Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_v	eat_v	wine_n	12,841	5	7.9722	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93131	The Quakers wilde questions objected against the ministers of the Gospel, and many sacred acts and offices of religion. With brief answers thereunto. Together with a discourse [brace] 1. Of the Holy Spirit of God, his impressions and workings on the souls of men. 2. Of divine revelation, mediate and immediate. 3. Of error, heresie, and schism: the nature, kindes, causes, reasons, and dangers thereof: with directions for avoiding the same. All very seasonable for these times. / By R. Sherlock, B D. at Borwick-Hal in Lancashire.	Sherlock, R. (Richard), 1612-1689.	1655 (1655)	Wing S3255; Thomason E858_1; ESTC R203556	215,435	300

negligent and delinquent and for instruction in righteousnesse to the proficient That the man of God Gloss Lyra. he who is ordained to divine offices as Timothy was may be to that end perfected and thoroughly furnished to every good work 2 Tim. 3.16 And of the Scriptures in the verse before 't is said they are sufficient to make us wise to salvation viz. being spiritually understood saith the Inter. Gloss That they are the means both of our illumination and sanctification which are the ends of the Spirit is clear from the prayer of our Lord Joh. 17.17 Joh. 17.17 Sanctifie them with thy truth thy Word is truth The Word of God is the Word of truth for our illumination and the Word of grace for our sanctification and this prayer of our Lord was granted saith Lyra in behalf of his Apostles when the holy Spirit descended on them at the feast of Pentecost Regeneration which is the same with sanctification and to be born of God and to be born of the Spirit is ascribed to the Word of God as the conveyance of the Spirit in this respect or as the means of our new birth Jam. 1.18 Of his own will begat he us by the Word of truth Jam. 1.18 And Joh. 1.17 The Law was given by Moses but grace and truth came by Jesus Christ Joh. 1.17 Now what else are the gifts of the Spirit or at least whereunto do they tend but to the clear understanding of the truth of God revealed by Jesus Christ which revelations are the sum of his Gospel and what else are the graces of Gods Spirit but accumulative an obedience to this truth even an obedience to the Gospel of Christ 1 Cor. 1.24 Hence it is termed the power of God and the wisdome of God And his Gospel the law of the Spirit of life Rom. 8.2 2 Cor. 3.6 Rom. 8.2 2 Cor. 3.6 So that the preaching reading hearing or in a word the clearing of this Gospel unto the mindes of men is the conveyance of the Spirit thereinto An example whereof see Act 18.44 Whilest Peter yet spake these words Act. 10.44 the words of the Gospel the holy Ghost fell on them all that heard the Word 3. The Holy Sacraments both Baptism and the Supper of the Lord are effectual means also for the conveyance of the holy Spirit 'T is promised upon our Baptism with repentance Act. 2.38 Act. 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost And this is also verified from the example of Christ our head upon whose Baptism in Jordan the heavens were opened and the holy Ghost descended in shape of a dove and lighted on him Mat. Mat. 3.16 3.16 denoting unto us that by the virtue and power of Baptism not only the heavens are opened Remig. but also the gift of the holy Ghost is received therefore are we said to be born again of water and of the holy Ghost and without that the heavens are shut against us There is no admission into the celestial Kingdome Joh. 3.5 Joh. 3.5 Except a man be born of water and the holy Ghost he cannot enter into the Kingdome of heaven The Apostle St. Paul couples both Sacraments together as the conveyances of the Spirit 1 Cor. 12.13 1 Cor. 12.13 By one Spirit we are all baptized into one body and are all made to drink of one Spirit where we have the Spirit joyned with Baptism and with the Lords Supper also for what else can be meant by drinking of one Spirit but an allusion to the eating and drinking of the holy body and bloud of our Lord whereof himself testifies Joh. 6.55,56 My slesh is meat indeed and my bloud is drink indeed He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Joh. 6.55 that is is make partaker of my Spirit or of my gifts and graces For in such a spiritual sense we must needs understand the words except we admit them in the grosse carnal and corporal sense of the Romanists Hence Christ is termed by the Apostle a spiritual meat and a spiritual drink 1 Cor. 10.3.4 1 Cor. 10.3 And they did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of the same spiritual rock that followed them and that rock was Christ A spiritual meat and and spiritual drink Christ was to the Israelites of old in those Sacramental Symbols of his presence with them the Rock and the Manna and the like but in a more full measure and clear manner he is to us in those consecrated elements of his holy Supper which being rightly administred and rightly received are spiritual food indeed for we eat and drink the very Spirit of Christ therewithal that is are made partakers of his gifts and graces But how comes it to passe then that these blessed means of grace these conveyances of the Spirit are so often ineffectual Many men do daily pray often hear and read the Word of God have been engraffed into the body of Christ by Baptism and many times receive the blessed Eucharist and yet little or no newes do they hear of the Spirit very little stirrings of the heart few good motions do they feel within they are never the better nor a whit the more enricht either with spiritual gifts or graces for the use of these means The cause whereof is the hardnesse of mans heart which receives not the impressions of the Spirit the corruption of mans nature which quenches the sacred fires of Piety and Charity before they be well inkindled in the soul the exorbitant and unruly lusts of the flesh and of the world which resist the good motions lustings and strivings of the Spirit of God Intus existens prohibet alienum when the fruits of the flesh have overgrown the soul there 's no room for the fruits of the Spirit to take rooting there These two kindes of fruits cannot grow both in one heart but the one will choak overgrow and destroy the other To this outward means of grace then and of the Spirit the inward qualifications the infitting of the soul to receive the impressions of the Spirit must be added Actus activorum in patiente disposito as the patient is disposed and fitted to be wrought upon accordingly so is the power and efficacy of the Agent so that according as the hearts of men are more or lesse perspirable and plyable to the impressions of the Spirit accordingly so are his workings and inspirations upon the heart The holy Spirit is compared in Scripture to water Joh. 7.38 39. and as the water is of a diffusive nature and knows no bounds but as 't is limited by the channel or vessel that holds it so the Spirit is in himself of a spreading quality and is only straitned by the

