Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	earth_n	free_a	great_a	55	3	2.1354	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13547	The parable of the sovver and of the seed Declaring in foure seuerall grounds, among other things: 1. How farre an hypocrite may goe in the way towards heauen, and wherein the sound Christian goeth beyond him. And 2. In the last and best ground, largely discourseth of a good heart, describing it by very many signes of it, digested into a familiar method: which of it selfe is an entire treatise. And also, 3. From the constant fruit of the good ground, iustifieth the doctrine of the perseuerance of saints: oppugneth the fifth article of the late Arminians; and shortly and plainly answereth their most colourable arguments and euasions. By Thomas Taylor, late fellow of Christs Colledge in Cambridge, and preacher of the Word of God, at Reding in Bark-shire.	Taylor, Thomas, 1576-1632.	1621 (1621)	STC 23840; ESTC S118185	284,009	494

He hath no●hing but condemnation in his mouth I will 〈…〉 him 2. A man may goe thus farre in Christian duties and be bad ground by a delusion and mistaking his owne estate namely by a false conception of faith or an vnfound apprehension of the excellency of Iesus Christ and the blessed estate of Beleeuers vnited vnto him An hypocrite may see what is the comfort of remission of sinnes what a tranquillity and heauen on earth it is to haue a good conscience washed and sprinkled in the blood of the Lambe what an happinesse to haue free accesse to God in prayer to liue with God and enioy him heere below But he sees it in others not in himselfe and hee will goe a great way to haue part in them and lay out something for them but he will not bee at so much either cost or paynes for them as they are worth and as he must pay before he haue them 3. A man may be carried a great way in temporary faith for temporary causes and selfe-respects which respects as they faile so also must his faith and hopes One is curiosity and nouelty A new Preacher or some new strange matter neuer heard of before drawes a number of men to heare gladly And now they professe they will keepe their Church and not misse For they neuer goe but they know that they neuer knew before So the Athenians Act. 17.20 will heare Paul preach and enquire the meaning of his doctrine because they say he brought strange things to their eares and their life was to heare and tell newes But Athenians grow weary both of that matter and man who ceaseth to be new And vnthankfull Israelites when Manna first commeth admire it reioyce in it feed vpon it grow strong by it Why Because it is a strange kind of meat But afterward they murmure and lothe it because not new tho it was euery day new A second selfe-respect that may make a man diligent in the means is pride and conceit They desire knowledge and reioyce to get it not to edifie themselues which were wisdome nor to edifie others which were charitie but that themselues may be knowne to be some body which is meere vanity If the world honour the profession of the Gospell they will share in that honour If it will credite them amongst men to professe the Gospell and line according to it outwardly they will doe it Iudas himselfe can fashion himselfe outwardly to the holyest Disciples A Pharise can fast and pray and giue almes to be seene and praised of men Many Pharisaicall Protestants can play on both hands or as wee say fast and loose In some company can speak good words commend good men speake of some good notes of Sermons confesse and condemne many of his owne courses and take hold on the better end of the staffe But the same man as if not the same man in another company can be as loose as scornfull and apparantly hatefull of goodnesse as euer before A third selfe-respect is worldly profit So long as men may hope to be gainers by Christ so long they will follow ioyfully as the Iewes after that Christ had fed them with bread hee could neuer bee rid of them but they followed him from place to place but neither for his Doctrine nor Miracles nor for himselfe but because of the loaues Ioh. 6.26 Profit and preferment will make a man heare diligently professe openly preach painfully at least till the preferments or profits choke both Preachers and Professors But Christ if the bring no loaues shall faile of much of his company How far did Demas goe in his profession that the Apostle Paul reckons him among the Saints who saluted the Colossians chap. 4.14 but all this was for some preferment which when he got Paul changed his note Demas hath forsaken me and embraced the present world If euer the complaint was iust it is now of Christians All men seeke their owne and as