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	break_v	lord_n	5,639	4	4.1020	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40370	Of free justification by Christ written first in Latine by John Fox, author of the Book of martyrs, against Osorius, &c. and now translated into English, for the benefit of those who love their own souls, and would not be mistaken in so great a point.; De Christo gratis justificante. English	Foxe, John, 1516-1587.	1694 (1694)	Wing F2043; ESTC R10452	277,598	530

Argument There are also many other Scriptures which they have wrested abominably for the defence of their Opinion about Inherent Righteousness As for example where the Lord says That he came not to destroy the Law but to fulfil it Hence they infer that all that would be saved must of necessity keep the Law That I may answer this Objection I acknowledge that saying of the Lord to be very true and I know what he professed in words he performed in the practice of his Life For he came not to destroy the Law but perfectly to fulfil it and that not so much upon his own account as upon ours But it is not therefore a right consequence which they draw from an ill formed Argument Argument Christ came not to destroy the Law but to fulfil it Therefore there is no Salvation to any but those that perform the Law This is a false consequence for there is more in the conclusion than in the antecedent For this should have been the conclusion Therefore should we diligently endeavour to fulfil the Law according to his Example especially in those things that belong to us for we are not subject to the same Ceremonies of the Law that he was As when he was circumcised and went to the Feast at Ierusalem thrice a year abstained from things that were ceremonially unclean and from things strangled and blood and celebra-ted the Passover according to the Law and many things of that kind whereunto we are not now obliged But though it be very true that he came to fulfil the Law yet we are not therefore obliged to the fulfilling of the Law as a thing necessary to our Salvation For the Office of Christ is distinguished by a twofold end For he was sent by his Father partly for this purpose that in our stead he might yield perfect Obedience unto the Law to which impossibility we our selves had a woful Obligation and that he might stir us up unto Vertue by his own Example but the Office of the Mediatour consists chiefly in this That he hath delivered us from the dreadful Curse of the Law and by his Death made full satisfaction to Divine Iustice for all our Debts and translated us from our bondage and slavery into a blessed state of liberty Which makes us now to rejoyce in the hope of the glory of God Therefore it is seasonable here to give notice that they who upon this account take Christ for a Law-giver as if he had been sent by God for no other cause but to make new Laws in the World are in a great Errour For though he made a sound and right Interpretation of his Countrey Laws which were commanded by God and given by the Ministry of Moses yet he was not sent principally for this purpose to make new or old Laws but rather to bring help to those that were under the Curse of the Law and thereby in peril of damnation Another Argument Unless Christ had kept the Law he had neither saved himself nor others Therefore we cannot be saved unless we keep the things that are commanded in the Law Answer Under this similitude there lies hid a great disparity For there is no small disproportion between us and Christ. If he had failed in any thing commanded by the Law there was no other Redeemer that could have interposed for him The same may be said of the Angels if they had sinned But if we through infirmity go astray the blood of our Lord Iesus Christ is in readiness for our Redemption to raise us up when we are fallen to procure the pardon of our offences and to restore us unto a blessed state Argument Unless a man be born of Water and the holy Spirit he cannot enter into the Kingdom of God Iohn 3. Unless ye eat the flesh of the Son of God and drink his blood ye shall have no life in you Iohn 6. Therefore Faith only is not sufficient for Salvation Answer Verily there is no other Weapon put into our hands that we can retort with greater advantage upon Enemy than this very Argument For the Mystical signification of both these Sacraments Baptism and the Lord's Supper is nothing else but Faith in Christ Iesus for as Baptism is called a Sacrament of Faith and therefore is sometimes by Augustin put for Faith so those that are well instructed in the knowledge of Christ understand that to eat the flesh of Christ is the same with believing in him If we rightly consider the nature of this Sacrament there cannot be a more evident demonstration that we are justified by no other thing but Faith only For by what Argument could it be more manifestly set before our Eyes how great benefit redounds to us from the shedding of the blood of Christ than by the Institution of the Sacramental Bread and Wine for a memorial of his Body and Blood Or by what other thing could he more effectually represent unto our Faith the powerful efficacy of his Death than by the Institution of this Sacrament First Pious Reader call to mind and consider with your self this miserable and mortal Nature which how void and destitute it is of all things and how empty of Divine Grace and laden with iniquities you cannot be ignorant Thou who in thy self art a wretched and destroyed man comest to the Banquet where thou art commanded to take the Sacramental Bread and Cup in the name of him that was slain for thee and then thou art bid Eat for otherwise to what purpose should you hold the Bread in your hands when it is broken and reached forth unto you unless it be received inwardly for digestion Eat saith he and drink ye all of it for this is my Body and this is my Blood that was shed for you What was his design in expressing himself thus but to make us understand that his Death would be like a great Supper to his whole Church in which sinners that in themselves were wretched and miserable and empty and hunger-bitten might be refreshed with an everlasting Feast of fat things according as the Lord had long since promised by the Prophet Isaiah For as this mortal Life cannot continue without daily nourishment so neither hope of Eternal Life nor any other Grace can endure unless it be supported by Faith in the Lamb of God and thereby receive spiritual nourishment And therefore unless ye eat saith he the flesh of the Son of Man c. Whence it is evident that there is no Iustification for miserable sinners but that which consists in Christ only who was slain for us Yea there is no Iustification in him neither but by Faith which receives inwardly and digests this Bread that came down from Heaven according as we are taught in the Gospel He that believes in me hath Life eternal that believing ye may have life through his name Unless ye believe that I am he c. Thy Faith hath made thee

