Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	abel_n	cain_n	see_v	543	4	3.9606	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85428	Christ set forth in his [brace] death, resurrection, ascension, sitting at Gods right hand, intercession, [brace] as the [brace] cause of justification. Object of justifying faith. Upon Rom. 8. ver. 34. Together with a treatise discovering the affectionate tendernesse of Christs heart now in heaven, unto sinners on earth. / By Tho: Goodwin, B.D.	Goodwin, Thomas, 1600-1680.	1642 (1642)	Wing G1232; Thomason E58_2; Thomason E58_3; ESTC R8966	205,646	392

it selfe for them and handle matters so as Justice shall be as forward to save them as any other Attribute So that if God be said to be righteous in forgiving us our sins if we doe but confesse them as Chap. 1. of this 1. Epist of Iohn ver 9. then much more when Iesus Christ the righteous shall intercede for the pardon of them as he adds in the second ver of the ensuing Chap. and this if he will be just The worst Case he will make a good one not with colouring it over as cunning Lawyers doe or extenuating things but with pleading that righteousnesse which being put into the opposite ballance shall cast it for thee be there never so many sinnes weighed against it Yea and he will be just in it too and carry all by meere righteousnesse and equity In the explication of this Branch This explicated my purpose is not to insist upon the demonstration of that all-sufficient fulnesse that is in Christs satisfaction such as may in justice procure our pardon and salvation because it will more fitly belong to another Discourse but I shall absolve this point in hand by two things which are proper to this head of Intercession First By two considerations by shewing how that there is even in respect to Gods Justice a powerfull voice of Intercerssion attributed unto Christs bloud and how prevalent that must needs be in the eares of the righteous God Secondly especially when Christ himselfe shall joyne with that cry and Intercession of his blood himselfe in Heaven appearing and interceding in the strength of it For the first 1. How an Intercession and appeale to Gods justice is attributed to Christs bloud the Apostle Heb. 12. 24. doth ascribe a voice an appeal an Intercession unto the bloud of Christ in Heaven The blood of sprinkling sayes he speakes better things then the blood of Abel He makes Christs very bloud an Advocate to speak for us though Christ himselfe were silent as he sayes in another case Abel though dead yet speaketh Heb. 11. 4. Many other things are said to cry to Scripture and I might shew how the cry of all other things doe meet in this but Bloud hath the loudest cry of all things else in the eares of the Lord of Hosts the Iudge of all the world as he is in the 23. ver of that 12. Chap. styled Neither hath any cry the eare of Gods justice more then that of bloud The voyce of thy brothers bloud sayes God to Cain cryes unto me from the ground Gen. 4. 10. Now in that speech of the Apostle forecited is the allusion made unto the bloud of Abel and the cry thereof And he illustrates the cry of Christs bloud for us by the cry of that bloud of Abel against Cain it speaks better things then the bloud of Abel And his scope therein is by an Antithesis or way of opposition to shew that Christs blood cals for greater good things to be bestowed on us for whom it was shed then Abels bloud did for evill things and vengeance against Cain by whom it was shed For look how loud the bloud of one innocent cryes for justice against another that murdered him so loud will the bloud of one righteous who by the appointment and permission of a supreame Judge hath been condemned for another cry for his release and non-condemnation for whom he dyed And the more righteous he was who laid downe his life for another the louder still is that cry for it is made in the strength of all that worth which was in him whose bloud was shed Now to set forth the power of this cry of Christs bloud with justice let us compare it with that cry of Abels bloud in these two things wherein it will be found infinitely to exceed it in force and loudnesse First This cry of his bloud illustrated by a twofold comparison with the cry of the bloud of Abel in all which it exceeds it even the bloud of the wickedest man on earth if innocently shed doth cry and hath a power with Justice against him who murdered him Had Abel murdered Cain Cains bloud would have cryed and called upon Gods Justice against Abel but Abels bloud there is an emphasis in that Abels who was a Saint and the first Martyr in Gods Kalender and so his bloud cryes according to the worth that was in him Now Precious in the sight of the Lord is the death of his Saints and the bloud of one of Them cryes louder then the bloud of all Man-kind besides Now from this I argue If the bloud of a Saint cryes so what must the bloud of the King of Saints as Christ is called Revel 15. then doe If the blood of one member of Christs body what will then the blood of the head far more worth then that whole body how doth it fill Heaven and Earth with out-cries untill the promised intent of its shedding be accomplisht And as the Antithesis carries it looke how the blood of Abel cryed for the ruine and condemnation of his brother Cain so does Christs blood on the contrary for our pardon and non-condemnation and so much the lowder by how much his blood was of more worth then Abels was This was the blood of God so Act. 20. Who therefore shall condemne But 2. Christs blood hath in its crie here a further advantage of Abels blood attributed to it For that cryed but from earth from the ground where it lay shed and that but for an answerable earthly punishment on Cain as he was a man upon the earth but Christs blood is carried up to Heaven for as the High-priest carried the blood of the Sacrifices into the Holy of holies so hath Christ virtually carried his blood into Heaven Heb. 9. 