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	life_n	word_n	5,708	4	4.6735	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B13700	The foundation of the faythfull In a sermon deliuered at Paules Crosse the 17. of Ianuarie. 1610. By Samuel Gardiner, Doctor of Diuinitie.	Gardiner, Samuel, b. 1563 or 4.	1611 (1611)	STC 11577; ESTC S116548	34,682	78

vs to be heere Let vs taste of the Tree of Life and our eyes shall bee opened Let vs sprinckle our heartes with the blood of the Lambe and the destructiue Angell shall not hurt vs Let vs say with the Spouse Cantic 3.4 in the Canticles J haue found him whom my Soule loueth I will hold him fast and will not let him goe The forgiuenes of our finns is an Article of our Christian faith so that hee that beleeueth it not is not a Christian This Faith is required of vs through our whole life but cheifely about the time of our death when our Wealth and Wel willers our Senses and Sensualities and all outward sollaces and succours forsake vs. For then Faith enforceth vs to goe out of our selues and to runne to the mercie of God as to our Cittie of refuge Then is Faith the hande of the Soule by which wee draw in Christ to our selues with all his Benefites Then is Faith the mouth of the heart by which wee feede on Christ as on a restoratiue eating his Body and drinking his Blood vnto eternall life Then is Faith the Foote of the minde which enableth vs to walke with God the meanes whereby wee are familiar with him Then is Faith the Eare by which wee heare God speaking to vs out of the word Then is Faith the Tongue of the Soule by which wee talke with God and inuocate his most holy and reuerende name Wherefore Luther was wont to say That men become best Christians when they are at Deaths doore When Dauid sawe nothing but present death before his eyes 1. Sam. 30.6 the People determining with themselues to stone him his Quietus est that he immediately tooke out was in the Lord his God And the vse that he made to himselfe of the Promises of God was the argument of his Ioye Psal 119.49.50 and the lifter vp of his head in the time of trouble where he sayth Remember the promife made to thy Seruant wherein thou hast caused mee to put my trust It is my comfort in my trouble for thy promise quickned mee As else where where he sayeth Psal 73.25 My Flesh and my heart faileth But God is the strength of my heart my portion for euer The Jsraelites Ioh. 3.14 when they had beene stroken by firie Serpents in the Wildernesse and their wounds were deadly they cast vp their eyes to the Brazen Serpent as God would haue them and they were forthwith healed So when the fiery Dart of death striketh vs at the very heart fixe wee the eyes of our fayth vpon Christ lifted vp vpon the Crosse and so by the Path-way and Region of death wee shall haue the through passage and entry vnto eternall life All this while I deny not but that this fayth in the best of the bunch skirmisheth with doubtes Hee that neuer doubted of his election neuer yet beleeued it As he that is in health feeleth many grudginges and motions vnto sicknesse which he should neuer feele were hee not sound So the true beleeuer feeleth many quaimes which he should not haue had had he not beleeued For in Man there is a double estate as he is compounded of Nature and Grace By the first Rom. 7.5 that is Nature hee and his flesh as Man and Wife maketh but one Boody wherfore the one consenteth and is accessary to the other When the flesh sinneth man also sinneth that consisteth of Flesh yea when the Flesh perisheth the Man perisheth as a louing couple they liue and die togeather By the second albeit his Flesh be about him Rom. 7.17 Rom. 8.1 yet hee and his Flesh haue made a diuorce This Diuorce is made when a man beginneth to displease himselfe and to hate the Flesh and the filthy fruites thereof Now vpon this Diuorce they are no more one but twaine and are so deuided as the one hath nothing to doe with the other In this case although the Elesh bringeth foorth sinne and perisheth yet the Christian is not in the state of damnation Therefore howsoeuer the Flesh fathereth doubtes recount with thy selfe this Diuorce and that thou art now wedded vnto Christ and so disclaime thy sinnes as none of thine basely begotten and bastardly brattes Say I doubt but I detest my doubtinges I am no cause of them But my Flesh is the occasion which shall perish when as my Soule shal be saued by Iesus Christ In the meane