Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	eat_v	flesh_n	spirit_n	5,261	4	5.5821	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12099	Five pious and learned discourses 1. A sermon shewing how we ought to behave our selves in Gods house. 2. A sermon preferring holy charity before faith, hope, and knowledge. 3. A treatise shewing that Gods law, now qualified by the Gospel of Christ, is possible, and ought to be fulfilled of us in this life. 4. A treatise of the divine attributes. 5. A treatise shewing the Antichrist not to be yet come. By Robert Shelford of Ringsfield in Suffolk priest.	Shelford, Robert, 1562 or 3-1627.	1635 (1635)	STC 22400; ESTC S117202	172,818	340

dedicating Temples to God in their names we have the blessed saints still living and dwelling among us Oh blessed we And this doctrine is confirmed by the Article of the Communion of saints therefore they which neglect this holy fellowship in joyning with them to serve and worship God in this lower house as they serve and honour him in his higher house do as much as in them lies cut themselves from this holy Communion and have a great losse which none can see but they that have spirituall eyes But what will worldlings say If we come to Gods house every saints day we shall come short of our houshold business● and our poore should be hindered from providing their necessaries I answer Because you come short with God in his service therefore he comes short with you in his blessing where Gods service is wanting there means want foison Saith not Hagge so Ye have sown much and bring in little ye eat but ye have not enough ye drink but ye are not filled with drink ye clothe you but there is none warm and he that earneth wages earneth wag●s to put it into a bag with holes What is now either gotten or saved this way by sparing from God We pull from him and he pulls from us who is the stronger The eighth office is To use all the responsals or answers prescribed in the holy Liturgie The people must not onely joyn with the minister in heart but in voice too because of all outward means this is most significant and effectuall as being the hearts eruption and interpreter And for such as are unlearned it is fit for them to learn them and to have them printed in their hearts to make them their own and to use them at other times because no pattern of prayer can equall this And this dutie of praying and praising God together with Gods ministers is by S. Peter prescribed to all the faithfull where he tells them that they are an holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ. These spirituall sacrifices are three Prayer Fasting and Almes by Prayer we sacrifice our souls to God by Fasting we sacrifice our bodies and by Almes our goods These three we have to give to God and no more and these three are bettered to us by our giving to him Our souls are bettered by his accepting and sanctifying of them our bodies are bettered by being freed from surfetting and diseases and our goods are bettered by Gods blessing of them The charitable mans cow casteth not her calf his corn is not blasted his fruit not eaten with caterpillers and the borrower runnes not away with his money Therefore Ecclesiasticus saith A mans almes is his purse as if it were said It keeps his ●●●te Further he saith Bestow thy treasure a●●●● the commandment of the most high and it shall bring thee more profit then gold And again Lay up thy almes in the secret chambers and it shall keep thee from all afflictions What are the secret chambers they be the hungry bellies of the poore little see we what they want But to proceed Shall we think our souls to be sacrificed by all manner of prayers No for Isaiah prophesieth This people draw neare unto me with their mouth and honour me with their lips but their heart is farre from me The sacrifice of prayer is no lip-labour but a breaking of the heart before God for sinne 't is sobs and sighs and an ardent desire of obtaining Gods favour in Christ before all the goods of the world This is the fire of Gods Sanctuarie to kindle and enflame our sacrifice of prayer For Fasting this is not as many use it to abstain onely from flesh and care not to swallow up sinne but it is to beat down the body by abstinence and to bring it into subjection to the spirit it is to abstain from flesh and other delightfull food that thereby we might be taught and brought to abstain from fleshly pleasures from hunting after strange women from excesse of eating and drinking carding dicing and other vanities which feed the greedy appetite of flesh and bloud and the soul unreformed to abstain on fasting daies from meats for●●dden and before thou comest to Gods house to be of an empty stomack that God may fill thy soul with his graces and after the sinnes of thy flesh to punish and keep down thy body with the coursest nourishments Lastly for the sacrifice of our goods this is not to give them when we cannot well keep them any longer When thy coat is moth-eaten then the moth gives it when thy bread is mouldie and thy meat smells then the mould and ill savour bestows it This is no true sacrifice of our goods because it smells not sweet in Gods nostrills But neighbours I cannot fault you in this kinde for that I know you to be more charitable and readier to give then others are worthy to receive Therefore I exhort you that when you give bodily food to some you would give some spirituall food with it admonish them of their idlenesse rebuke their sinne chide them for filching and stealing and other misdemeanours which you heare of or know This is as necessarie for them as their meat and drink and more too But here I cannot but suspect that our carnall Gospellers will object that our bodies and goods are no spirituall sacrifices but things materiall and so not fit for the Gospel Let such learn that though body and goods be by nature materiall yet by the principall whereby they are offered which is the soul and spirit they become spirituall Therefore David saith Not my heart alone but ●sh also shall rejoyce in the living God And S. Paul saith I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy and acceptable unto God which is your reasonable service And to the Corinthians he urgeth it from the redemption of both Ye are bought with a price therefore glorifie God in your bodie and in your spirit which are Gods And Joannes Sarisburiensis presseth this yet further even from the glorification of both in heaven Sensu coli voluit qui sensum dedit qui animam glorificabit carnem utriusque fidelem expetit famulatum se quoque voluit etiam corporaliter honorari ut quantavis tarditas infidelitatis aut negligenti● excus●tionem non habeat He would be worsh●pped sensibly who gave the sense and he which shall glorifie both flesh and spirit looks for the unfeigned service of both and he likewise will be honoured bodily that the dulnesse of unbelief and carelesnesse of his service may have no excuse Wherefore let us endeavour with all fear and reverence to practise that unto which the blessed Apostle exhorteth us viz. to give our bodies as well as our souls a living sacrifice to our God in his service which differeth farre from the dead

