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	life_n	wine_n	6,722	5	7.7919	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09376	A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon the 11 chapter to the Hebrewes preached in Cambridge by that godly, and iudicious divine, M. William Perkins ; long expected and desired, and therefore published at the request of his executours, by Will. Crashawe and Tho. Pierson, preachers of Gods Word, who heard him preach it, and wrote it from his mouth.	Perkins, William, 1558-1602.	1607 (1607)	STC 19677.5; ESTC S2273	415,205	614

gold siluer or promotion but reconciliation with my God and his fauour in Iesus Christ If thou hast these two then thou goest beyond Cain then shalt thou stand before God with Abell and be accepted Remember these two humiliation for sinne and desire of reconciliation these two is the summe of religion If thou hast these thou art blessed with Abell if not cursed with Cain howsoeuer thou liuest in the world If thou say Cain kill'd his brother and so would not I doe for all the world I will do no man hurt in body or goods This will not serue for it is said that God had no respect to Cain afore he kill'd his brother euen when he offred his sacrifice and therefore this duty is most necessary and there is no shifting it off 2. Cain offred as well as Abell yea Cain offred afore Abell as it is manifest in Genesis 4.3 And yet Abels sacrifice was better when it came to the proofe and was accepted not Cains which came first Hence we learn that a man may be more forward then many other in many outward duties of religion and yet not be accepted of God Another may be not so forward to the duty and yet when hee comes be better accepted Whence comes this what is forwardnesse in good duties a fault Nothing lesse but hence it is he that outwardly is most forward may come in hypocrisie without faith the want whereof makes his forwardnesse nothing worth Many such haue we in our Church great frequenters of places and exercises of religion and yet they come but as Cain did or it may be in worse intents Thy forwardnesse is to be commended but take this with thee also Care not so much to be first at the Sermō or to be there oftner thē other as to goe with true faith repentance a heart hung●ing for grace if not boast not in thy forwardnes Cain offred afore Abell yet not accepted so there may com an Abell after thee bring faith with him be accepted whē thou with thy hypocriticall forwardnes shalt be reiected as Cain was Thirdly did Cain offer as wel as Abel Hence we learn that the Church militant is a mixt cōpounded cōpany of men not of one sort but true beleeuers hypocrites mingled together as here in the very infancy of the Church here was a Cain worshipping in shew as wel as Abell that worshipped in truth So was it in the infancy so in her perpetual growth so shal it be in the last age of the church the good shal neuer be quite separated frō the bad vntil Christ himself do it at the last iudgement Goates shall alwaies be mingled amongst the sheepe till Christ the great shepheard do separate them himselfe Math. 25.34 And he that imagineth a perfect separation till then imagineth a fancy in his braine and such a Church as cannot be found vpon the earth This being so let no man therfore be afraid to ioyne himself to the visible Church neither let any that are in it go out of it because the bad are mingled with the good for so it hath been alwaies euer wil be he then that wil go out of a Church because there be hypocrites in it must go out of the world for such a Church is not foūd but triūphant in heauē Fourthly 〈◊〉 that Cain Abel offred hence we learne that the Church of God which truly professeth his name hath been euer since the beginning of the world For this Church was in the houshold of Adā whē there was no more but it in the world for sacrifice to God is a sign of the Church yea beside the sacrifice they had a place appointed where Adam his family came together to worship God For so much Cain intimateth Gen. 4.14 16. Cain went out from the presence of the Lord that is not onely out of his fauour protection but from the place of his solemne seruice where he wonted to manifest his special presence to his childrē seruing him and therfore Cain as being excomunicate complaines verse 14 because he must leaue it Thus the Church hath been frō the beginning therfore is truly call'd Catholike The Papists abuse this place notoriously for whereas the Church hath been so antient they argue therfore it is aboue the Scripture yea that we could not know it to be Scripture but by the antient testimonie of the Church We must know the Scripture is two wayes to be considered 1. As it was written penned by holy men and so it is later then the Church for Moses was the first penman of Scripture but secondly as it is the word of God the substance sense and truth therof is much more antient thē the Church yea without the word of God there can be no Church For without faith is no