Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	jesus_n	12,126	5	6.1739	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95370	A sermon preached before Sir P.W. Anno 1681. With additions: to which are annexed three digressional exercitations; I. Concerning the true time of our Saviour's Passover. II. Concerning the prohibition of the Hebrew canon to the ancient Jews. III. Concerning the Jewish Tetragrammaton, and the Pythagorick Tetractys. / By John Turner, late fellow of Christ's College in Cambridge.	Turner, John, b. 1649 or 50.	1684 (1684)	Wing T3318AB; ESTC R185793	233,498	453

behave our selves humbly in the presence of the true and onely God to acknowledge our offences and repent us of our sins and give thanks to God for his mercy to pray that the Body and Bloud of our Lord Jesus Christ may preserve our Body and Soul to everlasting life and to take that holy Sacrament to our unspeakable and eternal comfort meekly kneeling upon our knees But it would be infinite to say all that might be said upon so copious a subject in which I have all the way so plainly concurring with me the voice of reason of experience and of the wisest and best men of these and all times ever since the Reformation therefore I shall summ up all as I began with the words of the Apostle Let all things be done decently and in order THE END AN EXERCITATION CONCERNING The true Time of Our Saviour's Passover BEING PART of a DIGRESSION In the Additions to the SERMON Before Sir P. W. By John Turner late Fellow of Christ's College in Cambridge Stulta est clementia cùm tot ubique Vatibus occurras perituroe parcere Chartoe LONDON Printed for Walter Kettilby at the Bishop's Head in St. Paul's Church-Yard 1684. Reverendo admodum Patri ET Antiqui Generis Morisque Viro HENDERICO Antistiti Meritissimo LONDINATVM c. JOANNES TVRNER ex voto ACcipias placido Praeful Clarissime vultu Quae tibi Grantigenoe fubvehit unde Cami. Namque Camus quondam sacros mihi praebuit haustus Fovit in blando Granta benigna sinu Ille quidem large Fluvius non labitur amne Nec vehit auriferas Gangis ad instar aquas Sed Camus Angliacis dat nomina docta Canonis Dat decus titulis surgit ubique novis Coulius hîc quondam est viridanti auditus in herba Tinnula Threiciis plectra ciere modis Hîc cecinit cassos Vates neglectus amores Subque tuo gemuit Cypria Diva jugo Traditur hîc vivos rosisse Barovius ungues Cui nihil arcani non patuisse ferunt Ille omnes linguas Musas calluit omnes Ah! nimium vitae prodigus ille suae Quid referam Heroas longo quos ordine monstrat Quae micat hâc Coeli fulgida luce dies Vix habet aequales Oxonia Mater alumnos Nec beat Isiacas laus magis alta domos Unum te nobis superi si fortè dedissent Vix superis dandum quod superesset erat Tu columen rerum tu lux tu sacra salutis Anchora Arctoi tu Cynosura poli Tu benè pacatis firmas altaria bellis Atque togae posito corripis arma sago Te Bellona suum te Pax agnoscit alumnum Condecorántque tuas LAURUS OLIVA Comas Martis habes animos linguam ingeniúmque Minervae Et tumet ancipiti mens cumulata Deo Non proavos jactas nec avita in stirpe superbis Nec genus in laudes cogitur ire tuas Sed facis egelidas in te revirescere manes Plusque refers genti quàm dedit illa tibi O quam te memorem COMPTONI nobilis Heros Lumen idem Patriae deliciaeque tuae O mihi si centum linguae centum ora fuissent Doctáque centenâ chorda sonare manu Omnis lingua tuos os omne sonaret honores Tactáque centeno pectine sacra chelys Quàm pulchrè excelsi cavit Moderator Olympi Ut benè res Patriae Relligionis eant Cùm Lambetha Parens GVLIELMO Principe gestit Et magnum HENRICI Numen in Vrbe viget Scilicet à tantis Ecclesia fulta columnis Non timet à rabido Schismate posse quati Sed secura sui longum jam pergit in aevum Pergat io auspiciis usque beata novis Tu quoque Patricio Pastor praefulgidus ortu Perge tuo populos pascere more tuos Perge salutiferam dextrâ numerare senectam Nestroris Pylios canus adire dies Quo tu plura animi possis monumenta verendi Spargere exemplis auctior esse bonis Hei mihi qui referens tanto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patri Non possim ex inopi promere digna penu Digna tuis meritis nostrâ digna parente Quae me Castaliis edidit alma jugis Tu tamen accipies animum pro thure colentis Digna relaturus si potuisset erat Accipies placido Praesul Clarissime vultu Quae tibi Grantigenoe subvehit unde Cami. J. T. THE CONTENTS THE Time of our Saviour's Passover assigned viz. upon the Evening of the Fourteenth of Nisan Page 98. Four places of Scripture produced to justifie this opinion p. 99 100. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and the errour of Bochartus noted p. 101 102. