Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	remission_n	sacrifice_n	sin_n	8,484	5	5.4732	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13068	A third proceeding in the harmonie of King Dauids harp that is to say, a godly and learned exposition vpon 17. Psalmes moe of the princely prophet Dauid, beginning with the 45. and ending with the 61. Psalme: done in Latine by the learned Reuerend Doctor Victorinus Strigelius, Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie, anno Christi, 1562. Translated into English, by Richard Robinson citizen of London. An. Christi, 1595. Seene, perused, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 45-61. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1595 (1595)	STC 23361; ESTC S117926	98,441	165

towards God the turning of our wil heart from God and burning flames of motions diuersly wandering in the heart But this is a description of originall sinne no doubt of it taken out of Moses who in the eight chapter of Genesis saith The imagination of mans heart is euil euen from his youth ver 2 1. That is men are not only corrupted by euil custome but in the very heart it selfe le●●d inclinations are in children now borne Let therefore this verse be esteemed amongst the special testimonies of original sinne that is of the horrible corruption of humane nature which is full of blindnesse concupiscence and ignorance of her selfe and of sinne Verse 6 But lo thou requirest truth in the inward parts and shalt make me to vnderstand wisedome secretly Hee manifestly witnesseth that God requireth of vs a confession of sinne and that it pleaseth him as it were a worship glorifing him and that he hateth hypocrisie which seeth not nor extenuateth the vncleanes of nature Heither will be reproued with the word of God but blasphemeth and persecuteth the true doctrine For as Saint Augustine sayth notably in these words cited by Prosperus Melior est in malis factis humilis confessio quam in bonis superba gloriatio Better is an humble confession in euil deeds then a pro●●d braging in good workes Also he teacheth that this is secret wisedome namely truely to accknowledge sinne and to take hald of mercy ●nd to beleeue that God will not cast vs away although we be vnworthy and haue deserued his wrath but that he will haue mercy according to his promises This secret wisedome is vnknowen vnto the world and abhorreth from the iudgement of reason neither is that reueiled in the doctrine of the lawe but in the gos●el onely and is vnderstood of them who in extreme feares doe comfort themselues with the consolation of the gospel Verse 7 Thou shalt purge me with Isop and I shall be cleane Thou shalt wash me and I shall be whiter then snowe Verse 8 Thou shalt make me heare of ioy and gladnesse that the bones which thou hast broken may reioyce Verse 9 Turne thy face from my sinnes and put out all my misdeedes He repeateth the first petition touching remission of sinnes and reconciliation and adorneth the same with signes borowed from the ceremony of the lawe For this was the ceremony wherewith they were clensed They were sprinckled with hisop dipped in blood whereby was signified the sprinckling of the blood of Christ who was to come the sacrifice for sinne Thou therefore saith he shalt purge me with hisop and make me cleane that is thou shalt pronounce me loosed from sinne and cleane according to thy promises for the blood of thy sonne But he signifieth by that Leuiticall ceremony of sprinckling that sinne is not taken away but that ceremony of sprinkling and washing were descriptions and signes of the future sacrifices of Christ through whose blood sinne should be abolished and clensed Wherfore he opposeth this verse against the ●euitical ministerie as if he said I craue that th●u wouldest purge me that is that thou woulde●● clense mee with such sprinckling wherewith sinne may truely be taken away and I may be made cleane indeede that is wherewith my conscience may be deliuered from guiltinesse But the Prophet himselfe interpreteth those ceremonies without figure what it is to be purged and washed where he sayeth in the 8. verse Thou shalt make me heare of ioy and gladnes by which words he signifieth that he speaketh touching the consolation which is perceiued or felt by the promise as if he said bring to passe that in mee there may be consolation whereby I may be deliuered from the terrors of sinne And he excellently addeth a description of true repentance or terrors which the accknowledgement of sinne worketh That the bones which thou hast broken may reioyce which trembled for and by reason of the terrors of sinne To the same sence pertaineth the litle verse folowing Turne thy face from my sinne verse 9. For hee craueth that Gods wrath may be taken away