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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	drink_v	word_n	8,820	5	4.5511	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14664	An exposition of the tvvo first verses of the sixt chapter to the Hebrewes in forme of a dialogue. Wherein you have a commendation of catechising, also a declaration of the sixe fundamentall principles wherein the Christians of the Primitiue Apostolicall church were catechised. By T.W. minister of the word.	Wilson, Thomas, 1563-1622.; Walkington, Thomas, d. 1621, attributed name.	1600 (1600)	STC 24966; ESTC S102108	79,110	106

Baptisme and the Lords Supper 1 Cor. 10.1.2 1 Cor. 12.13 Qu. What thinke ye of the fiue Sacraments added by the Romish Church An. They are no Sacraments first lacking diuine institution secondly being no seales of the couenant thirdly they want outward signes which three things are required vnto Sacraments Qu. Which is the first Sacrament An. Baptisme the Sacrament of our incorporation or ingrafting into Christ. Rom. 6.2 Gal. 3.27 Qu. What things are to be considered in this Sacrament An. First the outward signe Water and the action of washing with water secondly the inward thing Christ his bloud and spirit thirdly the proportion or agreement betweene them both That as the body is cleansed outwardly from filth by water so is the soule purged by the bloud and spirit of Christ. Qu. What be the benefits assured to vs in Baptisme An. First remission of sinnes secondly Repentance Mark 1.3 Qu. Whence hath Baptisme all this efficacie and vertue An. Not from the Minister nor from the creature of water or any action about it but from the spirit of Christ applying to vs Christ and his merits Tit. 3.5.6 Mat. 3.11 Qu. What is the forme of Baptisme An. To dip into the water or sprinkle with water in the name of the Father the Son the holy Ghost Mat. 28 Qu. Who are the parties to be Baptised An. First infants borne of Christian Parents because they belong to the couenant 1. Cor. 7.14 Secondly men of yeares which hauing beene strangers from God and conuerted doe now make profession of their faith in God and of repentance from sinne Mat. 3.4 and desire Baptisme Qu. What vse are wee to make of Baptisme An. First to keepe vs from committing sinne by remembring our vow made to God Eccles. 5.5 Secondly to comfort our faith after we be fallen into sinne with the meditation of Gods promise to vs touching the remission of all our sinnes sealed vp in our Baptisme Qu. Which is the next Sacrament A. The Sacrament of Bread and Wine called the Communion 1 Cor. 10.16 Qu. How doe the two Sacraments differ An. Both seale vp the Couenant of saluation by Christ but the one doth it in respect of entering into couenant the other in respect of continuance in it growing in Christ. Also they differ in the signes and parties to whom they are giuen the Lords Supper being giuen onely to men of yeares the other to children also Qu. Wherefore is it ministred in bread and wine and called a Supper An. To betoken our being nourished by Christ to grow vp in him in all things which concerneth our euerlasting saluation in heauen Qu. Is Christ then truely ioyned to vs in this supper to be our food and life An. He is so according to the ordinance and promise of Christ. Mat. 26.22.27 Qu. But there is great distance betweene Christ and vs he in heauen we below in earth An. Yet by the incomprehensible vertue of the holy Ghost and through faith we are truely pertakers of Christ and all his merits and graces in the right vse of this Supper 1 Cor. 10.12 Qu. What call yee the right vse of this Supper An. When it is deliuered and receiued according vnto Christ his institution Qu. What doe yee consider in this institution An. First the outward Signes of bread and wine Secondly the consecration of the Signes by prayer as also rehearsall and exposition of Christs words spoken at his supper Thirdly the actions about the signes as breaking blessing distributing giuing taking eating drinking Fourthly a commandement to doe these actions for this end to be put in remembrance of Christ Fiftly a promise offering to vs the thing signified this is my body this is my bloud Qu. Who are to approach to this Supper An. Onely such as haue true faith and are touched with repentance for their sinnes 1 Cor. 11.26.27 Qu. After what manner are wee to pertake of this Supper An. Wee are to pertake of this supper vpon an examination of our selues 1. Cor. 11.30 Qu Wherein consisteth this examination An. In searching till wee finde out these two things first the truth of sauing graces that wee be indeed endued with a liuely faith and vnfayned secondly with diligent and effectuall loue and thirdly with hearty earnest repentance according to such markes and signes as before are set downe in the doctrine of repentance and faith Secondly the measure of these graces with what defects and feareful wants we possesse these graces hauing and holding faith with such blindnesse doubtings and vnbeliefe Loue with such vnkindnesse wrath enuy reuenge heart-burning coldnesse and vnfruitfulnesse Repentance with such little sorrow and loathing of our many and vgly sinnes with