Church because the Church is a cōpany of beleeuers and without the word it is no faith therfore no word no faith no faith no Church So then the Scripture was afore the Church but penned after Thus we see that Cain and Abell offered Now secondly what offred they sacrifices Sacrifices were vsed in the worship of God for two ends 1. When a sacrifice was offred especially of beasts when a man saw the bloud of the beasts poured out it put him in mind of his own sins and the desert of them taught him to say thus Eue as this creature is here slain his bloud distils drops away so my sins deserue that my bloud should be s●●ed and my soule be drenched in hell for euer This creature can die but one death for it sinneth not but my sins deserue both the 1. and 2. death Secondly sacrifices serued to put the●● in minde of the Messias to come and the slaying of the beasts shewed them how the Messias should shed his bloud giue his life for the ●ir●s of the people These are the 2. principal ends of sacrifices for these 2. ends did Cain Abel offer Cain in hypocrisie and for fashion sake Abell in truth conscience and sinceritie As it was in the old sacrifices so is it in our Sacraments of the new Testament whereof the sacrifices were all types 1. In baptisme sprinkling of the water serues to shewe vs how filthily we are defiled with our owne sinnes 2. It signifies the sprinkling of the bloud of Christ vpon the heart of a sinner for his sanctification from sinne 2. In the supper the breaking of the bread signifies 1. how we should be broken in humiliation for our sinne and the pouring out of the wine how our bloud and life should be shed and poured out for our sinnes if wee had that that we deserue And secondly they represent vnto vs how the body of Christ was broken his bloud poured out for our sinnes which he was content to suffer vnder the wrath of his Father for our sakes so that we see both the sacrifices and

and we seeme presently to enioy them we cannot enioy any of them fully but sauing Faith hath this power to giue them all a present being in our hearts and vs such a real possession of them as greatly delighteth a Christian soule insomuch as the feeling of the sweetnesse of this glory though it be to come ouerwhelmeth the feeling of a worldly misery though it be present Fourthly it is added And the euidence This word signifieth and teacheth vs two things concerning faith 1. Faith is an euidence c. That is Faith so conuinceth the minde vnderstanding and iudgement as that it cannot but must needes yea it compelleth it by force of reasons vnanswerable to beleeue the promises of God certainly 2. It is an euidence that is whereas life euerlasting and all other things hoped for are inuisible and were neuer seen of any beleeuer since the world began this sauing faith hath this power and property to take that thing in it selfe inuisible and neuer yet seene and so liuely to represent it to the heart of the beleeuer and to the eye of his mind as that after a sort he presently seeth and enioyeth that inuisible thing and reioyceth in that sight and enioying of it and so the iudg●ment is not onely conuinced that such a thing shall come to passe though it be yet to come but the minde as farre as Gods word hath reueald and as it is able conceiues of that thing as being really present to the view of it Let one example serue for all life euerlasting is a thing hoped for Now Faith not onely by infallible arguments grounded vpon the word and promise of God conuinceth a mans iudgement that it shall come to passe insomuch as he dare say that he knoweth as certainly there is a life euerlasting as that he liueth and moueth but this Faith also as much as Gods word hath reueald and as farre forth as the minde of man is able to conceiue of it so representeth this life euerlasting to the eye of the soule as that the soule seemeth to apprehend and enioy this life euerlasting yea often in such measure as that he contemneth the world and al the present felicity of it in cōparison of that measure of the ioyes therof which faith representeth to his soule and thus faith makes that present which is absent and makes that manifest and visible which in it selfe is inuisible inuisible to the eyes of the body it makes visible to the eye of the soule the sight of which eye is both giuen and continued and daily sharpened by sauing faith And thus faith is a most excellent euidence of things not seene So then the whole sūme of this first effect is briefly thus much Whereas things to be beleeued as perfection of sanctification resurrection glorification c. are not yet seene neither can be in that they are not yet come to passe yet if a man haue grace certainly to beleeue the promises of God these things shall haue a being to his soule in that both his iudgement knoweth assuredly they shall come to passe and his soule in most liuely and ioyfull representations seemeth to enioy them Hitherto of the meaning of the first effect Now in the second place let vs see what