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	death_n	sin_n	7,015	5	4.6616	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49408	Five sermons, preached before His Majesty at Whitehall, published severally by command, and now printed together, tending all to give satisfaction in certain points to such who have thereupon endeavoured to unsettle the state and government of the church by B. Lord Bishop of Ely.; Sermons. Selections	Laney, Benjamin, 1591-1675.; Laney, Benjamin, 1591-1675. Study of quiet.	1669 (1669)	Wing L342; Wing L351; Wing L352; ESTC R16949	80,355	196

nature so the desires of the Soul are unsatisfied here the eye is not satisfied with seeing nor the ear with hearing nor the understanding with knowledg nor the heart with the best and choicest delights of it We are soon wearied and tir'd with what we have and are as thirsty of that we have not In our plenty as craving as others in their greatest wants The goods of this world are Hydropick all quo plus bibuntar plus sitiuntur They that have the greatest share and portion in them of Wealth of Honour of Power do not sleep the better nor are their bodies less comber'd with diseases nor their minds freer from vexations and troubles And therefore as the Saints I nam'd before did by what they willingly suffer'd here shew plainly that they sought another Countrey so by this is shewn as plainly that they had cause to do so Now here lies the fatal necessity of erring they seek a Countrey and City that is invisible and unknown to nature either what the state of that Countrey is or by what laws the Citizens thereof are to be govern'd And when we walk in the dark it is not strange we should lose our way A chief part of that way lies first in the knowledg and worship of that God who had prepar'd for them a City by what Sacrifices Rites and Ceremonies he will be serv'd How much of that may be had by nature we learn by those who were most likely to know but did not who were the masters of knowledge to most other Nations for of such S. Paaul speaks Rom. 1. Who when they profess'd themselves to be wise as well they might in many other things yet in this of Gods worship they became fools For they turned the glory of the uncorruptible God into the similitude and image of corruptible Man and of birds and fourfooted beasts and of creeping things The right way of worshipping God since reveal'd to us to be by Jesus Christ was not only unknown to them but to those to whom God had more peculiarly imparted himself The mysterie of Christ Ephes 3. 5. in other ages was not made known to the Sons of men untill he was reveal'd unto his holy Apostles and Prophets by his Spirit Yea it was unknown to the very Angels who when it was first reveal'd in a kind of admiration and curiosity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desir'd to look the word signifies earnestly to pry into And that which the Angels of Heaven did not know certainly the sons of men could not The other part of the way to that heavenly Countrey in which we may naturally seem to have some skill the way of vertue that is in the stile of Scripture to live godly righteously and soberly in this present world appeared to the very Heathen to be the only way to happiness Yet these natural impressions were so dim and imperfect both through Original corruption and the over-ruling power of passion and lust that of those things they knew they held the truth in unrighteousness even to the very perverting of the course of nature as the Apostle observes of them in the same place Rom. 1. Besides many vertues they knew not which are the glory of Christianity as Humility Denying our selves Taking up the Cross Forgiving and Loving our enemies in their eyes looked more like follies then vertues and so they would have done in ours too if we had had no better guide then our selves to lead us By this we may see the necessity we have of Leading let us now see the accommodation we have for it in the Leader Our blessed Lord Jesus Christ a person every way fitted for the purpose both for his skill and good will He knew best the Heavenly Countrey whither we are going and the way to it for he came from thence from the bosom of his Father And for his good will to his own we cannot doubt they are the Sheep which he had purchased with his blood and by that had a just title to govern in what Lordly way of Secular domination he pleased yet chose that easie gentle way as Shepherds use to lead their Sheep And such he professed himself to be I am the good Shepherd the good Shepherd giveth his life for the Sheep and He made it good in every point while he was upon earth He went about doing good preaching the Gospel healing the diseases of the Sheep forgiving their sins till he came to the last and hardest work of a good Shepherd He laid down his life for his Sheep Yet his Pastoral care died not with him As he was a Priest for ever so he was a Shepherd for ever for after he had in person ascended into Heaven he took care for his flock that he left behind Him that they might not be as Sheep without a Shepherd And from thence gave gifts unto men some Apostles some Prophets some Pastors and Teachers c. to continue still his Pastoral charge upon earth and they were the same persons which before he went he had designed for it and for the same reason that the Father sent Him to seek and save the Sheep that were lost as appears in the preamble to the commission given to the Apostles Mat. 9. 