while cure this Disease of thy doubtinges with these preseruatiues I prescribe thee 1 That it is Gods positiue and expresse precept thou shouldest beleeue in Christ 1. Ioh. 3 23. His Precept runneth thus This is his commaundement that wee beleeue in the Name of his sonne Jesus Christ Thou darest not breake the eight Commaundement of the morall Law Thou shalt not steale And why art thou so bould as to breake this this being as forcible a binder as the other 2 That God his promises of saluation in Christ are indefinite and generall excluding none Let one of them heere stand in the roome of manie So God loued the world Ioh. 3. that he gaue his only begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life When the Prince sealeth his generall pardon for all Felons euery man taketh the benefite of it though he bee not set downe by his name in it But God hath gone further with thee thē so he hath particularly signed thee thy Pardon 1. First in the Seale of Baptisme 2. Secondly by that of the Supper of the Lord wherfore stand fast in the faith which thou hast made and doubt no farther of it 3 That Distrust and Despaire Rom. 4.18 displeaseth God almost as much as any other sinne for thereby thou art no longer the Childe of Abraham To hope against hope as thou oughtest Thou robbest God of his Glory in asmuch as thou makest his infinite Mercie an vnderling to thy sinnes Thou makest God a lyer who hath plighted this promise to thee of forgiuenesse of sinnes Nay thou doest iustifie Sathan before God for God hath sayd it sworne it sealed it with the redde precious blood of Christ and yet wee rather beleeue the suggestion of Sathan that the Iustice of God is not to be appeased This Despaire is a maladie immedicable for thereby wee doe as the wilfull diseased man who when as the Chyrurgian would heale his soare hee thrusteth his Nayles againe into it and setteth it backward But all this while how should a man know that hee is thus Sealed and hath this indeleble character of Fayth stamped on his Soule For many a mans Fayth is but fayned and formed to the times And such do but beguile themselues while they stand in opinion they doe beleeue and beleeue not at all I answere that such resemble them that dreame that they are Princes and great States and awake starke Beggars Such as truly beleeue doe know they beleeue euen as hee that hath a

strengthneth me The grace that God giueth all such as feare him according to that the royall Prophet sayeth He shall make them strong Psal 103.5 and lusty like an Eagle This grace is ours in a double respect 1. Of the promise of God in Jeremie J will put my feare in their heartes that they shall neuer depart from mee Luk. 22.32 2. Of the Prayer of Christ J haue prayed for thee that thy sayth should not fuile thee Hetherto maketh this sweete speech of Augustine De corrept et gratia cap. 2. Ipse cos facit in bono perseuerare quj facit bonos He that maketh men good maketh men to continue good and hee alloweth not that loue that may be lost wherfore hee sayeth Charitas quae deserj potest nunquam vera fuit That Charitie that may be casseered is but counterfaite 4 An other Obiection is from the examples of such as haue departed from the Fayth Ephes 1.4 1. Thes 1.4 1. Pet. 1.1 as the Ephesians Thessalonians and dispearsed Iewes styled in holy Writinges The elect and chosen whereas many of them did afterward forsake their first Loue and gaue vp their Fayth as it were in the plaine field Heereto we answere that there are two sortes of Iudgementes touching mans estate this way 1. The one is called Iudicium Certuudinis the Iudgement of Certaintie by which an vndoubted doome may be deliuered of any mans Election But that is Gods royaltie peculiar to himselfe sette downe in his sacred and secret booke of counsailes man is not to meddle with it no further then God hath reuealed to one man an othermans estate 2. The other is termed Judicium Charitatis The Iudgement of Charitie whereby wee proceede by the Lawe of Loue esteeming of such as liue in the Church and outwardly beare loue to the word of truth to be in the Calender of the Chosen vntill wee haue a better Schoolemaister then Nature to informe vs the contrarie Now in respect these Ephesians Thessalonians and Iewes did beare these outward markes the Apostle maketh the best construction of their doinges as Charitie would haue him 2. Againe they may be deemed to be thus denominated a maiorj parte of the