instructions this first effect thus vnfolded doth minister vnto vs. First whereas faith giues a substance and being to things that are not we learne that the Fathers in the old Testament that liued afore the incarnation of Christ were truly partakers of the body and bloud of Christ. If any alledge that this is strange considering that Christ had thē no body bloud neither had he any vntil the Incarnatiō how thē could they receiue that which thē was not I grant it is true they thē had no being and yet the Fathers receiued thē but how can this be I answer by the wonderfull power of sauing faith which makes things that are not in nature to haue in some sort a being subsistence and so was Christ though he was to come present to the beleeuers of the old time For Apoc. 13.8 Christ is a Lambe slaine from the beginning of the world That is slaine as wel then as now and that not only in the counsell decree of God wherby he is borne slaine in all times and places nor onely in regard of the eternal power efficacie and merit of his death but also euen in respect of the heart of the beleeuer whose faith makes that that is locally absent after a sort truly and really present euen so also is Christ a Lambe slaine euen from the beginning of the world See a plaine demonstration hereof in Ioh. 8.5.6 Abraham saw me saith Christ and reioiced How could this be when as Christ was not borne of 1000. yeares after Ans. This could not be in reason but it was indeed to Abrahams faith wherby he saw Christ more liuely and more to his ioy consolation so many 100. yeares afore he was thē many which liued in Christs time and saw him and heard him and conuer●ed with him for they liuing with him yet were as good as absent from him because they beleeued not in him And Abraham though Christ was so far from him yet by his faith was present with him Againe 1. Cor. 10.3 the ancient beleeuing Israelites ate the same spirituall bread and dranke the same spirituall rocke and that rocke was Christ How could they eate and drinke Christ so long afore he was I answere they did it by reason of that wonderfull power of faith which makes a thing absent present to the beleeuer By that faith they receiued Christ as liuely as effectually as much to their profit and comfort as we do since his comming If any man aske how could their faith apprehend that that then was not I answer by giuing them interest title to it and so the Fathers are said by faith to haue receiued Christ because their faith gaue them right and title in Christ and in their hearts they felt the efficacie of his death resurrection whereby they died to sin and were renewed in holinesse as well as we are now by the same efficacie Secondly whereas faith makes things absent present Here they are confuted that teach that the Lords supper is no Sacrament vnlesse the body bloud of Christ be either truly turned into the bread wine or at least be in or about the bread that so he is locally present must locally and substantially be receiued and this say they is the most cōfortable receiuing of Christ for what comfort is it to receiue one absent but these men know not this notable prerogatiue of true faith Faith giues being to things which are not and makes things present which are absent they therefore that will haue Christ locally present they take this noble prerogatiue from faith for here is nothing absent which faith should make present we neede not goe in this Sacrament to require a

of the bloud of the Paschal Lamb which was a notable rite ceremony vsed in this first Passe-ouer after this māner The bloud of euery Lamb was put into a bason sprinkled with a bunch of Hysope vpon the doore posts of euery mans house among the Iewes Now this rite did not continue alwaies but was peculiar proper to this first passe-ouer kept in Egypt at the institution thereof being then practiced but not after in regard of that speciall deliuerance then at hand wherof it was an assurance for it signified vnto them that the Angel of the Lord cōming to destroy the first born of Egypt seeing that bloud so sprinked should passe ouer their houses and touch none of their first borne of man nor beast This end of the sprinkling of this bloud is here likewise set down in these words Lest he that destroyed the first born shold touch them He that is the Angell of the Lord who was sent to destroy the first born throughout all Egypt both of man and beast saue onely of those who had their door posts sprinkled with bloud And thus much for the meaning of the words First obserue what the H. ghost saith of this fact of Moses in ordaining the Passe-ouer namely that he did it by faith Hence we learne that the Sacraments of the new Testament must be celebrated in faith for herein we are to seek to be acceptable to God as Moses was The L. supper in the new Testament succeedeth the Passe-ouer in the olde for that was a signe to the Iews that Iesus Christ the immaculate Lamb of God should afterward be sacrificed for their sinnes and this is to vs