Augustine in his time complained Vix quaeritur Iesus propter Iesum Scarce any seeke Christ for Christ his sake But our wisdome will be to seeke Iesus for Iesus that is saluation Seeke him for that end he came into the world not to make thee rich in the world or heire of the earth but to enrich thee with grace of iustification and of sanctification and make thee heire of eternall life So much of the third Reason 4. God seeth it fit that hypocrites should go thus far in the way of saluation and yet fall short 1. Because he will haue his owne wayes iustified and allowed by his very enemies Euen they shall giue him witnesse both by word and deed that it is the best way though they cannot hold it 2. Hereby he cuts off all cause of iudging others before the time Thou canst not iudge betweene a sheepe and a goat only the chiefe Shepheard can 3. Seeing it befals reprobates to be esteemed and goe for good Christians and be so like as none can discerne them hee will haue vs hereby take occasion to iudge our selues what ground we are and goe to the ballance of his Word and make iust triall whether we hold waight or no whether we be sound and differenced by true markes of Christianity from apparant Christians Vse 1. How may this doctrine dant and terrifie many of vs who take our selues to be in good estate when yet we are not comparable to this bad ground whom yet if we come short of we must needs come short of saluation If the ground that goes thus far shall bee damned what damnation abides such as come not halfe way with them More specially 1. Doe wee see a stony heart receiue the Word speedily and hungrily See wee heere a gracelesse ground and heart swift to heare and painfull in trauell to get the Word soundly taught What then shall become of vs that are in no readinesse make no haste to receiue to whom the small time of an houre in a weeke is tedious while wee sit at our ease Shall forward Hearers bee condemned and the backward in hearing approued 2. If we see some that attend the Word loue it and finde sweetnes in it yet shall be kept out of heauen how can contemners raylers persecutors notwithstanding they heare hope to get in where many that haue attended remembred and marked yea and come to a great measure of knowledge by it shall be shut out 3. If we see in our Text that many who are much affected with the Word who haue receiued the same with ioy and delighted many times to confer of it by day and meditate of it by night for who will not speake and thinke often on that which ioyes his heart if I say we see here a rocky heart relenting and reioycing at the Word yet shut out of heauen what may wee thinke of many of our drowsie Hearers who are no more moued almost than the seats they sit on or the stones in the

treateth whereby we destroy so farre as is in vs and plucke him from Christ but if hee be a true Beleeuer the mighty hand of God vpholds him perhaps not from falling but from falling away 2. Christ is said to dye for a man two wayes 1. Improperly and generally for the whole visible Church for whom his death is sufficient 2. Properly truly and specially for the faithfull and Elect to whom it is effectually applyed in the vertue and merit of it Many of the former may bee destroyed none of the latter 3. Members of Christ are so two wayes 1. In the iudgement of charity and of the Church all outward members of the Church are to be reputed redeemed and iustified till by their Apostasie they declare themselues hypocrites for whom Christ neuer dyed 2. In the iudgement of certainty he dyed not for all and euery one Now the weaknesse of the argument appeares euidently That because some fall away for whom Christs death is sufficient therefore they may to whom it is effectuall or because some who in the iudgement of charity onely are redeemed fall away therefore such as are certainly redeemed by his death may 2. Pet. 1.9 We reade of one who was washed but forgets he was purged from his old sinnes Answ. There is a twofold washing One outward by the water of Baptisme by externall profession and outward reformation as Simon Magus The other inward true and reall by the blood of Christ applyed by the Spirit and faith by meanes of the Word and by the waters of sanctification And accordingly there is a twofold purging one reall and existent the other in opinion profession and iudgement of ones selfe and others The former being truly washed cannot forget their purgation as the latter may One drop of that water springeth vp to eternall life But it is no good argument Some professing cleannesse and purity fall away therefore such as are cleane indeed some washed with outward water therefore such as are baptized with the holy Ghost and fire