Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	confirm_v	new_a	testament_n	8,389	5	9.6949	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42920	The holy arbor, containing a body of divinity, or, The sum and substance of Christian religion collected from many orthodox laborers in the Lords vineyard, for the benefit and delight of such as thirst after righteousness / ... by John Godolphin ... vvherein also are fully resolved the questions of whatsoever points of moment have been, or are, now controverted in divinity : together with a large and full alphabetical table of such matters as are therein contained ...	Godolphin, John, 1617-1678.	1651 (1651)	Wing G943; ESTC R9148	471,915	454

just and unjust but the beams thereof have happy influence onely on the Heirs of Grace melting the hearts of such into Faith and Repentance whilest they harden the cley-hearts of carnal Worldlings into stupidity and searedness of Conscience whose Mindes the god of this World hath blinded 2 Cor. 4.4 yet the express Command for Dispensation thereof is as Catholick as Christ or words could make it when being Risen from the Dead he accosted his Disciples saying Go ye into all the world and preach the Gospel to every creature Mark 16.15 So that if the Gospel be hid it is hid to them that are lost 2 Cor. 4.3 In the next place stands the Ministerial Function the highest imployment that ever the Lord of Heaven vouchsafed the Sons of men If the Ministers of the Word would sit down satisfied with the Stiles and Titles given them in Scripture they needed no other Herald to blazon the Nobleness of their Calling nor any Stellicidiaries to invite the Hosanna's of the People Are they not called The Salt of the Earth the Builders of Christs Body Gods Fellow-workmen Christs Embassadors the Steward 's of the House the Fathers of the Church Fishers of men Ministers of the Spirit Builders of the Temple Shepherds of the Sheep Planters and Waterers of the Garden the Lords Harvest men his Vine-dressers Watchmen of the City Trumpeters of the Host yea Stars of the Firmament Rev. 1.10 It were worth a National Fast that all such as are thus highly dignified were or might be responsibly qualified Attribute we therefore none of these Titles to any such as are unfaithful in their Embassie not to unsavory Salt not to the Ignorant or Idle not to the Scandalous nor the Mercenary not to the Contentious nor the Covetous not to the Proud nor to the Superstitious into whose Mindes the subtile Sophister of all Ages hath specially in this foisted such specious Qualifications and such self-deceiving Equivocations to palliate those sins as if in order to Life and Doctrine he would feign perswade the World to spight the POPE the CLERGY could not erre Next follows the Hearing of the Word by this cometh Faith without this posteth Atheism yet take heed what ye hear Mark 2.24 yea and how ye hear Luke 8.18 Away therefore with itching ears with prejudicate thoughts with an impreparatory heart with presumptuous self-conceits Away with distracted Cogitations unsanctified Affections turbulent Passions sublunar Cares careless and extravagant Attention Away with carnal Security with vain Dissention of Opinions touching the Truths delivered Away with overchargings of Nature with drowsie Faculties with Unbelief Hardness of Heart Pride and uncharitable Thoughts ever Remembring that it is or should be the Word of God and not of man 1 Thess 2.13 not a tittle whereof shall go unfulfilled Matth. 5.18 till it become the savor of life unto life or of death unto deeper condemnation 2 Cor. 2.16 Take heed therefore how ye hear Luke ibid. After the Word in order follows the Sacraments which though they confer no Grace ex opere operato yet are effectual Signs and Witnesses of Gods incomprehensible Benevolence to man-wards For of Baptism saith our Savior He that believeth and is baptized shall be saved Mark 16.16 And of his Supper he saith This is my Body which is given Luke 22.19 and broken for you 1 Cor. 11.24 This is my Blood of the New Testament that is shed for many for the remission of sins Luke 22.20 Indeed a Sacrament is a Covenant of Gods free Favor to us confirmed by some outward Sign or Seal instituted by himself Thus was the Tree of Life a Sacrament to Adam Gen. 2.9 The Rainbow to Noah Gen. 9.9 13. The smoaking Furnace to Abraham Gen. 15.17 18. The Fleece of Wooll to Gideon Judg. 6.37 The Dyal to Hezekiah 2 Kings 20.7 11. The Sacrifices Circumcision and the Paschal Lamb to the Jews Baptism and the Lords Supper to the Faithful under the Gospel Mat. 28.19 Luke 22.19 In the next place stands Prayer the Souls Incense whereby she is wing'd for Heaven Wonderful are the Works wrought by Prayer not as a Cause but onely as an Instrument sanctified by God and effectual to the Righteous if it be fervent Jam. 5.16 This Fervency is that Magnetick Vertue in Prayer which attracts Heaven to Earth but the fervent Prayer of an unrighteous man availeth little save to betray his sinister dexterity in vanifying so excellent a Gift which in such the Lord knows too often comes within a breaths bredth of Blasphemy But let the Faithful be exceeding cautious