12. And this is intimated in this place also as by the coherence will appeare For all the other particulars of which this is one whereto he sayes the Saints are come they are all in Heaven You are come saies he ver 22 to the City of the living God the Heavenly Hierusalem and to an innumerable company of Angels to the Church of the first borne who are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect All which things are in Heaven neither names he any other then such And then adds And to the blood of sprinkling which speakes c. as a thing both speaking in Heaven and besprinkled from Heaven yea wherewith Heaven is all besprinkled as the Mercie-seat in the Holy of holies was because sinners are to come thither This Blood therefore cries from Heaven it is next unto God who sits Judge there it cries in his very eares whereas the cry of blood from the ground is further off and so though the cry thereof may come up to Heaven yet the blood it selfe comes not up thither as Christs already is Abels blood cryed for vengeance to come down from heaven but

Christs blood cries us up into Heaven like to that voice Revel 11. 12. Come up hither So Iohn 17. 24. Where I am let them be for whom this blood was shed But though this speaking An explication in what sense Christs blood is said to cry this voice and intercession be attributed to his blood yet it is but in a Metaphoricall and improper though reall sense as also that this blood is in Heaven is spoken though in a reall yet not a proper sense Some Divines of all sides both Popish and Protestant would make the whole work of Intercession to be onely Metaphoricall It is true indeede the voice and intercession of his blood apart considered is but Metaphoricall I grant and yet reall such a voice as those groanes are that are attributed to the whole creation Rom. 8. 22. But Intercession as an act of Christ himselfe joyned with this voice of his blood is most properly and truly such Therefore in the second place 2. Consideration Christ himselfe living joyning with the cry of his bloud how prevalent it must needs be adde to this Christs own intercession also which was the second thing propounded That Christ by his own Prayers seconds this cry of his blood that not only the blood of Christ doth cry but that Christ himselfe being alive doth joyne with it how forcible and prevalent must all this be supposed to be The blood of a man slain doth cry though the man remain dead even as of Abel it is said though to another purpose that being dead he yet speaketh Heb. 11. but Christ liveth and appeareth Vivit in coelum coelorum venit He follows the suit pursues the Hue and cry of his blood himselfe His being alive puts a life into his death It is not in this as it was in that other the first Adams sinne and disobedience Adam although he himselfe had beene annihilated when he dyed yet he having set the stock of our nature a going in propagation of Children his sin would have defiled and condemned them to the end of the world and the force of it to condemne is neither furthered nor lessened by his subsisting being or his not being it receives no assistance from his personall life one way or other And the reason is because his sinne condemnes us in a na turall and necessary way But the death of Christ and his blood shed these saving us in a way of grace and favour unto Christ himselfe and for his sake that very being alive of Christ that shed this blood adds an infinite acceptation to it with God and moves him the more to hear the cry of it and to regard it In a matter of favour to be done for the sake of another man or in a suit or matter of justice that concerns another who is interested in it that mans being in vivis his being alive puts a life into the cause If David would have respect to Ionathan when dead in his children he would much more if himselfe had been alive God made a Covenant with Abraham Isaac and Iacob to remember their Seed after them And why They are alive and were to live for ever and though dead shall rise againe So Christ reasoneth from it Mat. 22. 32. I am the God of Abraham Isaac and Jacob God is the God of the living sayes he and not of the dead and so though Abraham be ignorant of his children as the prophet speakes and should not intercede for them yet because Abrahams soul lives and is not extinct as the Sadduces thought but shall live again at the Resurrection therefore God remembers and respects his covenant with them for he is a God of the living and so his Covenant holds with them whilst they live The old covenant of the first Testament ran in the names of Abraham Isaac and Iacob The God of Abraham Isaac and Iacob but this new covenant runs in the name of Christ The God and Father of our Lord Iesus Christ so Eph. 1. 