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Easter Sunday and why p. 102 103. Tessarescaidecatitae who p. 102. A fifth place of Scripture produced to confirm this notion concerning the true time of our Saviour's last Supper which yet does not prove so certainly as the other four p. 103. Vpon what account it was necessary that our blessed Lord should suffer at that very time when the Passover was to be killed among the Jews p. 103 104. Three places of Scripture alledged in favour of a contrary opinion that our Saviour's last Supper was celebrated upon the true time of the Jewish Passover and not the night before it as I have affirmed p. 104 105. A general answer to all these three places p. 105. A more particular answer ibid. Objection How comes it to pass that the Parasceue or preparation to the Passover is in the three places last mentioned called the first day of unleavened Bread and the day of unleavened Bread p. 106. Two Answers to the Objection the first not much relied upon but the second confirmed by an observation of Capellus and Grotius and by comparing of two testimonies alledged from Josephus p. 106 107. To the five places that have been mentioned above and which are all of them produced by Bochartus with a design to answer and elude their force there is a sixth added to strengthen my opinion p. 108. Bochartus his evasion of the first of those five places considered and refuted p. 108 109. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Dr. Lightfoot's evasion of this place though in it self false yet much more plausible than that of Bochartus p. 109. Grotius concurrs in opinion with me that this first place is to be interpreted of the last Supper in opposition to Dr. Lightfoot ibid. The word Passover in the second place cannot be understood of the Chagigah as Bochartus would have it proved at large p. 109 110 111. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the preparation of the Passover in the third place cannot be understood of the Passover it self but onely of the day before it proved p. 111 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the second Sabbath after the first what p. 112. Reasons given to strengthen my opinion from the nature of the Sacrifice of Christ compared with those types by which it was shadowed out under the Law p. 113 114.

at all though I speak with the tongue of men and Angels saith he and have not charity I am become as sounding brass or a tinckling Cymbal and though I have the gift of prophecie and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have not charity I am nothing nay though I bestow all my goods to feed the poor and though I give my body to be burned and have not charity it profiteth me nothing And if to the Testimony of St. Paul you will add the greater Authority of our Saviour himself he makes reciprocal Charity and Love to be the distinguishing mark and character of his Disciples By this shall all men know that ye are my disciples if ye love one another If therefore this Charity which is so essential to a Disciple of Christ that he cannot be so without it if the Vnion of the spirit in the bond of peace can be preserved under differing denominations of different Sects and Parties notwithstanding the different external forms and circumstances of Divine Worship if all or any of those pious and learned Exhortations which have been made to persuade you to this Christian temper can have that good effect which is intended by them notwithstanding the various forms of Church Government and the diversity of all other outward appendages and ceremonies of publick Worship if we can fear God and honour the King and love one another as well and as heartily in the midst of these differences as if there were no such things to be found among us then by my consent let all the Ecclesiastical Enclosures be laid open and let every man worship God so he do but worship him in spirit and in truth and believe aright as to the fundamental Articles of the Christian Faith according to his own particular humour and fancie because by gratifying such an harmless though unaccountable humour there can no inconvenience follow but by disturbing and crossing it there may and therefore the ends of Religion will be better served by a diversity in Worship than by an uniformity of it But now on the contrary if it should prove true as it will most certainly if either Experience or Reason can be heard amongst us that the onely way to Unity and Peace is by an Uniformity of Discipline and Obedience as to the external circumstances of Divine Worship then this great end being so necessary as it is for the procuring us all that Happiness which either this World or the next can afford us will justifie all the necessary means that can be used in order to the obtaining it Wherefore Uniformity being necessary as a means to Peace and yet being impracticable unless the Church be supposed to be invested with a Power of prescribing the external modes and circumstances of Obedience it follows plainly that the Church is actually invested with such a Power and that all its members are bound to obey its Prescriptions For the Topick of Experience it is not without some unwillingness that I mention it much less do I think it proper at this time and place to lay open the wounds of our late unhappy times or present you with a mournfull Scene of those Miseries and Distractions which neither can nor ought to be remembred without Amazement and Horrour But if you will every one of you retire into