whom they censure in this case lest they chance to touch the Apple of Gods eye and let him that prayeth pray fervently for Faith is full of vigor full of life and God loveth a sprightly Faith yea the Promise made to the Prayer of a Righteous man is not otherwise annex'd then on the condition of Fervency which we may not dream is confin'd to the activity of external gestures or volubility of a never-stammering tongue but chiefly consists in the sincerity of the Supplicant in the extent of his Faith and cordiality of his Desires Next follows the Lords Prayer if we have not forgot that there is such a thing in rerum natura Spiritualium It 's worth a Catechism to ask the Worlds Favorites Which of them that do so highly adore this Prayer can truly say Our Father Most can say but few can pray it Others disuse it under the notion of a set Form of Prayer but set Forms of Prayer quatenus such are not prohibited This is indeed a set Form of words for Prayer but no set Prayer as is generally mis-thought for it is a Prayer to none but such as can pray it in Faith Nor can there properly be said to be any such thing as a set Prayer for in submission to better judgements I conceive the motion of the Spirit in Prayer is that which denominates Prayer to be Prayer which Spirit is not confineable by this or any set Form of words as may appear 1 Sam. 1.15 For the motion of the Spirit in one praying the same words of another may be more extensively Spiritual in that one then in the other which could not be if the very words set in that Form Method and Order could confine the Spirit And hence it is that all that can say the Lords Prayer cannot pray Our Father for my voyce may be articulate enough without Faith but without Faith and the Spirit that articulate sound cannot properly be called a Prayer though articulated by the form of words in the Lords Prayer Thus though many say the same form of words for Prayer yet they may not be said to pray the same Prayer yea one and the same person at sundry times praying the same form of words may not infallibly be said to pray the same Prayer for it varies according to the measure of the Spirit in the person praying which may not be one the same in the same

Holy Ghost and so both also confirm and establish Faith 3. God instituteth both God offereth both 4. God accomplisheth both by the Ministers of his Church by whom he speaketh with us in his word and giveth those Signs in his Sacraments The Sacraments of the old and new Testament differ thus 1. In Rites whereof change and alteration was made at Christs coming that thereby might be signified the ceasing of the Ceremonies of the Law and the beginning or succeeding of the Gospel 2. In multitude and number under the Law were more in number and more laborious now are fewer and more easie Rites 3. In signification those signified Christ to come these Christ that was come 4. In binding and obliging men the Old bound onely Abrahams posterity ours binde the whole Church of all Nations and Countreys 5. In continuance the Old were to continue but until the coming of the Messias the New to the end of the world 6. In clearness they were more obscure and dark because they signified things to be manifested but these more clear and plain because they signifie things already manifested How the Sacracraments of the old new Testament agree 1. In the Author God alone can ordain Sacraments 2. In the things signified or in substance for by the Sacraments of both Testaments the same things are offered signified and promised unto us even Remission of sins the gift of the Holy Ghost and that by Christ alone who is yesterday to day and the same for ever The Sacraments work and confirm faith in us but not without us as the Holy Ghost doth For 1. The Holy Ghost worketh and confirmeth faith in us as the efficient cause thereof the Word and Sacraments as instrumental causes 2. The Holy Ghost wheresoever he dwelleth is effectual in working the Sacraments are not so The ends of the Sacraments are 1. To be Signs and Seals of the Covenant 2. The distinguishing of the true Church from all Sects whatsoever 3. The profession testification of our thankfulness duty towards God 4. The propagation and maintenance of the Doctrine for they may not be without the use of the Word and explication thereof 5. An occasion thereby given to the yonger sort to enquire what these things mean and so an occasion also of explicating and preaching the benefits of Christ unto them Exod. 13.14 6. That they may be the bonds of mutual dilection and love 1 Cor. 12.13 The right use of the Sacraments 1. When the Rites ordained of God are rightly and truly observed and not corrupted 2. When those persons use those Rites for whom God ordained them that is the houshold of Christ onely such Christians who by profession of faith and true repentance are the citizens of the Church Mat. 3.6 3. When the Rites and Sacraments are used to that end for which they were instituted Sacramental union consisteth in two things 1. In a similitude and proportion of the Signs with the thing signified 2. In the joynt-exhibiting or receiving of the thing and in the lawful and