3. and so he becomes our God and our Father in him And God being thus our Father because Christs Father and Christ in whose name the Covenant runs being alive and God by Covenant the God of a living not of a dead Christ This therefore works effectually with him to respect his blood and hear the cry of it and this though Christ were absent much more then when he is present also and on purpose appeareth in the presence of God for us as it is Heb. 9. 24. He is alive and so able to follow his owne suit and will be sure to see to it and to second the cry of his blood if it should not be heard To illustrate this by the helpe of the former comparison begun If as Abels blood cries so also it proves that Abels soul lives to cry that both his cause cries and himselfe lives to follow it So that the cry of Abels blood is seconded with the cry of Abels soule that lives how doubly forcible must this needs be And thus indeede you have it Revel 6. 9. where it is said that the soules of them which were slain for the testimony which they held cryed with a loud voyce saying How long O Lord holy and true dost thou not avenge our blood Yea see that not onely their bloud cryes but their soules live and live to cry And it is not spoken Metaphorically of their soules but what is truly done by them now in Heaven it being mentioned to shew how and by what God was moved to bring vengeance on the Heathenish Empire of Rome that had shed their blood Now not only Christs soule as theirs lives to cry but his whole person for he is risen againe and lives to intercede for ever In the Revel 1. ver 18. Christ appearing to Iohn when he would speake but one speech that should move all in him he sayes but this I am he that liveth and was dead and dyed for thee And whose heart doth it not move to reade it with faith and doth it not move his Father think you who was the chiefe cause and motioner of his death to think My Sonne that was dead and dyed at my request for sinners is now alive again and liveth to intercede and liveth to see the travaile of his soule fulfilled and satisfied God pronounceth this upon it in that 53. of Esay ver 10. By his knowledge or faith in him shall he justify many even as many as he dyed for Who then shall condemne Christ that was dead is alive and liveth to intercede CHAP. VIII Thirdly The prevalencie of Christs intercession and of his grace with his Father demonstrated from the greatnesse and absolutenesse of his power to doe what ever he asks A Third demonstration both of Christs greatnes with God 3. From the great power over all things that God the Father hath put into his hands and therefore will deny him nothing his power to prevail for us is

Intercession ibid. 2. More particularly Our justification depends upon it as 1. The first Act of our conversion and justification depends on it 133 2. The continuance of our justification depends on it 134 3. A full security thereby given that we shall be justified for ever And this 1. Against sins past 135 2. Against our being condemned by new sins 137 Intercession principally intended for sins after conversion 138 3. Respecting Christ Intercession ordained 1. That none of Christs offices should lye vacant 139 2. That Christ might have a continuall hand in every work of our salvation unto the last 140 Chap. 4. The second Head The great security that our faith may have for our Justification from Christs interceding for us Shewed 1. By way of EVIDENCE And this by two things 142 1. The end of Intercession is actually and compleatly to save so as if Christ did not actually and compleatly save those that beleeve in him through his Intercession he were not a perfect Priest 143 2. Christs honour as a Surety is deeply engaged by his Intercession to save us 147 Christ a Surety in his Intercession as well as in his death ibid. 2. The difference betweene these two Surety-ships 148 Chap. 5. By that powerfull INFLVENCE into our Salvation and prevalencie which Christs Intercession hath with God for us Demonstrated 1. From the greatnesse of the person who Intercedes and his greatnesse with God 151 And this shewne by two things 1. His neerenesse of Alliance hee being Gods naturall Sonne 153 2. His filiall obedience he being Gods Obedient Son 159 Two things in Christs Obedience which make his Intercession prevalent 161 Chap. 6. 2. From the righteousnesse of the cause he pleades and that in justice And how forcible the cry of his blood is especially himselfe appearing to intercede with it 163 Explicated by two things 1. How an Intercession and appeale to justice is attributed to Christs blood 164 Illustrated by the cry of Abels blood and how far this exceeds that 166 In what sense Christs blood is said to cry 168 2. Christ himselfe being alive and following the cry of his blood how prevalent this must needes bee ibid. Chap. 7. 