such poore indeauour against them with so small loue and care of yeelding obedience to the Law in good things commanded And this is the proper examination of communicants seruing to this purpose that in the view and sense of so great and fearful weaknesses as be mingled with their graces they may be truly humbled haue their hunger and thirst after the perfections of Christ offered and giuen in this Supper greatly stirred vp encreased and be moued with more reuerence and feruencie to call vpon God by Christ for the sitting of them to some measure of worthy pertaking in so great mysteries Qu. What is the least measure of worthinesse required in Communicants An. Some knowledge and sense of their particular sins discouered by the witnesse of the ten commandements and of their owne conscience Secondly some true faith at least a true and constant desire of beleeuing the remission of them all by Christ. Thirdly a sure purpose of amendment of their sinfull liues in time to come framing them after the word of God not in some but in all things Fourthly some readines and will to loue euen enimies that hate and hurt them to doe them good with an inward sorrow that these graces are in them in so meane a measure and a firme resolution by all good means to seek the continuance and increase of them where these things are found let them not doubt to come to him that calleth the heauy laden and sorrowfull the thirsty and hungry soule and promiseth comfort rest refreshing to such Mat 5.4.6 also 11.28 Iohn 7.37.38 Of Imposition of hands and of the Church-ministery Qu. WHerefore doth this fundamentall point of the ministerie follow that of Sacraments An. Sacraments were appointed to the Church in vaine if there were no ministrie to dispense them Qu. This ceremonie of laying on of hands whence came it An. From the Iewes who vsed it in two cases first of publike sacrifices secondly of solemne benediction and prayer Leu. 4.4 Gen. 48.17.18.20 Iacob put his hands on Ephraim Manasses blessed them and prayed for them Qu. Was this ceremonie continued in the Christian Church and by whom An. It was continued by

attaine to this faith ordinarily Isaac By the word of the Gospell soundly opened and wisely applyed to the conscience of a sinner Abra. Is this faith perfect in vs in this life Isaac No surely but very weake and little needing daily increase and strengthening Abra. By what meanes may it be increased Isaac First by reading and preaching secondly by prayer thirdly by Sacraments The third Principle Doctrine of Baptismes Abra. WHat is a Sacrament Isaac A Sacrament is an outward signe and seale of the couenant of Grace Abra. What doe yee call the Couenant of Grace Isaac An agreement which God hath made with elect sinners freely to giue them his Sonne and with him righteousnesse and life eternall so they beleeue Abra. How many be the Sacraments of the new testament Isaac Two onely Baptisme and the Lords Supper Abra. What is the chiefe vse of these two Sacraments Isaac To confirme and assure our mindes of our fellowship which we haue with Christ and all his merits vnto saluation Abra. How many things are required in each Sacrament Isaac Three first an outward signe secondly an inward thing thirdly an agreement or likenesse betweene the signe and the thing Abra. Shew these three things in Baptisme Isaac In Baptisme the outward signe is water and washing secondly the thing signified and sealed is Christ for our iustification and sanctification by his word and spirit thirdly the likenes is this that as water washeth to the outward cleansing of the body so the bloud and spirit of Christ washeth to the inward purging of the conscience from dead workes Abra. Shew vs also these three things in the Lords Supper Isaac First the signes here are bread and wine and all actions about them both in Minister and people secondly the thing signified and sealed is Christ for our further grouth by him in our iustification and sanctification thirdly the likenesse betweene signe and thing is that as bread and wine nourisheth vp our bodyes vnto a naturall life so the body and bloud of Christ being receiued by faith nourisheth vp our soule to a spirituall life Abra. When are we said to be nourished vp to a spirituall life by the Lords Supper Isaac When the soule is thereby more and more assured of remission of sinnes by the death of Christ and of perfect iustice by his obedience to the Law together with a greater mortification of sinne vnto the quieting of the conscience and the greater hope of eternall life Abra. Whence haue Sacraments power to signifie and assure Grace Isaac First from the words of Christs ordinance and promise and secondly from his holy Spirit which worketh by them as hee will Abra. VVho are to be Baptised Isaac First Infants of Christian parents secondly men of yeares which first be infidels and afterwards are conuerted to Christianitie Abra. Who are to approach to the Lords Supper with comfort Isaac Such as are able and doe endeauour to examine themselues Abra. Of what things must they examine themselues Isaac Of the truth and measure of sauing graces faith hope and loue whether we haue these and with what imperfections