right use The Sacramental union consisteth not in a presence of the Sign and the thing signified in one and the same place much less in any transmutation or transubstantiation but it is when the faithful and they onely do in the lawful and right use receive the Signs of the Ministers and the things signified of Christ and when we so receive both that is the Sign and the thing signified the same is called Sacramental union whereby appeareth that this conjunction of things with their Signs or Sacramental union is not corporal or local Here Actions speak and representing Signs Language the Contents of the upper lines Words visible Th' one inducts us into Grace Th' other doth establish both run one race To man s Salvation both proclaim the Power And Goodness of our blessed Saviour That he which measures Heaven with a span Should yet descend to Covenant with Man And be so far beyond expression good As both to cleanse and feed us with his Blood §. 2. Baptism BAptism is a Sacrament instituted by Christ in the New Testament whereby we are washed with water In the Name of the Father of the Son and of the Holy Ghost to signifie that we are received into favor for the Blood of Christ shed for us and also to binde us that hereafter we endeavor in our actions and deeds truly to testifie newness of life Baptism is necessary in part and respectively so as it is a mark of the true Church as it is a Seal of the Covenant and as it serveth to enter and admit Infants into the visible Church but it is not absolutely or simply necessary so as the party that dyes without it remains in the state of damnation and cannot be saved for the Seal of the Covenant differeth from the Covenant it self to which this Seal is but annexed and depending upon Indeed the Covenant of Grace and our being in Christ is absolutely necessary but the bare want of Baptism when it cannot be had or privation of it in this case is pardonable and doth not condemn the party unbaptized The thief upon the Cross was saved though he were never Baptized Luke 23. Infants born of believing Parents are holy before Baptism and Baptism is a Seal of that holiness 1 Cor. 7.14 The children of believing Parents are holy Rom. 11.16 therefore the children of the faithful are not to be denyed this Baptism because God hath promised in the person of Abraham that he will be the God of the faithful and of their seed as also for other reasons set down in the Scripture For seeing Infants belong as well unto the Covenant and Church of God Gen. 17.7 as they who are of full age and seeing also unto them is promised Remission of sins by the blood of Christ Mat. 19.14 and the Holy Ghost the worker of Faith Luke 1.14 15. as well as unto those of full growth they are by Baptism to be ingrafted into the Church of God and to be discerned from the children of Infidels Acts 10.47 as in the Old Testament was done by Circumcision in whose place Baptism succeeded in the New Col. 2.11 12 13. And though Infants have not indeed an actual faith yet they have an inclination to believe which the Holy Ghost as is fittest for their capacity and condition worketh in them So that we must judge of the Infants of the faithful according to charity who have interest in the outward Covenant until by infidelity when they come to years of discretion they shall cut off themselves grounding our selves upon the Promise of God made to Abraham Gen. 17.7 yea the resolution of Beza in his Tenth Epistle is That the children of Excommunicated persons may be Baptized And though to be Baptized actual faith be required in those of understanding yet in Infants born in the Church is required an inclination onely to this actual faith which they have after their maner potentially though

Word is no sufficient note of a true Church for the Israelites had circumcision and yet the Lord saith they were not his people Hos 1.9 Again they overturn the inward power of Baptism by denying Justification by Faith alone in Jesus Christ And as for the bastard-Rites and Ceremonies invented and patched by men to Baptism as hallowing of the Water Tapers Exorcisms Chrism Salt Crosses Spittle and such like they are not of the true Church but a corruption of the Sacrament And as these men attribute too much to this Sacrament holding that it gives Grace ex opere operato so on the other side there are other giddy heads who number Baptism among things indifferent and so to be used or refused at our discretion Lastly seeing the administration of the Sacraments is a part of Ecclesiastical Discipline or rather Doctrine indeed they that are not called thereto and especially women may not in any case usurp the power and authority to Baptize Christs Herauld sent by Proclamation To enter our Initiation Sprinkled the Water and the sacred Blood Made the faithful though sinful appear good This is Bethesda 's Pool or Siloam's stream Whereof the frothy Anabaptists dream The right use to Infants daign'd may not be Though some of Abrahams Posserity Thus Christ himself they proudly Countermand Whose word when all the world 's dissolv'd shall stand §. 