3. From the absolutenesse of his power he being able to doe what ever hee askes of his Father 172 Though Christ as he is a King can command all things yet to honour his Father he intercedes for what himselfe commands 173 An Inference from the prevalencie of our Prayers how forcible Christs Prayers much more must needes be 176 Chap. 8. 4. From the graciousnesse of the Person with whom Christ Intercedes For 1. Christ Intercedes with his Father 181 Chap. 9. 2. He intercedes with him who is Our Father also 186 Gods heart is as much enclined to heare Christ for us as Christs heart is tointercede ibid. The summing up of all 192 Chap. 10 The Vse containing some encouragements unto weake beleevers from Christs Intercession out of Heb. 7. 25. ERRATA PAge 37. line 30. for there reade thee p. 47. l. 1. for who is read As. line 7. for thereby the Influence reade thereby both the Evidence and the Influence p. 61. l. 8 shooke hands adde with the Testatour p. 59. l. 6. Adam who came after read Adam who came afore p. 62. l. 19. we conclude adde or argue by reason p. 69. l. 20. for that this God-man was justified reade that God being thus made man is said to have been justified p. 73. l. 3. blot out in us or p. 77. l. 31. unto which he hath read unto which faith or upon which beleeving he hath p. 94. l. 11. for whereof this was the intended type reade which was the intended type of Christs triumph at his Ascension p. 120. l. 14. for should share reade should yet share p. 122. l. 24. for before then Aaron reade by far then Aaron p. 125. l. 8. for all the owed reade we owed p. 147. l. 5. read perfect worke ibid. l. 20. reade the reason is because that p. 149. l. 2. each reade either p. 158. as for which read as that which p. 167. l. 20. besprinkled reade sprinkled p. 196. l. 6. of reade to p. 200. l. 25. competitours reade competitioners SECT I. SHEVVING BY VVAY of INTRODUCTION that CHRIST is the EXAMPLE and OBIECT of Iustifying Faith ROM 8. 34. Who is he that condemneth It is Christ that dyed yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us CHAP. I. The scope of these words That they were Christs originally Christ the highest example of Beleeving Encouragements to our faith from thence THese words are a triumphing challenge uttered by the Apostle in the name of all the Elect for so he begins it in the 33. ver foregoing Who shall lay any thing to the charge of Gods Elect It is God that justifies And then follow these words Who shall condemne namely Gods elect It is Christ that dyed c. This challenge we finde first published by Jesus Christ himselfe our onely Champion Esay 50. a Chapter made of and for Christ ver 8. He is neere that justifies me who will contend with me They were Christs words there and spoken of Gods justifying him and these are every Beleevers words here intended of Gods justifying them Christ is brought in there uttering them as standing at the High Priests Tribunall when they spat upon him and buffeted him as ver 4 5. when he was condemned by Pilate then he exercised this faith on God his Father He is neere that justifies me And as in that his condemnation he stood in our stead so in this his hope of his Iustification he speaks in our stead also as representing us in both And upon this the Apostle here pronounces in like words of all the Elect It is God that justifies who shall accuse Christ was condemned yea hath dyed who therefore shall condemne Loe here the communion we have with Christ in his death and condemnation yea in his very faith if he trusted in God so may we and shall as certainly be delivered Observe we first from hence by way of premise to all that follows That Christ lived by faith as well as we doe Obser In the first of Iohn ver 16. Christ an example of beleeving we are said to receive of his fulnesse grace for grace that is Grace answerable and like unto his and so among others Faith For Explication hereof Exlplained First 1. He had a faith for the justification of himselfe in some sense he had a faith for Iustification like unto ours though not a Iustification through faith as we have He went not indeed out of himselfe to rely to another for righteousnesse for he had enough of his owne he being The Lord our righteousnesse yet he beleeves on God to justifie him and had recourse to God for justification He is neer sayes he that justifies me If he had stood in his own

or declaration of his mind wee have from this his carriage at this his last farewell Let us next take a survey of the drift of that long Sermon which hee made at that his farewell and wee shall find the maine scope of it to be further to assure his Disciples of what his Heart would be unto them and that will make a second Demonstration It were too long a work to insist upon each particular 2. From many passages in that last Sermon But certainly no loving Husband ever endeavoured more to satisfie the heart of his Spouse during his absence then Christ doth his Disciples hearts and in them all Beleevers For take that along once for all that what Christ said unto them he sayes unto us as in that 17. of Iohn that speech implyes I pray not for them onely but for those also that shall beleeve through their word And as what he prayed for them was for all Beleevers also so what he then spake unto them First he lets them see what his heart would be unto them and how mindfull of them when in heaven by that businesse which he professeth hee vvent thither to performe for them concerning which observe first that he lovingly acquaints them with it afore-hand what it is which argued care and tendernesse as from an husband unto a vvife it doth And vvithall hovv plaine heartedly doth he speak as one that vvould not hide any thing from them Ioh. 16. 