we haue them Abra. When may one know himselfe to be fit for the Lords Supper Isaac First when hee hath some vnderstanding of the principles of Religion and a desire to know more Secondly when the doctrine of the Lords Supper is in some measure knowne to him Thirdly when one begins somewhat to know his particular sins and to mourne for the offence of God in them being sorry hee is so little sorry Fourthly when vpon sight feeling of them of his want of Christs bloud and euery drop of it and of his spirit all the graces thereof he can hunger and thirst after these things The fourth principle Imposition of hands Abra. DOe not the Sacraments require a Ministery to dispense and minister them Isaac They doe so for being publike tokens of our religion they are to be ministred in a publike place and by publike persons appointed thereunto Abra. May not so much be signified here by imposition of hands Isaac Yes by this ceremonie is noted persons set apart for the publike ministry of the Church to minister the holy things thereof Abra. What doe yee call the Church Isaac The inuisible Church is the whole number of the elect but the visible Church is a company of persons called out of the rest of the world to know and worship the true God according to his word Abra. Wherefore hath GOD ordained a ministry in his Church Isaac First for the gathering of the elect to the faith and profession of Christ. Secondly for the building them vp vnto saluation in heauen Lastly for the wicked which liue in the Church and are not of it to take from them all excuse and to make their condemnation more iust and heauy Abra. Who are to be thought meet for the ministrie Isaac Onely such as be endewed with a good measure of knowledge and wisedome to be able to interpret and apply the Scriptures to the seuerall vses of the Church by doctrine and exhortation Abra. What dutie doe the people owe to the true Ministers of Christ Isaac First a loue and reuerence to their person and calling secondly obedience to their doctrine thirdly maintenance of their charge and estate Abra. How long lasteth the Ministry Isaac Euen vntill the second comming of the Lord Iesus The fift Principle The resurrection from the dead Abra. MVst men once dye Isaac Yea they must so because all men haue sinne therefore they are mortall by gods appointment Abra. Shall the dead be raysed againe to life Isaac The dead shall be quickned at the end of the world by the power of Christ. The sixt principle Of eternall Iudgement Abra. WHat shall follow the Resurrection Isaac The great and generall iudgement wherein all men and all their workes shall be iudged Abra. What be the parts of this iudgement Isaac Two first the laying open of all persons and things as they are Secondly the giuing of an vpright sentence vpon them Abra. By whom shall this iudgement be held Isaac It shall be held by the authoritie of God the Father but the sentence shall be pronounced and executed by Christ the Mediatour Abra. What shall be the end of this iudgement Isaac The manifestation of Gods glory both in his mercy toward the elect and in his Iustice towards the reprobate The estate of men after Iudgement Abra. WHat shall be the estate of the godly after the Iudgement Isaac Most blessed first presence of all good Secondly absence of all euill and that euerlastingly Abra. What shall be the estate of the wicked and impenitent Isaac Most accursed first the presence of all euill Secondly the absence of all good that for euermore hereof called eternall iudgement To the God eternall be prayse for euer in the Church Amen FINIS TWO SERMONS The first The Practise of the Saints Preached at a

Funerall on the 28. of December 1608. The second The Perseuerance of the Saints Preached on the 29. day of Ianuarie 1608. By T. W. Minister of the Word LONDON Printed by Tho. S. for Thomas Man dwelling in Pater-noster Row at the signe of the Talbot 1609. THE FIRST SERMON called The Practise of the Saints preached at a Funerall on the 28. of December 1608. The Text. Rom. 6. Verse 12. Let not sinne raigne therefore in your mortall body that yee should obey it in the lusts thereof THE holy and blessed Apostle Saint Paul in the eleuen former verses of this Chapter had taught that such as be iustified by faith in the blood of Christ were partakars also of the Spirit of Christ vnto their sanctification whereby they were freed not from the corruption yet from the tyranny and dominion of sin euen as iustification had freed them from the guilt and condemnation of sinne wherevpon he concludeth that sithens the gift and grace of righteousnesse in the forgiuenesse of sinne is accompanyed with a new grace of holinesse vnto amendment of life therefore the doctrine of free iustification doth giue no libertie to liue licentiously in sinne How can they which are dead to sinne liue yet therein Verse 2. then in the 3.4 and 5. Verses our sanctification is declared both by the seuerall parts thereof as also by the cause and testimonie of it The parts are three first death of sinne secondly buriall of sinne which is the progresse of mortification thirdly newnesse of life The cause is a vertue or power deriued and conueyed