your own thoughts and ask your selves the question What it was that brought those dreadfull Calamities upon us that involved three flourishing and powerfull Kingdoms in Bloud and Slaughter and Confusion that made the Gods to dye like men and fall like one of the Princes while Slaves were set over us to be our Masters and Frogs were heard croaking in the Chambers of our Kings then you your selves will answer for me It was the tender Conscience dissolved into rebellious Pretences that carryed Order and Government before it and overflow'd all things with a resistless Stream it was a Cry against Discipline and Ceremonies and humane Institutions it was a Clamor for Liberty against Will-worship and the Ordinances of men it was a Spirit of Sedition a Thirst after Innovation an insatiable Humour of being dissatisfied with all the wholesome Establishments of Unity and Peace it was an Itch of new-modelling both Church and State it was a Pharisaical Pretence to farther Improvements of Purity and Holiness it was Discontent and Jealousie and godly Fear lin'd with Hypocrisie and Dissimulation that reduced our Beauty and Order into Ashes that laid the magnificent and comely Fabricks of the British Church and Empire the Amazement of themselves and the Envy of their neighbours equal with the ground and instead of one firm and well-compacted Building rais'd paper Tenements of crumbling Sects and Factions which instead of being able to support themselves betray'd us in a manner into that Security which we now enjoy While we forgetfull of those Miseries under which our Fathers and our selves have groan'd unthankfull for those Blessings which under the shade and protection of a wise and happy Government we receive ungratefull to Almighty God who out of that Chaos of Confusion has rear'd this new world of Establishment and Order displeas'd with the fatness of the Olive and the sweetness of the Figg-tree and quarrelling with the friendly and sociable Vine that cheareth God and Man are calling again for the Bramble to reign over us and for the Thornes and Briars to protect us or like the Israelites in the Wilderness surfeited with Miracles with Manna and with Quailes with the dew of Heaven and with the fatness of the Earth with liberty and ease and plenty we are looking back for Slavery from our old Taskmasters in the Land of Ham and longing for the Garlick and the Onyons of Egypt But because an instance taken from our late Confusions may but exasperate whenit should convince Let us avoid the mention of that Crying Guilt for which this Land of our Nativity has wept in tears of Bloud and should for ever mourn in Sack-cloth and humble her self before the Lord in Ashes and let us trace the footsteps of Antiquity and search the Records of the more innocent and early Ages What was the reason in the Mosaick Dispensation why all the external niceties of divine Worship in their Feasts and in their Sacrifices and in their Lustrations were so carefully adjusted by the particular designation and appointment of God himself It is true indeed that most of those Ceremonies were of a symbolicall nature and were designed to shadow out unto the Jewes either that purity simplicity and innocence of mind which God expects from all his worshippers and servants or else they were figurative and emblematicall Representations of the life and death and sufferings of the Messias and of that more perfect Dispensation which was to be introduced into the World by him But yet notwithstanding it must not be deny'd that there are many Ceremonies to be found in the Law of Moses

to a permission of Eating the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we Translate things Strangled and to the Repealment of the prohibition of Blood as to the Idolothyta or things Offered up in Sacrifice upon the Table of Idols For they could not eat whatsoever was sold in the Shambles without eating many times such meat as was not killed with that exquisite Accuracy for the draining of the Blood which was peculiar to the Jews and derived afterwards to the Christians from them A particular Instance of this exceeding Care and Sollicitude of theirs we have 1 Sam. 14. v. 32. And the people flew upon the Spoil and took Sheep and Oxen and Calves and slew them on the ground and the people did eat them with the blood that is lying upon the ground the Blood could not so easily be drained out of the Orifice that was made and besides the Blood flowing about them polluted and the ground where they lay and defiled the Skins of the Beasts that were killed which put the whole Animal in a state of Levitical Uncleanness and that which made the touching of Blood to contract a Defilement was this that by the Levitical Sanctions the Blood was of an Expiatory nature and was always Offered up by the express Command of God before the door of the Tabernacle as long as the Israelites sojourned in the Wilderness and so being spilt by way of Expiation it was supposed to be Defiled with the Guilt of the Owner and his Family who were afterwards to partake of the Flesh and therefore was Unclean as all Expiatory