7. I tell you the truth of it sayes he it is expedient and expedient for you that I goe away And secondly he tels them it is wholly for them and their happinesse I goe to send you a Comforter whilst you are in this world to prepare a place for you Iohn 14. 2. when you shall goe out of this world There are many mansions in my Fathers house and I goe to take them up for you to keep your places for you till you come And there againe how openly and candidly doth he speak to them If it had beene otherwise sayes he I would have told you You may beleeve me I would not deceive you for all the glory in that place to which I am a going Whom would not this opennesse and nakednesse of heart perswade But then thirdly the businesse it selfe being such as is so much for us and our happinesse how much more doth that argue it And indeed Christ himselfe doth fetch from thence an argument of the continuance of his love to them So ver 3. If I goe to prepare a place for you if that be my errand then doubt not of my love when I am there All the glory of the place shall never make me forget my businesse When he was on earth he forgot none of the businesse for which he came into the World Shall I not doe my Fathers businesse sayd he when he was a child yes and he did it to the utmost by fulfilling all righteousnesse Surely therefore he will not forget any of that businesse which he is to do in heaven it being the more pleasant work by far And as I shewed in the former discourse out of Heb. 6. 20. He is entred as a Fore-runner an Harbinger to take up places there for us and if he could forget us yet our names are all written in heaven round about him are continually afore his eyes written there not onely by Gods election so Heb. 12. 23. Ye are come to mount Sion and to the heavenly Ierusalem and to the Church of the first-borne which are written in heaven and to Iesus and to the bloud of sprinkling c. but Christ himselfe scores them up anew with his bloud over every mansion there which he takes up for any Yea he carryeth their names written in his heart as the High-priest did the names of the ten Tribes on his breast when he entred into the Holy of Holies He sits in heaven to see to it that none other should take their roomes over their heads as we say And therefore 1. Pet. 1. 4. Salvation is said to be reserved in Heaven for them that is kept on purpose for them by Jesus Christ The evill Angels had places there once but they were disposed of unto others over their heads as the Land of Canaan vvas from the Canaanites the reason of vvhich vvas because they had not a Christ there to intercede for them as vve have Then secondly to manifest his mind fulnesse of them and of all beleevers else when he should be in his glory he tels them that when he hath dispatched that busines for them and made Heaven ready for them and all the elect that are to come that then he meanes to come again to them So Chap. 14. ver 3. If I goe and prepare a place for you I will come again vvhich is a meere expression of love for he if he had pleased he might have ordered it to have sent for them to him but he means to come for them himselfe and this vvhen he is warm as vve speake and in the height and midst of his glory in Heaven yet he vvill for a time leave it to come again unto his Spouse And what is it for 1. To see her I will see you again and your heart shall rejoyce 2. To fetch her So Iohn 14. 3. I will come again and receive you to my selfe He condescends to the very laws of Bridegrooms for notwithstanding all his greatnesse no Lover shall put him down in any expression of true love It is the manner of Bridegrooms when they have made all ready in their Fathers house then to come themselves and fetch their Brides and not to send for them by others because it is a time of love Love descends better then ascends and so doth the love of Christ who indeed is Love it self therefore comes down to us himself I will come again and receive you unto my self sayes Christ that so where I am you may be also That last part of his speech gives the reason of it and withall bewrayes his entire affection It is as if he had said The truth is I cannot live without you I shall never be quiet till I have you where I am that so vve may never part againe that is the reason of it Heaven shall not hold me nor my Fathers company if I have not you with me my heart is so set upon you And if I have any glory you shall have part of it So ver 19. Because I live you shall live also It is a reason and it is halfe an oath besides As I live is Gods oath Because I live sayes Christ He pawnes his life upon it and desires to live upon no other tearmes He shall live to see his seed c. Esay 53. And yet further the more to expresse the workings and longings of his heart after them all that while he tels them it shall not be long neither ere he doth come againe to them So Iohn 16. 16.