison may finde out that which their whole Catholike Church for the plainnesse doth not see and if their Church cannot erre then are they no Church for in this easie thing they erre how much more in other places of more difficulty The words at meat in our English are put in to obscure the gesture sitting which Christ and his Disciples did then and there use at the breaking of bread aswell as before his death a thing not espied of our ungreeked people by reason of the words at meat which maketh them think it to be common meat not the Supper of the Lord to this day but now they are warned as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no necessity to understand it of sitting to common meat What is that doctrine which teacheth Learning to be accursed from a spirituall use I say what is it but a lye of unlearned ones envying learning in those which have it because it obscures the glory of them which want it Luke 24.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He became disappearing that is he appeared not until that day sevennight on which day seven-night he appeared again Luke 24.36 John 20.26 to discountenance the seventh day and all the other six for having any more Sabbatisme in them A word provided of God to stop the mouths of those who would have the seventh day still to be the day of Sabbath especially if it be conferred with that 20. of John 26. and John 21.14 of which more in the next Scripture Luke 24.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at that speciall houre not the same houre that speciall houre or time is a periphrasis of the first day of the week For to what end should men and women dwellers in Galilee where Emmaüs was returne to Jerusalem at that time of the night whence