36. When he saw the multitude he had compassion on them because they were dispersed and scattered abroad like Sheep having no Shepherd This commission indeed was only to the lost Sheep of the house of Israel while he was alive but when he rose again from the dead He renewed and enlarged it to the lost Sheep of all the world Go and teach all Nations And as he assigned the persons sicut misit me Pater As the Father sent me so send I you He Instituted likewise the office it self in all the points and parts of it 1. Go and teach all Nations baptizing c. there he gave the power of preaching and baptizing 2. He commands a perpetual memorial of his death in the Sacrament of his blessed body and blood Hoc facite c. 3. He gave them at the same time the power of the Keyes Whose sins ye remit they are remitted c. 4. And before that in case of contumacy he gave power to excommunicate offenders If he will not hear the Church let him be as a heathen and publican 5. He ordered them how and what to pray VVhen ye pray say c. 6. He gave them power and jurisdiction over false Shepherds to expel them from the flock Beware of false Prophets which come to you in Sheeps cloathing but inwardly are ravening VVolves These and the like are the parts of the Shepherds office And to all these in the third place he gave besides a divine vertue and efficacy to work supernatural effects upon the Soul Not only the institution but the power also is from him And therefore by S. Paul he is called the great Shepherd

our selves to go no farther then this present time Lent if there were any thing left of it among us but the name charges the soul by prayer and fasting to fit and prepare it self to meet our Lord at the Resurrection When we plead our constitution and health against it it shews we are no ill Curates of our bodies whatsoever we be of our fouls Yea that which hath a better title to be our souls will not lie within this Cure the intellectual and principal part of the soul and the inriching it with the knowledge of Arts and Sciences speculative and practick by which all our affairs and the greatest of all the affairs of the world are governed which employ the souls best vertues and indowments and for which none but great and noble souls are fit Yet this is not the soul for which Christ died and is to be our Cure For when we have gained this and all the world besides we may lose our souls The Holy Ghost takes no other notice of these then as if they were but bodies and indeed for their continuance they are no better for they perish with our bodies the greatest wits and wisest conduct lie buried in their dust with them nor will they appear again for us in that world where the soul is most concern'd In a word the Scripture owns no losing or saving to the soul but in that condition which must live and continue for ever Nothing is worthy that name that is not immortal Yet I must recal my self when I said these mortal souls that is in their temporal condition are not within our Cure to get it may be not but to use they are The meanest of them all our Saviour expresly commits to our charge Make you friends of unrighteous Mammon that they may receive you into everlasting habitations Things everlasting are proper for the soul And if you shall make you friends likewise of your honours powers and knowledge for the advantage of Gods honour and service certainly they will do as much for you as Mammon can For thus these mortals do put on immortality these corruptibles do put on incorruption You may in this sense make a soul out of your bodies by the chast sober and temperate use of them And so our bodies and all else become the proper Cure of our souls and in the discharge of that care we may expect the blessing of good Shepherds as well as that of good Sheep And when the chief Shepherd shall appear ye shall receive a crown of Glory that fadeth not away Two SERMONS Of PRAYER to GOD and Of HEARING his WORD Preached at WHITEHALL before the KING in LENT By the Right Reverend Father in God B. Lord Bishop of ELY To rectifie some mis-understanding through which the Use and Benefit of Two Necessary Parts and Duties of Religion is much perverted Are by Command now published London Printed for T. Garthwait 1668. A SERMON Preached before His Majesty at Whitehall April 5. 