into the members of Christ from his death to the beating downe and keeping vnder the strength of sinne and also from his Resurrection to the quickning and raising them vp in their vnderstandings and wils vnto the study and loue of Godlines all which hee setteth forth by an excellent similitude of grafting or planting Verse 5. like as the grift translated from an old stocke to a new liueth groweth and fructifieth by the iuyce and vigour which it draweth from the stocke into which it is set so it is with the elect being taken out of the old rotten stock of Adam and thence planted into that noble stocke Christ Iesus they participate of his Spirit by vertue whereof applying the death and Resurrection of Christ vnto them they receiue power against corruption to keepe it downe and subdue it as also to loue and doe in some measure the will of God and of all this their Baptisme is no idle and naked but an effectuall pledge and testimony the water sanctified by the word as also the dipping or sprinkling the childe with water according to Christs ordinance and commandement and the comming out of the water being a powerfull instrument of the holy Spirit not onely to represent and seale the grace of the couenant but also to effect in all the elect their neerer and straighter coniunction with Christ in his death and resurrection both for iustification and sanctification After this from the sixt Verse to our Text this communion of beleeuers with Christ is proued and amplified by comparison of contraries and equals and at this twelfth Verse he falleth vnto exhortation which he deduceth out of and buildeth vpon the former doctrine as appeareth by the illatiue particle therefore let not sinne raigne which is as much as if hee should say seeing the members of Christ are vouchsafed this mercy to haue fellowship with Christs death to the killing and destruction of sinne in them by little and little euen as his crucified body dyed and languished by little vpon the Crosse also with his resurrection that as Christ being dead raised vp now dyeth no more but liueth for euer to God likewise we may perpetually liue the life of grace till wee come to glory therefore in this knowledge of this great grace wee should endeauour all that is in vs to maister and subdue those remainders of corruption which still stick in our nature that sinne raigne not in vs as a king and as a Tyrant trample vpon vs and triumph ouer vs. In this Verse consider the exhortation it selfe and the explication the exhortation is to stirre vp all Christians to hinder the power and raigne of sinne in themselues let not sinne raigne in your mortall bodies The explication teacheth how this raigne and kingdome of sin is to be hindred namely by not obeying the lusts of sinne In the exhortation the words are first to be made plaine then the matter to be handled Let not sinne The word sinne in this place and through this whole Chapter doth signifie that naturall corruption called originall sinne which sticketh both to the reason and will and hath depraued and corrupted them both Eph. 2.23 This naturall corruption is here tearmed sinne not onely because it is the fruit and consequence of our first parents sinne as also the matter and cause of all other sinnes but moreouer because it keepeth the proper nature of sin euen in the regenerate The Papists in their Remish notes deny this and say that it is not properly a sinne nor forbidden by commandement till it raigne in vs and wee obey and follow the desires thereof Which their opinion appeareth to be false by these reasons first naturall concupiscence is repugnant to the law of God as it is written I had not knowne lust except the law had said Thou shalt not lust Rom. 7.7 But whatsoeuer is repugnant to the law is sinne as it is written the transgression of the Law is sinne 1. Iohn 3.4 Therefore naturall concupiscence is sinne Secondly naturall concupiscence rebelleth against the gouernment of the spirit in the minds of the regenerate There was saith Paul a Law in my members rebelling against the Law of my minde therefore it is sinne properly Thirdly it both commeth from sinne and begetteth all other sinnes and beareth the name of sinne therefore it is properly sinne according to that rule That which maketh such is more such Fourthly young children are knowne to dye which haue no other sinne but naturall concupiscence now death is the wages of that which is properly sinne therefore naturall concupiscence hath the proper nature of sinne and whereas some say it is not properly sinne because it is not voluntary this reason holdeth not but in actuall sinnes onely howbeit originall sinne in some sence may be auouched to be voluntary insomuch as Adam voluntarily and freely disobeyed the commandement and wee all sinned in him his sinne is ours by imputation as Christs merits and righteousnesse is ours by imputation Rom. 5.12 c. And whereas some of the Fathers say it is not sinne in the regenerate they must be vnderstood first that it is not accompted to them as a sin to whom all sins are forgiuen secondly that in them it is no raigning sinne but peccatum inhabitans a dwelling sinne Rom. 7.17 Now the word body by a