all our actions should be directed therefore it is his opinion that it is not possible that he who puts away the rule it self from him and hates it should be joined to the same But what do you drive at in all these florid expressions it is this He then that asserts it to be possible that God should approve the wicked and join them to himself asserts it to be possible for God not to be God These things need no prolix answer For though we grant this to be very true which you mention from the Scriptures that the rule of Divine Iustice is perfect and that eternal light cannot endure any thing that is wicked or not agreeable to equity but you have not yet proved that those should be called wicked who flying to Christ by Faith receive from him the Pardon of their Sins who having their Sins blotted out and all Iniquity forgiven are written by the same Psalmist among the number of the blessed whom God himself purifying by faith and pouring his holy Spirit upon them of ungodly he hath made them godly and graciously received them into his favour for the sake of his dear Son And such we were all formerly as your Oration describes wicked sinners and all void of the glory of God before Christ washed us with his blood but now after we are washed from our former filthiness sanctified and justified in the name of our Lord Iesus Christ and by the spirit of our God Who shall lay any thing to the charge of God's Elect Those whom God Iustifies who shall condemn Then you go on and deny that it is possible that God should be unlike himself to favour wickedness or make friendship with wicked men of an unclean life And therefore you conclude we must needs be first righteous before we are received into the favour of God Right but who are they whom you call by the name of Iust You must teach us that If you judge they are such as are defiled with no pollution or can say with Christ Who amongst you will prove me guilty of Sin Verily I confess it seems not unlike to truth what you prove concerning the conformity of the Righteous unto God and that we must needs be all of us such if we would with acceptance have to do with that most pure Nature of the Divine Righteousness without a Mediator and Redeemer But if you take those for Righteous who are Righteous by Faith not by Life that is those whom daily forgiveness received by faith brings as righteous in the Presence of God in that sense this debate of yours about Righteousness does us no diskindness For by this means it comes to pass that whom Faith dayly absolves you your self cannot hold them guilty of any crime Therefore if they are not unrighteous nothing hinders them from being admitted with bold access into the presence of the Divine Majesty through the benefit of their Redeemer But you deny that it is agreeable to the nature of God to account any man worthy of his approbation except him whom his countenance beholds to be righteous Therefore it is necessary that our righteousness should go before the favour of God But whence that righteousness should come to us herein is all the contention between us You seem to acknowledge no righteousness but that which the perfection of life procures We place all our righteousness in Christ not in our selves in the faith of him only not in our own works What say you can any man obtain favour from that highest goodness as long as he hates not wickedness as long as be puts not away Iniquity from him which hath a perpetual War with Divine Equity Who is ignorant of or denies that For how can it be that that everlasting Law should not hate sin and wickedness with the greatest abhorrency Well and what do these Mountains of Gilboa bring forth unto us at length he concludes That it is therefore necessary that whosoever thinks to be received into the friendship of God must first hate wickedness Verily there is no man that denies it For though we should grant that a wise and wholesom or sound sorrow whereof you speak makes the first part of our conversion and that the true righteousness of faith doth not follow except some trouble of a penitent mind go before it doth not therefore come to pass that the very cause of justification should be attributed unto repentance for if repentance be nothing else but a grief of mind at the remembrance of sin it proves indeed that sin went before but takes not away that which was committed It declares perhaps some change of mind in him that committed it but takes not away the punishment that is due to justice Moreover repentance testifies that justice is lost but repairs not the loss thereof As pain coming of a wound inflicted makes not a medicine to it self but receives it from some other thing In like manner repentance goes before the remission of sins but doth not cause it just as Seryphius did not cause the recovering of the City of Tarentum who unless he had first lost it Fabius had not recovered it How many may you see in a common-wealth who having violated the publick Laws or been guilty of Treason against their Prince being overwhelmed with grief and shame with all their heart lament the wickedness of their crime and they do not wickedly that they are ashamed and repent But yet they do not escape the due punishment of the Law Therefore the detestation of their sin proves them guilty but doth not free them from condemnation But if there is so great severity of Laws and Iudgments in humane offences which no deploring of ill life can wash away what then should be judged of these that are committed against the highest and infinite Majesty Which Angels offending in one thing were not unpunished having been thrust out of Heaven and whom no sorrow could restore again what should be said to us in this frail condition of sinful nature in which dwelleth no good thing who offend by a daily either negligence of duties or filthiness of deeds Is it sufficient to turn away the vengeance of so great a God to say I have erred unless there be some other thing besides the sense of grief to help guilty and wounded nature which may defend this weak part of our repentance with a stronger safe-guard and may be sufficient to appease and reconcile offended justice with a proportionable price and so to speak can contend with Divine Iustice by opposing a righteousness equal thereunto For as the wound is infinite that is inflicted on our nature so it is just that a remedy of the like nature should be applied the strength and greatness whereof being infinite may by proportionable greatness be suited to the Majesty offended which verily consists not in repentance or charity or any offices of ours but is