that the lawe may not haue any right cause to accuse and condemne his conscience yea though as yet hee had sinne in him So againe these verses doe teach as touching the manner of iustification or reconciliation namely that we are deliuered from terrors and doe obteine forgiuenesse of sinnes so as sinne shall not be imputed vnto vs which as yet sticketh in nature yea euen then when we are reconsiled Verse 10 Make me a cleane heart O God and renew a right spirit within mee Verse 11 Cast me not away from thy presence and take not thy holy spirit from me Verse 12 O giue mee the comfort of thy helpe againe and stablish me with thy free spirit Hitherto hath hee craued grace that is remission of sinnes and reconciliation or free acceptation for the Son of God his sake Now craueth he the gift by grace as saint Paul speaketh that is sanctification as the gift of the holy ghost and a beginning of the life euerlasting and he vseth diuers meanes or proper words first he craueth of God a cleane heart and a right spirit to be giuen him a cleane heart signifieth a heart by faith purified from sinnes or from guiltinesse and now rightly beleeuing of God truely acknowledging God without hypocrisie and false opinions not fleeing from God nor carelesly contenming God but truly fearing God and beleeuing in God Like vnto this is the other also where hee craueth a right spirit that is not wauering in the word not caried about with euery winde of doctrine nor doubting in the will of God But a heart striuing against doubting and surely and firmely setling it selfe in the promise and which surely beleeueth that it hath God merciful and that it is heard of God and in this confidence calleth vppon God and looketh for help from God secondly hee craueth the holy spirit that is sanctifying and illumining in our hearts such motions as he himselfe is for as the holy ghost is a substantiall loue and coeternall ioy betwixt the Father and the Sonne so is he sent into the heartes of beleeuers that hee may inflame in them loue and ioy setled in God like as in 2. Timoth. 1. it is written For God hath not giuen to vs the spirite of feare but of power and of loue and of a sound minde Hee calleth profoundly the holy ghost the spirit of power because it helpeth our infirmity the spirit of loue because he is a flame of mutuall loue not onely betweene the father and the Sonne but also betweene God and the church the spirite of holinesse or chasticement because it brideleth wandering assaults of mindes or as saint Paul saith It mortifieth the deedes of the flesh and ingrafteth in vs better motions acceptable vnto God and wholesome for vs and the whole Church thirdly the psalme nameth principall spirit that is the willing and obedient

accusation whereby our conscience as touching the lawe accuseth vs. This accusation as it were done away hee sayeth doth hang vpon the crosse of Christ who hath for vs payed the ransome Let vs looke vpon that trophey or piller with fayth so often as wee call vppon God For our vnworthines murmureth against vs thus why commest thou vnto God why darest thou craue good things when as for thy so many sinnes thou hast deserued great punishment wrath and destruction whilest as yet thou feelest many vile motions in thee Against this distrust of minde fleeing away from God doth hee set vs downe this trophey Here sayth he behold thou the accusation hanging and blotted out come thou vnto God in confidence of the mediator and craue his holy spirit and other benefits The metaphor of Washing away may be● vnderstood out of the history extant in the 13. Iohn vers 8. If I wash thee not thou shalt haue no part with mee Againe ibidem verse 10 Hee that is washed needeth not to wash his feete but is cleane euery whit These sayings without doubting do describe iustification Except he himselfe wash vs that is except hee with his owne blood doe redeeme vs and except wee beleeue that we are redemed by the blood of Christ wee shall not be heires of eternall life Hee that is washed needeth not to wash his seete that is hee that is iust by fayth and is sanctified is cleane that is altogether pleasing God But yet in this life our feete must be washed continually that is our motions Weake nature in this life begetteth many wandring motions These filthie spottes ought continually to be washed and the interpretations are knowen The beleeuing person is cleane altogether that is to say by imputation But in this life is begunne a newnesse not yet altogether fulfilled These things are elsewhere largely spoken of Now let the Reader gather the paraphrasticall parts of the first proposition thus Eternall God father of our Lord Iesus Christ forgiue me my sinnes past wherein I am wicked and filthily defiled By the mercy which is promised for thy sonnes sake our mediator doe away both the most sorowfull accusation of my conscience as it were a hand-writing against me and in the blood of thy sonne wash away the remnants of sinne sticking in my weake nature like as it is written I Iohn 1. 