end of Christs suffering for us which I hope no good Christian will extenuate If Christ hath merited that the righteousnesse of the law should be fulfilled in us who are his members then the law is not impossible to be fulfilled of us but Christ hath merited that the righteousnesse of the law should be fulfilled in us therefore the law is not impossible to be fulfilled of us The major is true because it is blasphemie to discredit the efficacie and end of Christs merits The minor is as true by this scripture Rom. 8. 3. For what the law could not do in that it was weak through the flesh God sending his own Sonne in the likenesse of sinfull flesh and for sinne condemned sinne in the flesh that is to say In sinnes room he condemned sinne If sinne be condemned then it cannot hurt us the fuit is at an end But to what end did God send his Sonne and condemne sinne in the flesh It followeth in the text that the righteousnesse of the law might be fulfilled in us It is not said That the righteousnesse of the law might be fulfilled in himself or for himself onely because he died not for himself nor had need of such a righteousnesse for that he was the lawgiver and had alwayes the laws fulnesse in himself before he wrought any thing but That the righteousnesse of the law might be fulfilled in us And how is that to be done not by faith onely or by bare imputation alone as the ignorant understand it but by our actuall walking in divine precepts and therefore it is said vers 4. Who walk not after the flesh but after the Spirit But in our walking though it be after the Spirit the law is oft broken of us by sinnes of commission and sinnes of omission and therefore the laws righteousnesse is not fulfilled of us I answer As it is oft broken of us so it is as often repaired and satisfied and so all is made whole again and so he is in statu quo priús Tremelius upon the text hath Restituitur redintegratur à malo He is restored and made whole from the evil Which in Saint Augustines words is a spotlesse and blamelesse walking in Gods laws For in his book de perfectione justitiae speaking of many places of scripture urged for the perfection of the Saints he saith thus Horum testimoniorum aliqua currentes exhortantur ut perfectè currant aliqua ipsum finem commemorant quò currendo pertendant Ingredi autem sine macula non absurdè etiam ille dicitur non qui jam perfectus est sed qui ad ipsam perfectionem irreprehensibiliter currit carens omnibus criminibus damnabilibus atque ipsa peccata venialia non negligens mundare eleemosynis Some places exhort the runners that they may runne perfectly some mention the end to which they should tend Therefore he may be said without absurditie to enter spotlesse not who is already perfect but he which runnes inculpably to that perfection wanting all deadly sinnes and not forgetting to expiate his veniall sinnes by alms If he riseth not again so oft as he falleth either in number or vertue then he seemeth to be no more a just man Wherefore let every one as soon as he is down presently rise again Our sinnes of commission are repaired and reversed by repentance Ezech. 18. 21 22. But if the wicked will return from all his sinnes that he hath committed and keep all my statutes and do that which is lawfull and right he shall surely live he shall not die all his transgressions that he hath committed they shall not be mentioned unto him If it be thus to the wicked shall it not be as much to the godly when they sinne lesse and not with a full consent Our sinnes of omission are salved and supplied by prayer as S. Augustine insinuateth upon this point of giving the law unto us Admonet nos Deus facere quod possumus petere quod non possumus God by giving his law to us admonisheth us to do what we can and to ask that which we cannot do Whereupon it follows that obedience as farre as we can and prayer where we cannot in regard of the frailtie of the flesh maketh Gods law to us possible because in his Gospel he hath promised to give us that which we pray for as we ought to pray in which are included all our sinnes as well of commission as of omission These are the helps which the Gospel affordeth How are we to respect and frequent these two upon which our salvation so much dependeth were it not fit that these two should alwayes lie by us to be ready at every need The old law onely commandeth but giveth no power to perform but the new law not onely giveth precepts but also power and helps by the sacraments to perform because it is written in Christs bloud and so hath Christs spirit and life going together with it Therefore it is called of S. Paul The law of the Spirit of life and of S. James The law of libertie not because it gives men libertie to sinne but because it freeth from the lets and enlargeth mans heart through the spirit to perform it with alacritie and cheerfulnesse according to that of David I will runne the way of thy commandments when thou shalt enlarge my heart And to this belong the counsels of the gospel which go beyond the precepts of the law of which S. Chrysostome speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ commanded nothing impossible insomuch that many go beyond the very commandments And if it be demanded who ever did this he forthwith answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul S. Peter even all the quire of saints Lastly as Christs spirit and grace gives such power to go beyond the precepts so it is not incongruent that it should so modifie sinnes in his members to make them veniall and not killing in regard they are not done with a full consent but with a desire of doing the contrary of which the Apostle saith thus Rom. 7. 20. But if I do that I would not it is no more I that do it but sinne that dwelleth in me A third argument I have from the kindes of fulfilling Gods law which are two the inward and the outward The inward is the fulfilling of the law in desire The outward is the fulfilling of it in the bodies members prompted and put on by the mindes direction and affection The inward is more noble because it is more neare to the minde its originall and fountain and without whose act the bodies members could act nothing yet the outward is the more ample because it breaketh out further The inward fulfilling of necessity must be acknowledged or else we destroy the inward man and frustrate that great work of mans redemption Of this inward fulfilling thus speaketh the Apostle Rom. 7. 22. For I delight in the law of God after the