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	flesh_n	wine_n	5,914	4	7.6680	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47442	A second admonition to the dissenting inhabitants of the diocess of Derry concerning Mr. J. Boyse's Vindication of his Remarks on A discourse concerning the inventions of men in the worship of God : with an appendix containing an answer to Mr. B's objections against the sign of the cross / by William, Lord Bishop of Derry.	King, William, 1650-1729.	1696 (1696)	Wing K534; ESTC R4453	121,715	288

latter we do in every Act of Outward Devotion such as Bowing Kneeling Standing putting on Sackcloth c. all which represent our Duty and are professions of our Intentions to perform it Tho' therefore Mr. B. should prove by Scripture that the Sacraments represent our Duty as required by God yet it were nothing against me except he prove it to be proper and peculiar to Sacraments to represent our Duty as profest by us to the Exclusion of all other Signs However tho' I need not take Notice of the Scriptures he produces to this purpose they not being to the point in hand yet because they are all perverted from their true and genuine sense I think my self obliged to Vindicate them from his false glosses and shall with them likewise consider his other Arguments on this Head The first is John 3. 5. Except a Man be born of the Water and the Holy Ghost he cannot enter the Kingdom of Heaven This he produces Vind. 38. to prove that Washing with Water is by its Resemblance Instructive to us concerning the Priviledges and Duties of the Covenant we enter into But here is nothing concerning Instruction but the plain and litteral meaning of the place is That Baptism represents to us the Will of God to give us a New Birth by Water and the Holy Ghost The Water doth not only Instruct us in the Necessity of the Regenerating and purifying Vertue of the Holy Spirit as he seems to suggest but when duly used it carries that Vertue along with it The second place produced by him to prove the Water in Baptism to be an Instructing Sign concerning our Duty and Priviledges is Tit. 3. 5. He saved us by the Washing of Regeneration and Renewing of the Holy Ghost This fully proves that it is God's Institution that we shou'd be saved by Water and the Holy Ghost in Baptism if Mr. B. thinks that we are only Instructed in that Priviledge by the Water in Baptism as he seems to do he contradicts the very Letter of the Holy Scripture which says we are saved by it and he seems to be influenced in this point with Socinian Notions The third place is Acts 22. 16. Arise be Baptised and wash away thy sins This he produces to prove that Baptism is Designed to Instruct us concerning our guilt as well as pollution and the necessity of our being cleansed from it by the laver of our Mediators Blood But sure the place proves quite another thing not only that we are Instructed by Baptism concerning the necessity of being Cleansed but that we are actually Cleansed and Washed in our Mediator's Blood by it and have our Sins then and not before forgiven us So the Scriptures frequently Teach us and so the Church has ever understood it it is not for any Merit of our Faith or Repentance that our Sins are forgiven us and therefore God may as Justly and has as positively made Baptism a condition of our Pardon when it may be had as either of them Christ may apply the Vertue of his Blood to us on what terms he Pleases and since he has made Baptism a Condition the meaness of the thing ought to be no Exception any more than the washing in Jordan was a just Exception to Naaman the Syrian We are therefore as much regenerated by Baptism Cleansed Saved and Pardoned by it as Naaman was Cured of his Leprosy by Washing in Jordan And can no more be partakers of these benefits without it when we may have it then he cou'd without the other It is therefore of very ill consequence to interpret these places of bare Instruction and I hope Mr. B. will not say he meant so to interpret them as to Exclude the real force and efficacy The fourth place is John 6. 53. 54. Who so eats my flesh and drinks my Blood hath Eternal Life For my Flesh is Meat indeed and my Blood is Drink indeed This he produces to prove that in the Lords Supper There is not only a Commemorative Representation of the Death of Christ but also an Instructive Representation of our spiritual Communion with him in his Body and Blood And of Those Duties by which we are said 〈◊〉 Eat his Flesh and Drink his Blood Vind. p. 39. But there is no colour for such a gloss The Place speaks of feeding by Faith on the Flesh and Blood of Christ either in or out of the Sacrament 'T is certain and confessed by the Church of God that there is a peculiar Feeding on the Body and Blood of Christ by worthy Receivers in the Sacrament of the Lord's-Supper and that there is not only a Commemorative and Instructive Representation of them as Mr. B. alledges but a real and true Communion of them your Confession of Faith uses the Words Really and Indeed Chap. 29. and therefore i● is great perverting of those Words of St John to interpret them of such Commemorative and Instructive Representation only and a ready way to bring in the Socinian Notions of Sacraments The Fifth place Vind. p. 39. is Rom. 6. 3 4 5. So many of us as were Baptised into Christ were Baptised into his Death therefore we are Buried with him by Baptism unto Death that like as Christ was Raised up from the Dead by the Glory of the Father even so we also shou'd wàlk in Newness of Life He alledges Vind. p. 39. That dying unto Sin and walking in Newness of Life is not signifyed as the Benefit Conferred by God as I suppose but rather as the Duty required from us And to the same purpose he quotes Coloss 2. 12. Buried with him in Baptism wherein also you are risen with him and you being dead in your sins and the uncircomcision of your flesh hath he quickned together with him having forgiven you all trespasses It is manifest from the plain Words of these places that the Apostle here shews what God has done for us and from thence infers what we owe to him He has mortified Sin in us by Baptism he has buried us with Christ he has forgiven us all Trespasses he has quickened us together with him as he raised Christ and given us a New Life by his Holy Spirit let any one judge whether these are Benefits we receive from God as I affirm or rather Duties required from us as Mr. B. alledges Every one of these as the Church of God has ever Taught and as the generality of Christians except Pelagians of old and Socinians of late have professed to believe are Acts of God's efficacion Spirit upon us and not Duties required of us tho' they infer Duties to be perform'd by us We cannot quicken our selves or kill Sin in us till the Spirit of God deliver us from the Body of Death and quicken us by a new Principle and then when he has given us a New Life it is as the Apostle infers our Duty to walk in the Newness of that Life This is plainly the Apostles Reasoning Rom. 6. for after he