7. The blood of Iesus Christ clenseth vs from all sinne That is taketh away not onely sinnes formerly committed but also couereth the remnants of sinne which as yet wee seely soules and weakelings do beare about with vs. Let therefore this proposition be adioyned vnto other testimonies which confirme the article of Justification and let it alwaies sound in our eares heart and tongue because we haue euery moment neede of the free forgiuenesse of our sinnes Verse 3 For I knowledge my faults and my sinne is ●uer before me This verse pertaineth vnto confession wherewith man soroweth in Gods presence that he hath sinnes and by faith craueth forgiuenesse of his offence and mitigation of punishments And there is a great force in the worde The acknowledgement of sinne The acknowledgement is not an idle or vaine consideration such as was in Dauid before his adultery when he also knew that adultery was forbidden but it is a feare and casting downe of man acknowledging God to be angry as Dauid did know his sinne after the most greeuous rebuke which hee had Furthermore in the word Sinne we must consider a relation namely that man by reason of sinne is guilty of Gods euerlasting wrath and punishment except hee haue forgiuenesse for the Mediators sake Touching this guiltinesse in the Lawe it is saide Deuter. 27. Cursed be euery one which continueth not in al things which are written in the Law ver 26. Verse 4 Against thee onely haue I finned and done this euill in thy sight that thou mightest be iustified in thy saying and cleare when thou art iudged He repeateth a confession amplified with most sorowfull wordes as if he should say I come vnto thee not trusting in mine owne righteousnesse or worthinesse but onely bringing a confession of sinne To thee only am I a sinner and do euil in thy sight for the particle only may not be referred vnto the pronowne but is a debarring of his owne dignitie or worthinesse to be referred vnto the word following sinner So first hee teacheth vs to bring the confession of our sinne vnto God This confession of sinne is more feruent and more perceiued when God encloseth vs euery where with signes of guiltinesse in punishments like as when Dauid was driuen into exilement But it followeth in the verse That ihou maiest be iustified in thy sayings and ouercome when thou art iudged These wordes comprehend both a most graue doctrine that God punisheth iustly and a most sweete consolation touching the promise of mercy which God performeth for his trueth or to witnesse that he is true Dauid going forth in his banishment saide I acknowledge and confesse that I am guiltie and haue deserued punishments and I pronounce that thou art a iust God seeing thou doest manifest thy most iust wrath or displeasure against my sinne and doest punish me And I pronounce that thou ouercommest when hypocrites doe iudge thee As Saul Cato and all the vngodly ones do thinke that they haue not deserued so great calamitiess or surely thinke that God is too seuere who hath burdened this our weake nature with such a multitude of miseries so they accuse and condemne God and speake euil of him But let vs render the praise of righteousnes vnto God when he punisheth as Daniel saith cap. 9. 7. Vnto thee Lorde belongeth righteousnes but vnto vs shame Furthermore needeful it is that an other meaning be added touching the promise of mercy because when this consolation commeth not hereunto there remaineth a fretting and grudging of the heart such as was in Saul or Cato wee must therefore adde this I acknowledge my selfe to bee guiltie and to haue deserued punishments I confesse thy wrath is most iust and I craue mercy not trusting in my worthinesse but in thy promise Heare mee that thou maiest be iustified that is to the end thy trueth may bee published that thou keepest promises and in truth hearest receiuest and deliuerest those that call vppon thee shew a testimonie and example wherein it may be seene that thou art the keeper of promises when thou hearest me an vnworthy person Verse 5 Behold I was shapen in wickednes and in sinne hath my mother conceiued me He accuseth not his parents nor condemneth the selfe worke of generation but he bewaileth this mischiefe the which with most sorrowfull wordes is of S. Paul described where hee saieth Rom. 8. 7. the wisedome of the flesh is enmitie against God For the substance by God is one thing and the disorder which commeth afterwards is an other thing and a deprauing of Gods worke namely darkenesse and doubtings in minde