Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	sin_n	wash_v	water_n	6,760	5	6.6239	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B12273	The harmonie of the lawe and the gospel Wherin is plainly shewed, that howsoeuer they differ in time and some other circumstances, yet in substance they are one & the same. And by waie of application, the pretended antiquitie of Poperie is discouered, and found to be a meere nouelty: deliuered in a sermon at Pauls-crosse, the 9. of Aug. 1607. by George Cresvvell, minister of Gods word.	Creswell, George.	1607 (1607)	STC 6038; ESTC S117450	22,951	66

namely to leade and liue a life beseeming their Christian profession Now the Anabaptistes a contentious and stubborne kinde of men doe pause nay stand Anabaptist still and sticke vpon this last point and because they see that faith and the obedience of faith haue not as yet any place in Infants therfore they exclude them from baptisme neuer obseruing that the more principall and chiefe points take roote place in them to wit the grace of adoption washing away of sinnes by the blood of Christ Regeneration and other things that make vs heires of eternall saluation For if they did but perceiue this then would they conclude with the Apostle Peter and say Can any man forbid water but that these who are capable of the holy Act. 10. 47 Ghost should be baptized as well as they that are well growen The like is the error about the mysticall Supper of Christ The chiefest point The Lords Supper therin is the remēbrance of his death For Christ himself when he instituted it sheweth and the Apostle afterward commendeth this to be the proper ende and vse of it Now vnto this is ioyned the communion of the bodie and blood of Christ with his Church the sealing of our Redemption admonishing vs continually of our duetie that wee should not onely abstaine from strange sacrifices but also imbrace mutuall peace and loue together All which that we might truely and willingly performe Christ in a sacramentall manner of speech hath called the breade his bodie and the wine the blood of the newe Testament Now our aduersaries the Papists cleauing to the last wordes doe contende and dispute about the presence of the body of Christ and corporall eating of the same and thus haue they made an Instrument of diuision distraction of that which should be the bond of Christian concord These things then doe admonish vs that in euerie matter we should haue a respect vnto that which is the chiefest referring all the rest vnto such a scope that will not suffer vs to decline from the truth But let vs returne to the exposition of our text in the which are three things to be considered First why the lawe was added to the promise Secondly how long the lawe was to continue Thirdly and lastly by whome and how the lawe was giuen and deliuered As touching the first the Apostle saith it was added for trangressions This may bee taken two manner of waies Saint Ierome referres it to the Fathers that abode not in the couenant but being corrupted with the superstitions of Egypt and drowned in all manner of sinnes made themselues like vnto the heathen whome GOD had cast out before their eyes and therfore must be bridled and reduced into the way by a lawe From which this sentence seemes to take his beginning Ex malis moribus bonae leges natae sunt Now S. Augustine he takes this to be spoken more generally and saieth that the lawe was added to reproue transgressions and to humble the proud confident minds of the Iewes For because they bragged boasted themselues in their natiuitie as if from thence they had naturall righteousnesse it was necessarie saith he to humble them by a lawe applying vnto them the saying of the Apostle Quaecunque lex dicit Rom 3 19 ijs qui sub lege sunt dicit Whatsoeuer the lawe speakes it speakes to them that are vnder the law Which opinion of Saint Augustine comes neere vnto the minde of the Apostle who teacheth vs that by the lawe we are conuicted that we might haue our recourse vnto Christ who hath deliuered vs from the curse of the law And therfore saith Saint Ambrose in his first booke Ambros lib. 5. in Auxentium against Auxentius Iustū fides non lex facit quia non est per legem Iustitia sed per fidem Faith and not the law maketh a righteous man for righteousnes is not by the law but by faith That the lawe doth thus manifest our corruptiō the Apostle demonstrateth Rom 7. 7. 9. 10. saying I knew not sin but by the law a litte further I was once aliue without the law but when the commandement came sin reuiued and I was dead And again the Rom. 5. 20 lawe entred that the offence should abound Therefore the vse of the lawe is to manifest and reproue our sinnes that men might be brought to the knowledge of their owne guilt For because we flatter our selues in our sinne therefore wee will not willingly acknowledge sinne to bee in our selues but delite in our sinne vntill we feel our selues conuicted thereof in our consciences Therefore as the law doth not abolish the promise which is the Gospell it selfe so the Gospell doth not condemne the lawe or the doctrine thereof but rather deliuers the true vse of it For the lawe of it self is good holy finally the teacher of true righteousnes because it bringeth vs wholy vnto God and to our neighbor But by our owne corruption it comes to passe that wee doe not onely disobey the lawe but our desires are accustomed to be prouoked and set on fire by the commandements of the lawe Which wickednesse of our nature the Poet acknowledging hath said Nitimur in vetitum semper cupimusque negata Wherefore we are not to make this vse of the lawe as that by the same we should be iustified and saued for August de vera innocentia saith Saint Augustine Lex data est vt gratia quaeretur Gratia data est vt lex impleretur vitium prudentiae carnis per legem demonstrandum per gratiam sanandum fuit The lawe was giuen that grace might be sought for grace was giuen that the lawe might bee fulfilled the law demonstrated our corruption but grace tooke it away But in the law we must behold our selues as in a glasse that being conuicted of sinne we should flee vnto Christ whom the father hath made righteousnes for vs and our Mediator vnto himselfe Secondly 1. Cor 1. 3 the Apostle teacheth vs how long the lawe was to continue namely vntill the seede came vnto which the promise was made By the seede properly is vnderstood Christ in whome all Nations are blessed The continuance of the lawe But in this place the Apostle cōprehends with Christ the whole body of Christ that is to say the Church gathered both of Iewes and Gentiles vnto which properly this promise doth belong which is twofold the first part appertaines vnto Christ himself to whose kingdom all Nations of the world were to be subiect according to the saying of Dauid Aske of me and I shal giue thee the heathen for thine inheritance Psal 2. 8. and the ends of the earth for thy possession The secōd part belongs vnto the Church because that in Christ all were blessed that out of euery Nation did come vnto it That therefore which the Apostle doth in this place obscurely and briefly touch hee afterward in the