Sacrifices were as is manifest not only from the reason of the thing Expiation being a Translation of Guilt and Guilt the cause of Uncleanness but also from the Rites of the Sin and the Trespass Offering which in some cases were by reason of their uncleanness to be burnt without the Camp and the Skins of these Sacrifices did not belong to the Priest as in some other cases because they were unclean Now though it is true that after the Children of Israel were settled in the Land of Canaan this Custome of bringing all Animals to be slain at the door of the Tabernacle was omitted and indeed was utterly Impracticable by reason of the great distance of many parts of Judea from the Temple and Tabernacle yet notwithstanding God did not by this lose that Right which he had appropriated to himself in the Blood but it was in the nature of a tacit or supposed Sacrifice in behalf of the Owner and those that partook with him of the Flesh though it were not sprinkled by the Priest before the Lord as the Law of Moses if by reason of Distance it had not been impossible would have required By this it appears how the Beasts that were killed in this place of Samuel came to be defiled and unlawfull to be eaten Let us now see which was the thing I first intended what care was taken by Saul for the redress of this neglect or at least to make some amends for it v. 33 34. Then they told Saul saying Behold the people sin against the Lord in that they eat with the blood And he said ye have transgressed roul a great stone unto me this day And Saul said disperse your selves among the people and say unto them bring me hither every man his Ox and every man his Sheep and slay them here and sin not against the Lord in eating with the Blood And all the people brought every man his Ox with him that night and slew them there Nay it is probable that the Blood was also sprinkled from the hands of the Priests for it follows in the next Verse And Saul built an Altar unto the Lord the same was the first Altar that he built unto the Lord. Now the reason of that Command of his of rouling a Stone to the place where the Beasts were to be killed was this That they were to be laid athwart it with their N●●ks hanging down that so the blood might flow with the greater freedom out of the Orifice which was made and might fall upon the ground without defiling the Bodies of the Animals themselves as I have already taken notice in another Discourse upon a very different Occasion from this and in another Language The Jews continue Obstinate to this day in a Religious abstinence from Blood notwithstanding their Temple be demolished and they do not so much as pretend to any thing of Sacrifice till it be rebuilt and I know a Learned Jew with whom I had for some years a particular acquaintance who was so scrupulous in this point that he would never eat any kind of Flesh which he had not killed himself But before I pass any further I will take notice of one cause of Saint Paul's Condescention as to the business of Abstinence from Blood which I did not think of before And that is That besides what I have said of its Levitical Pollution which it seems they that were the Patrons of this Opinion did not apprehend to be abolished by the fulfilling of all those legall Sacrifices in and by the Sacrifice of Christ they considered further that God having appropriated the Blood to himself which Property and Right of his they did not conceive him ever to have relinquisht they looked upon it as a kind of Sacrilege to seed upon Blood and therefore abstained from it upon the same Pious principle upon which they would have abstained from Robbing of Hospitals or Colleges or from Pilfering the Ornaments of Churches and seizing the Revenues of the Ecclesiastical State a sort of Piety so necessary to the honour of God and to the prosperity and happiness of the Church that it ought by no means to be discouraged though in a mistaken Instance much more if Saint Paul himself foresaw which we cannot tell but he might that Sacrilegious humour of the Saints which our times have experienced when the Church was swallowed up at one Morsel and the Kingdome at another when all that was Sacred and Devoted to the service of Almighty God was converted to profane uses by Thieves and Robbers in the disguise of Saints with as little reason as that for which Dionysius of Syracuse divested Apollo of his Golden Ornaments upon Pretence that they were too heavy and too hot for Summer and that in Winter they would not keep him warm We see therefore that it was not a bare Infirmity without any colour or pretext of Reason that was dispensed with in these cases for such Dispensations if they be once allowed there can be no end but Confusion and the utter Subversion of all manner of Government and Order We see upon what reasons and prejudices these Scruples were founded and how necessary it was at that time to Comply with them We see likewise that they were not matters of small Weight and Moment they were not things looked upon on both sides to be of an indifferent nture they were not Controversiae de Nugis