I find the Socinian Notions too much encourag'd by some have very much shaken I should think what I have before said alone sufficient to Answer Mr. B's whole Discourse concerning them and to shew it to be of no force But whilst Men are made to look on Sacraments as primarily designed to bind us to our Duty to God and not rather as Pledges and Conveyances of his Grace to us they are apt to be deterr'd by having their Duty set before them in so strong and the Grace to perform it in so weak a Light whereas if Men look on them principally as Tenders of Grace and Assistance to perform their Duty better and more easily than they did before and consider this as the proper and peculiar effect of them as Sacraments and that which distinguishes them from all other Signs as I have and shall prove it is this will encourage them to come to them cheerfully and bind themselves readily to that Duty which they here hope for Grace to discharge in which hopes God will not deceive them But Mr. B. has so order'd the matter that he has perverted most of those Scriptures that give us this hope and assurance to a quite different purpose so that in the relation I stand towards you I am obliged to instruct you in the orthodox sence of them and vindicate them from the Socinian glosses he thus puts on them I proceed therefore first to shew you That the Sacraments are primarily signs of God's Grace and not properly of our Duty tho' they imply it This I think necessary to do to make you understand the true nature of Sacraments for otherwise I must let you know it is not necessary to the point in dispute about the Sign of the Cross for whether the Sacraments are immediately signs of our Duty or no it is plain as I shall shew you in the Second place That the Scripture warrants us to use other signs of our Duty besides them And in the Third place That the Cross is such a sign as the Scriptures warrant Sect. II. That the Sacraments are Primarily Signs from God to us of his Grace and not properly of our Duty either as required by God or profest by us tho' they imply it I. THIS is plainly the Doctrine of our Church in her Catechism and Articles In the first She teaches That a Sacrament is an Outward and Visible Sign of an Inward and Spiritual Grace given unto us by God restraining the Sign to this Grace of God And in her Articles she declares That Sacraments be not only badges or tokens of Christians Profession but rather they be certain sure Witnesses and Effectual Signs of Grace and God's good-will towards us by which he doth work invisible in us Art 25. And again Baptism is not only a sign of Profession and Mark of difference whereby Christian Men are discerned from others that be not Christened but it is also a sign of Regeneration or new birth whereby as by an Instrument they that receive Baptism rightly are grafted into the Church c. Art 27. And further The Supper of the Lord is not only a sign of the love that Christians ought to have amengst themselves one to another but rather it is a Sacrament of our Redemption by Christ's Death insomuch that to such as rightly worthily and with Faith receive the same The Bread which we break is a partaking of the Body of Christ c. Art 28. In all which places our Church makes the Grace of God effectually Communicated to us in the due use of the Sacraments to be properly and principally signified by them To these Articles I suppose you do assent they being approved by the Heads of Agreement which Mr. B. asserts to be the Common Principles wherein both the Presbyterian and Congregational Divines are agreed Rem p. 142. II. Besides this Authority of our Church I think most Divines that have written to purpose on this Subject distinguish between the things signified by a Sacramental Sign The things pre required in us to the use of it and the Benefits Consequents and Effects of it Thus in the Lord's Supper the things properly and immediately signified are the Body and Blood of Christ which are therein communicated to us The things pre-required in us are to Examin our selves to have a lively sense of God's Mercy in Christ to have a thankful remembrance of his Death and be in Charity with all men These are the Wedding Garments to make us acceptable Guests at this Feast Lastly the Benefit or Effect of this Sacrament is The refreshing our Souls by the Body and Blood of Christ as our Bodies are by the Bread and Wine I might instance the same in the other Sacrament of Baptism but an Example will make it plainer for both We will suppose then a King grants a Pardon to a Rebel under the Great Seal Now the Great Seal in this case signifies as every body knows the King's Favour and Grace to the Person to whom it is granted this is the direct proper and immediate signification of it But it is supposed or pre-required that the person so favoured is willing to accept of the Pardon granted by it and that he is resolved to be a faithful Subject for the future The Consequent of this Pardon is that he who has it shall enjoy his Liberty Estate and Life as formerly Now if any should argue from this that the Great Seal is a sign of our Submission and Allegiance and of the enjoyment of our Liberty Property c. it would be in effect the same as if they should say that a red Sky at Evening in Harvest which properly signifies a fair day to follow is a sign of the Obligations which Husbandmen lye under to imploy their diligence in the season offer'd to preserve the Fruits of the Earth and of full Barns and encrease of Wealth because these are all Antecedents or Consequents of the fair day which such a Sky properly and immediately signifies III. Mr. B. in opposition to this Doctrin takes some pains to prove the Sacraments designed to represent our Duty to us and to signifie our Obligation to perform it and applies several places of Scripture to this intent But I desire you to observe that the thing Mr. B. ought to prove is that they are Signs from us to God for tho' they represent our Duty to us they may still be Signs from God to us signifying his Will requiring us to perform such Duties and not from us to God signifying our Intention and Resolution to perform them for it is necessary carefully to distinguish between God's signifying his Will to us by certain signs which require or represent our Duty and our professing Obedience to him in such significant Actions as are proper to express it The former God doth in many Types and Signs in the Old and New Testament besides the Sacraments which signifie them only by Consequence and Implication not directly and the