a signe of Christ already sacrificed Now look as that was ordained receiued vnder the Law so must this be administred receiued vnder the Gospell But in the olde Testament Moses celebrates the Passe-ouer through faith enioines the Israelites so to doe therefore accordingly must wee by faith celebrate and receiue the Lords supper vnder the Gospel Cains sacrifice was fruitlesse to him and odious to God because he offered not in faith no lesse were all other faithlesse sacrifices euen so euery Sacrament and spirituall sacrifice receiued or offered in time of the Gospell is vnprofitable to man and vnacceptable vnto GOD if it be not receiued in faith In euery Sacrament wee receiue some thing from God as in euery sacrifice we giue some thing to God In the Lords supper as the minister giues the bread and wine into the hand of the receiuer so the Lord God giues his sonne vnto their hearts Now if faith be wanting Christ crucified is not receiued for faith is the hand of the soule without which there is no receiuing of Christ his benefits but contrariwise a heauy and feareful sinne heaping vp Gods wrath against vs. Hereby we learne how sundry sorts of people sin most grieuously against God for many come to receiue the Lords supper who are altogether ignorant in the nature vse thereof not knowing what the sacrament meaneth yet because it is a custom in the church they will receiue at least once a yeare though they know nothing therein as they ought Now such persons must know they ought to come in faith which they cannot do because they want knowledge and therefore in receiuing it so they commit a grieuous sin so indanger their own soules because they receiue it vnworthily And this is not the fault of young ones onely but of many whose yeares might shame them for their ignorance if they were not past all feeling of spirituall wants A second sort there are who receiue the Lords supper say they will doe so because they haue faith But these are like the former for their faith is nothing but honest dealing among men thinking that if they bring that to the L. Supper though they haue no more yet all is well The greatest sort are of this minde taking fidelitie for true faith it is a plaine point of popery so common as almost in euery place men do embrace it But these deceiue themselues for another kinde of faith is required of those that receiue the Lords supper worthily namely such a faith wherby we doe not onely beleeue the remission of sins in Christs blood but also are assured that the bread wine receiued worthily are signes and seales of the same blessing exhibited vnto vs by Christ. He that comes onely in a good meaning deceiues himselfe receiues to his condemnatiō And yet alas many euen of the ancient sort haue no other faith but their good meaning A third sort there are who yet goe further and knowing the vanitie of this opinion that a mans fidelitie in his dealing with men should bee his faith to commend him vnto God they hold know that true faith is to beleeue their owne saluation in the blood of Christ and these are to bee commended in respect of the former But herein they faile that comming to receiue they bring not with them a liuely faith for it is not only required in a communicant that hee professe the faith of Christ aright but a worthy receiuer must looke to his owne heart that his faith therein be a liuing faith such as worketh by loue and shewes it selfe by obedience Now herein many that haue good knowledge doe grieuously offend That howsoeuer they make a shew of faith in an orderly and religious carriage of thēselues on the Cōmuniō day yet whē that time is a little past they returne to their former sinnes againe neuer els hauing any care nay not so much as making any shew of laying away their sinnes saue onely at the receiuing of the Lords supper And thus do too many of those who make a faire profession These men bring faith in profession but yet their faith is dead for if it were a liuely faith it would purifie their hearts cause a change in them from euil to good and from good to better euery day more and more But blessed be God by whose mercy it comes to passe that there are some in his Church who come with such a faith and thereby communicate acceptably to God and fruitfully to themselues Yet wee must confesse they are but fewe in comparison But as for all the other three sorts of people they sinne grieuously because they bring not the hand of a liuely faith to receiue those things which their God offereth vnto them Wee therefore in this example are admonished to celebrate receiue the Lords supper in such sort as Moses did namely in faith and that not in an idle or dead but in a liuely faith which may both before and after the receiuing of this sacrament bring forth good fruits to the reforming of our liues in continuall obedience for Gods glory and our owne comfort and saluation in Christ. 2 Obserue further Moses ordained and made the Passe-ouer We may not thinke that Moses killed all the lambes that were