Heb. 6.4 and 10.26 Some that are inlightened and taste of the good Word of God and are partakers of the holy Ghost and are sanctified by the blood of the Couenant fall away and cannot bee renewed by repentance Therfore Elect persons may fall away finally Answ. 1. In generall None of all these phrases implyeth true Regeneration Besides the Apostle speakes of hypocrites and such as sinne against the holy Ghost not of any true Beleeuer 2. In speciall and to the particulars Some that are inlightened fall away But this is of knowledge in iudgement not in affection of knowledge in the braine not in the heart of bare illumination without thorow-renouation or reformation of science without conscience experience practice What a great measure of knowledge had Demas Iudas and Iulian attained by which they seemed to haue cleane escaped such as are wrapped in errour And yet they were againe intangled in errour the greatest errour being to know and not to doe Now what argument is this It is possible for some truly inlightened to fall away therefore for some truly regenerate They taste the heauenly gift and the good Word of God and yet fall away Answ. By tasting may be vnderstood two things 1. An approbation in iudgement seeing in some measure the excellency of the gift Ioh. 4. but this in generall not in speciall in others not in himselfe as Balaam and Agrippa 2. An inclination in the affection rauished with that excellency as the bad ground receiued the seed with ioy and hearing and seeing the happinesse of the Saints wish and desire to partake of it if by wishing they could winne it but deale as hard Chapmen who see a commodity and their owne need of it and prize and cheapen it but will not giue so much as it must cost them and so goe away without it Balaam wished to dye the death but would not liue the life of the righteous And the young man in the Gospell was loth to sell all and so went away without saluation Whereas a sound Beleeuer will sell all with the Disciples and account all but losse or dung with Paul and exchange the treasures of Egypt with the Crosse of Christ as Moses Thus the hypocrite onely tastes the gift and feedeth not but the Elect feed on the Bread of life and drinke of the water of the Well of life vnto life eternall Now this is no good argument because some that taste doe fall away therfore so may he that feedeth on Christ. They that are partakers of the holy Ghost and sanctified by the blood of the Couenant fall quite away Hypocrites are sanctified by the blood of the Couenant 1. in respect of profession not of the power of holinesse 2. in respect of externall communion with the members of the Church in the Word and Sacraments not of inward society or sanctification 3. in respect of the application of the blood of the Couenant not by the Spirit but by the meanes but diuersly from that to the Elect To the Beleeuer truly by faith and to his saluation To the hypocrite in outward shew and appearance in opinion in the iudgement of charity onely and to his greater condemnation 1. Cor. 11.27 They are also partakers of the holy Ghost that is excellent gifts of the holy Ghost as 1. the spirit of feare howling for sinne and sorrow wishing the sins had neuer been committed as in Cain and Iudas but alwayes want the Spirit of loue 2. Externall reformation in great measure as Herod did many things but kept one Herodias 3. Feruent zeale for the Lord as in Iehu 2. King 10.16 but for a start at the beginning and for the sinnes of others not the owne 4. Holy motions with which the Spirit inspires them and often purposes and promises to follow them as Saul had many But 1. they neuer haue any but common gifts not the speciall gifts of faith charity true repentance proper and peculiar to the Elect 2. Though they haue the gifts of the sanctifying Spirit yet not the gifts of Sanctification 3. They neuer come to be sanctified throughout in body and soule and spirit 1. Thes. 5.23 nor to be throughly changed into the Image of God 2. Cor. 3.18 Now this is a weake argument Because some hauing the gifts of the sanctifying Spirit fall quite away therefore some also that haue the gift of sanctification They that taste of the powers of the life to come fall away This tasting also is incident to hypocrites and standeth in two things 1. Thoughts and meditations of the life to come 2. A powerfull working and forcing of the heart to looke somewhat that way and to doe something seeking to enter Yet they shall neuer enter 1. Because they onely taste not digest these meditations to follow them home 2. Because if they performe any thing they doe it not purely not for Gods glory but themselues not for loue of God but selfe-loue Gods glory and seruice