1663. Heb. xiii Verse xv By Him therefore let us offer the Sacrifice of Praise to God continually that is the Fruit of our Lips giving thanks to His Name or Confessing to His Name as the Margin reads more agreeable to the Greek WE have an Altar in the Tenth Verse and in this we have a Sacrifice But what Altar and what Sacrifice for they are scandalous words For the Altar let that fall if the Sacrifice cannot support it But for the Sacrifice whereof we are now to treat it is I confess a word of offence because there goes under the name of a Christian Sacrifice that which our Church calls a blasphemous fable and dangerous deceit Should I leave you without any Caution upon that fear and danger in Sacrificing it would be to little purpose to offer at the commending of any For we are too often troubled more with words than what they signifie And therefore as the Orator adviseth when such a case shall happen Mitigandas esse prius aures somewhat must be said beforehand to remove a prejudice that will fall upon all that shall be said after That which the Article speaks of is the Sacrifice of the Mass wherein the Priests of that Sacrifice say That Christ himself is really sacrificed for the quick and dead And for want of this our Church is not by them allowed to have either Priest or Sacrifice 'T is true we pretend not to that Mystical Art and Chymistry to turn the Elements of Bread and Wine into the Natural Body and Blood of Christ by which alone they make themselves Priests and Him the Sacrifice I put in no claim therefore from this Text either to that Priest or this Sacrifice but yet to a right in both but both of another kinde For the Sacrifice the Text is clear and the Priest follows of course there can be no Sacrifice without him And it is as clear too That it is not the Sacrifice of the Mass though Christ himself be in it for 't is he whom we first meet with in the Text By him Here indeed he is but not in the quality of a Sacrifice to be offered as in the Mass whereof he is the Master but as a Mediator only It is not Him but By him we are to offer Now seeing we may be secure it is not that we might possibly fear let us see what it is we may safely and must necessarily perform We are first to offer a Sacrifice to God 2. That for the kind is Eucharistical not Propitiatory 3. The Matter of it is to be not the Fruit of our Fields or of our Flocks but of our Lips 4. Not every fruit that grows upon the lips but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lips Confessing to his i. e. Gods Name 5. This confessing here is not of him though that be otherwise necessary for he that denies him shall be denied by him but To him and that makes it a Sacrifice 6. It must be to Him and not to any Creature Saint or Angel Praise them we may but offer a Sacrifice of praise we must not 7. It is not a Sacrifice to be done at starts and upon occasions but continually a daily Sacrifice 8. It is to be offered by Him that is by Christs merits and mediation 'T is that which gives power and efficacy to this and all our services which would be nothing worth if we came in our own names Lastly You have the Reason why all this Therefore and that sends us back to the Twelfth Verse Wherefore Jesus that he might sanctifie the people by his Blood suffered without the Gate That he suffered for us and that he suffered without the Gate are the reasons why by him and why of us By him because by the sacrificing of himself he made our peace with God By him therefore let us offer the sacrifice of praise to God for it And why of us Because he suffered without the Gate whither the Jews that were within the Gate

taken by the whole Church after considering how hard or rather impossible it was for every one out of the Scriptures to work out to himself an assurance of the knowledge of as much as was necessary to salvation and with that a consent with the rest of the faithful who are commanded to speak and think the same things which cannot be done but in a certain form of words Such a form if not the same with S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Apostles Creed the use whereof hath ever since continued in the Church to be a help to take heed what we believe The same course was of later times held by divers particular National Churches who weary with the insolence and domineering of their Sister at Rome did suo jure uti and provide for themselves which fell out in a time when the world was filled with Controversies and Disputes of Religion That the people might not be carried about with every wind of doctrine that blew from all corners it was their care and wisdom to compose a form of wholsome words in their several Confessions to be a rule what to hear Now following our Saviours advice you have reason to ask With what measure of Faith are these confessions to be received for Quis custodiet ipsum custodem What credit must be given to that which must be a rule how far we credit others That we mistake not They are not to be received with that faith which is due to Gods word or any thing out of it as necessary to salvation but with such as wise men