let each esteem other better then themselves For saith the Father hereupon There may be those secret and hidden vertues in others whereby they do excell thee though that whereby thou doest seem to excell others be not secret but apparent 4. To have no Christian sympathy or fellow feeling either of the sins or sufferings of our Christian brethren is a fourth branch of Schism For as in the natural body if one member suffer all the members suffer with it or one member be honoured all the members rejoyce 1 Cor. 12.26 And the reason is given vers 25. That there should be no Schism in the body but that the members should have the same care one for another So it is in the mystical body of Christ as it followes vers 27. Now ye are the body of Christ and members in partisular That there be no Schism therefore 't is required that we have the same care one for another and according to the same Apostles injunction Gal. 6.2 Bear ye one anothers burdens and so fulfil the Law of Christ who hath borne the burden of our sins and so must we by his Law of charity bear one anothers burdens both of sins and sufferings or else we manifest our selves to be no true members of his mystical body but either such members as are dead by sinfulness or cut off from the body by Schism 5. He cannot be free from the guilt of Schism who doth not heartily desire and fervently pray for the peace of the Church even for the peace 1. of all Christendome in general for the happy knitting together of the broken parts and divided members of this too much disagreeing body and for the peace and prosperity 2. of that particular Church whereof each one is member as Psal 122.6,7 Pray for the peace of Hierusalem They shall prosper that love thee peace be within thy wals and prosperity c. The same Christian duty is commanded also 1 Tim. 2.1,2,3,4,5 As to the parts of external communion 1. 'T is a branch of Schism to reject the ancient Christian Creeds which are no other but those consonant agreeing joynt bodies of the holy Christian faith whereby as by so many ligaments and sinews all Christians are conjoyned as members of the same mystical body being all of one accord and of one minde Phil. 2.2 For it is the unity of the faith and of the knowledge of the Son of God or the unanimous sincere profession of one and the same Christian Faith whereby we grow up together as one perfect man unto the measure of the stature of the fulness of Christ Eph. 4.13 2. To forsake the publique assemblies of our Christian brethren in the publique worship of God is another branch of external Schism and contrary to the rule of the author to the Heb. 10.25 Where he forbids this as he enjoynes the former and that because the one does commonly follow upon the other 1. Therefore he enjoynes vers 23. Let us hold fast the profession of our faith without wavering And 2. that which would follow upon the transgression of this command not forsaking the assembling of your selves together as the custome of some is vers 25. 'T was the custome of some for fear of persecution and reproach to forsake the publique assemblies of Christians Gloss interlin in loc and of others saith the Glosse upon presumption of their own piety and perfection to separate themselves from the rest of their brethren whom they rashly judged to be sinners and such imperfect defective persons as were unworthy of their society to forsake the assembling of our selves together for either of these causes contracts the guilt of Schism In the latter respect the Novatians separating themselves from the Church of Christ Euseb eccl hist l. 6. c. 33. cal'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Puritans saith the ecclesiastical historian 3. And this kinde of Schism consists of two parts 1. To refuse to joyn in the participation of the same Sacraments 2. In the use of the same Liturgies or publick forms of divine worship As to the 1. There is but one baptism Eph. 4.5 or one Sacrament whereby we are engraffed into the body of Christs Church which whosoever refuses or re-admits both the Catabaptist and the Anabaptist makes a breach in the mystical body of Christ So but one Sacrament of our nourishment and growth in grace even that of the holy body and bloud of Christ in communion whereof we being many are one bread and one body for we are all partakers of of that one bread 1 Cor. 10.16,17 Even saith the Father As many grains are incorporate in one bread and many members in one body so the faithful members of Christs Church make up but one bread and body by participation of Christs blessed body and bloud under the sacramental representation of bread and wine Aug. He that contemns or neglects then the use of this Sacrament doth for his part separate and divide himself from the body of Christ wherewith every prudent good Christian desires to be joyned that he may grow into him in all things which is the head even Christ Eph. 4.15 And Sacraments amongst many other holy ends of their institution hath this for one that they are marks of distinctions saith judicious Hooker to separate Gods own people from strangers Hook eccl pol. lib. 5. sect 57. 4. To decline the use and to refuse to joyn in the Church Liturgies or publique forms of divine service such Liturgies being both agreeable to the word of God and to the doctrine and constant practise of the Church in all ages if it be not in it self a branch of Schism 't is the cause and cursed parent thereof For as no form of prayer is the mother of confusion so several forms by persons of the same Church are the means and in-lets of division for whilest one likes this mans way of praying and another likes another mans way one saith I am of Paul and another I am of Apollo c. Therefore to prevent all division in the Church and to keep out all corruptions both in faith and manners and to avoid all ignorant insignificant improper and extravagant waies of expressing our mindes unto God in prayer As also that we might communicate in each others prayers and reap the benefit of each others fervency and devotion of soul in prayer these were the great and weighty reasons wherefore ever a set and standing form of publique prayers hath been prescribed and used in the Church of Christ And when we do consider and remember 1. That God himself under the Law commanded set forms of prayer to be used Numb 6.23 Deut. 20.3 26.3,5 2. That Moses thanksgiving for that admirable victory given the Israelites against Pharaoh not only stands upon record for a precedent or pattern for the framing of prayers which might be repeated often but also grew afterwards to be a part of the Jewish Liturgy 3. That all the