3. The Lords Supper THe Lords Supper is a Sacrament instituted and appointed of Christ unto the faithful for a memorial of him whereby Christ doth certainly promise and seal unto the faithful That his Body was offered and broken on the Cross and his Blood shed for them as truly as they see his Bread broken and Cup distributed to them and that he doth as certainly with his Body crucified and his Blood shed feed and nourish the Souls of the faithful unto everlasting life as certainly as their bodies are fed with the bread and the cup of the Lord is received from the hand of the Minister which are offered to them as certain Seals of the body and blood of Christ and binde them to mutual dilection and love The Evangelists shew it was instituted of Christ the same night he was betrayed after that he had supped and had eaten the Easter-Lamb according to the Law yet is it so called not so much because it was the night wherein Christ was betrayed as to shew that it is indeed a Spiritual Supper given of God unto the faithful It is indeed the Sacrament of our Redemption by Christs death insomuch as to such as worthily and with faith receive the same the bread which is broken is a partaking of the body of Christ and likewise the cup of blessing is a partaking of his blood Such therefore as declare themselves in confession and life to be Infidels and ungodly are not to be admitted to this Supper lest thereby the Covenant of God be prophaned and the wrath of God stirred up against the whole Assembly 1 Cor. 11.20 Wherefore the Church by the commandment of Christ and his Apostles using the Keys of the Kingdom of Heaven ought to drive them from this Supper till they shall repent and change their life and conversation The Signs of the Lords Supper are twofold 1. Representing Signs as Bread Wine the breaking and pouring out 2. Applying Signs which do appropriate the same as the giving and receiving of bread and wine the first serves to renew our knowledge the other to confirm it As the Signs in the Lords Supper are 1. Bread broken and eaten 2. Wine distributed and taken So the things signified are 1. Christs body broken and blood shed 2. Our Union with Christ by faith The breaking and communicating of Christs body is signed by the breaking and receiving of the bread for two causes 1. Because Christ commandeth those Rites unto which we ought to give no less credit then if Christ himself did speak unto us 2. Because he annexeth a Promise That they who observe those Rites with a true faith must be assured and certain that they have communion with Christ The similitude or proportion of the Signs with the thing signified viz. 1. As the bread and wine nourish our body to temporal life so the body and blood of Christ nourish our souls unto life Spiritual and Eternal 2. As the bread and wine are received by the mouth so the body and blood are received by faith 3. As the wine is severed from the bread to signifie the violence of Christs death so his blood was sundred from his body signified also by the breaking of the bread and as the bread is eaten being broken so the body of Christ is received being sacrificed 4. As in corporal food is required an appetite unto it so in this Spiritual food is required faith 5. As of many corns is made one loaf so are we being many made one body The maner whereby Christs body blood doth nourish us is 1. The respect of his merit for us Christs body is given and his blood shed for us and for the body and blood of Christ we have eternal life given unto us 2. When we receive that merit that is when we believe with a true faith that for it we shall have eternal life 3. When the same Spirit uniteth us by faith unto Christ and worketh the like in us which is in Christ for except we be grafted into Christ we do not please God The remembrance we are to have of Christ in receiving the Lords Supper consists 1. In the memory of Christs benefits 2. In faith whereby we apply Christ and his merit to our selves 3. In thankfulness or publike confession of his benefits The Sacramental Rites of the Lords Supper are twofold 1. Respecting the Minister which are twofold 1. To take the bread and wine to break the one and to pour out the other that is that Christ suffered for our Redemption 2. To give the bread broken and to deliver the wine poured out that is that God doth offer and give Christ unto us together with all his benefits 2. Respecting him that cometh to the Lords Table it is required that he receive eat and drink the bread and wine given unto him that is that in the Supper we do truly receive Christ eat his body and drink his blood by the which we are nourished into the hope of eternal life if we do not cast him from us through unbelief The properties belonging to a fit guest at the Lords Table 1. He must be bidden Luke 14.8 2. He must be humble Luke 14.9 3. He must have knowledge of the person to whose Table he comes 4. He must bring a Spiritual appetite to eat 5. He must put on Christ his wedding garment Rom. 13.14 6. He must be ravished within himself concerning the use of these mysteries 7. He must be sober in using them 8. Chearful in receiving them 9. Loving to his fellow-guests 10. Thankful to the Master of the feast To the right use