would give to the means of setling unity and consent in matters controverted as the title of our Confession imports that is That they are Articles of Peace not Articles of Faith They make no new Religion or new Faith This by the way gives an easie Answer to the Papists hard Question as they think Where was your Religion before Luther Where was your Church before the 39. Articles We do not date our Religion from those Articles The Church of England I grant is call'd so from their Confession but by an accidental denomination i. e. It is that Church which for preservation of unity and peace in it injoyns nothing to be taught or heard for God's Word which is repugnant to them in the particulars there mentioned But for the essential denomination of our Faith whereon Salvation depends it is the Faith of God's Word summ'd up in the ancient Catholick and Apostolick Forms as is evident from our Constitutions and Practice For when any is received as a Member into the Church by Baptism the Laver of Regeneration no other Faith is required but that which is comprised in the Apostles Creed And when by a confession of our Faith and Sins we prepare to receive the other Sacrament of the Body and Blood of our Lord our Faith is that according to the ancient Nicene Creed And in the Office of Visiting the Sick the Absolution a comfort at all times and most of all when we give up our Souls into the Hands of God is not to be administred but to those that make confession as well of their Faith as of their Sins and that Faith is only according to the Apostles Creed Thus are we born nourish'd and dissolv'd by the same Faith according to the ancient Catholick and Apostolick Forms A Faith of this age neither ought they to reproach nor we to be asham'd of To return to our particular Church Confession it hath another end and use they are Articles of peace and consent in certain Controversies to instruct and help us to take heed what we hear But it will not be so taken by all for the Churches Remedy is the Sectaries Disease who complain That by this means the liberty of the Spirit and of the Conscience are penn'd up in those Forms and which is a worse mischief if it were true a binding of God's Word which ought to be free But for that God's Word neither is nor can be bound The Forms are no more but the gathering together some of those Waters which flow all over the Scriptures into a stream to fit them for the ease and use of all But they say they take a better course to fetch all from the Fountain The Fountain indeed is purer but I see no reason why the Water should be purer in their Pitchers than in the Churches Stream seeing both claim immediately to the same Fountain They say again That these Forms are no better than snares to hinder many a painful Preacher of the Gospel They would seem careful to unbind God's Word but I see it is to set themselves at liberty As for painfulness in Preaching if it be not to some good purpose I shall not much reckon upon The Pharisees compassed Sea and Land but it was to make Pharisees Proselytes of their Faction not of Religion Nay but they preach the Gospel The Gospel is a glorious Word but what Gospel A Gospel you may perhaps have enough of and too much S. Paul informs Timothy of perilous times to come when men will be lovers of their own selves covetous boasters proud blasphemers without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traitors heady high-minded How think you comes it to pass that there should be such a general Apostacy was it not for want of preaching They had no Sermons or perhaps no great affection for them they were some cold hearers that were content with one Sermon a day No that was not the matter if we read on to the next Chapter we shall find they had hearing enough for they were such as heap'd to themselves Teachers and so had heaps of Sermons and affection for them too for they had itching ears What was it then They could not away with sound Doctrine but would have Teachers after their own lusts they had the Gospel in plenty but it was Evangelium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after their own lusts not of sound Doctrine But what is sound Doctrine S. Paul doth not say here because a little before he had given Timothy a form of it Keep the Form of sound words which thou hast heard from me and because their Gospel did not agree to that he chargeth him to avoid it So should we do too with such a Gospel as will not stand within our form of wholesom words Or if it be such as was preached here for twenty years together we have little reason to be fond of it or any pains that is taken about it If they will not hear the Churches Gospel what reason hath the Church to hear theirs To end my first point If it was wisdom in St. Paul to commend a form of words and in the whole Catholick Church to use one if the same was practis'd by every reformed Church and all that people might with peace and security know what to hear I do not