greatest part according to the common course of speach wherby we call it an Heape of Corne which standeth most vpon the Corne though much confounded with colder and with chaffe 5 An other Obiection Reuel 3.11 is this admonition Saint John giueth Hold that which thou hast that no man take thy Crowne whereby is meant as some would haue it The Crowne of heauenly glory Whereto they inferre this Prouiso of the Apostle 1. Cor. 10.12 Let him that thinketh he standeth take heed least he fall We answere that the Crowne there mentioned is the Crowne of the Ministrie which without losse to our election may be lost and can not be rightly taken for the Crowne of heauenly glorie And what if it could we should graunt so much there would be nothing gotten by it For it is to be conceiued that one of these two wayes it is to be lost 1. Either in respect of our selues 2. Or of God 1. In respect of our selues wee easily yeelde it that wee may soone loose this Crowne from our heads For we are fickle and feeble nothing else but a compound of corruption Now Death and not the Diademe of Glorie is the debt that is due to Sinne. 2. But in respect of God who hath chosen vs and of Christ in whom wee are chosen this Crowne can neuer be taken away from vs in asmuch as the giftes and vocation of God Rom. 11.29 are without reuersion Wherefore in both these respectes wee haue warning in the Scriptures to looke to our standing and to tread sure least wee fall And are taught herewithall that the Elect stand sure in the Sanctuarie of the Lord they are vnder the safe protection of Christ and so can not perish 6 The last Obiection I will deale with is from such places of Scripture as speake of Blotting out of the Booke of life As that peece of Imprecation of Dauids against his Enimies Psal 69.29 Let them be wiped out of the Booke of the Liuing and not be written among the Righteous As that asseueration of the Spirit in the Apocalips Reuel 3.5 He that ouercommeth I will not put out his name out of the Booke of Life Exod. 32.32 Rom. 9.3 As those passionate wishes of Moses Paul to be put out of the writinges of the house of Israel for the saluation of the people of God committed to their charge All which places conclude nothing lesse then that they make shew of at the first sight being not throughly vnderstood Dauids enemies had neuer any name in Gods booke but only in the courtious opinion of the Church And therefore it can not properly be sayd of them that they were spunged out But in Scripture phrase they are taken so to be when their hypocrisie is discouered and they are manifested what they are So Augustine expoundeth those wordes of the Psalme Let them be wiped out of the Booke of the Liuing that is Scriptjnon esse cognoscantur tam ab ipsis quam ab alijs Let it appeare both to themselues and others that they are not written downe They seeme to be written sayth the same Father Secundum praesentem Iustitiam et temporariam fidem as they carry credite in the World for their good carriage of themselues in their outward actions and for their temporarie profession Concerning Moses his wish some thereby would meane the Booke of this present life as if Moses should desire to dye for his People As if he should haue saide Eyther saue them or slay mee But this meaning is too light to suite with the grauitie of this his petition For many Captaines and Valiaunts haue been founde that haue been prodigall of their owne for the safeguard of their Souldiers liues And it is the commaundement the Godly stande charged with to giue their liues for their Brethren Wherein Moses had had his matches euen among the Heathens such as were Philenj that were brethren Decius Curtius Theseus and such like that made no spare of the effusion of their blood for the benefite of their Countrie Wherefore some giue these wordes to the Booke of the Couenant as if he should haue sayd Blot my Name out of thy Church-booke and let it no more be in the number of those to whom thou hast made thy Promises of eternall life Not that Moses desired directly to be damned for the peoples deliueraunce but onely to be excommunicate from the Church that is heere on earth which is somewhat more then to die But some of better iudgement then the the former are of the minde that Moses looked higher then so namely to the Booke of eternall life as if he should thus say Rather then thy whole people should perish let my name no more stand in thy Predestinatiō-booke