Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	break_v	shed_v	10,145	5	9.7147	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01033	A treatise tending to cleare the doctrine of iustification. Written by Io. Forbes, pastour of the English Church at Middelburgh, for the instruction of his flocke: and now published by some of them for the good of others	Forbes, John, 1568?-1634.	1616 (1616)	STC 11136; ESTC S102456	151,671	206

evidently what is the matter and substance of our righteousnes before God Now in them nothing but water and the washing thereby and bread broken and wine poured out with eating drinking thereof is set before vs as either the signes or seales of our righteousnes To teach vs that our righteousnes consists in nothing but in Christs bloud shed and sprinkled vpon vs and in his body broken vpon the Crosse and his bloud communicated vnto vs. But it is most certayne that if there had bene any other thing in his obedience in which had consisted any part or portion of our righteousnes he would likewise have left it in the seales of the covenant to bee remembred of vs and vsed by vs for our instruction and comfort For nothing is to be esteemed to bee any part or portion of our righteousnes in Christ wherof Christ himselfe hath institute neither signe nor seale This ground is confirmed further vnto vs by divers sentences of the holy Ghost touching Baptisme which beeing answerable vnto circumcision is most properly both the signe and seale of the righteousnes which is by faith In which sentences Baptisme is made to have referēce to no part of Christs obediēce except vnto his death only as is manifest Rom. chap. 6. vers 3. Where it is said knowe yee not that all wee which have bene baptised into Iesus Christ have bene Baptised into his death Therefore also this same Apostle 1 Cor. chap. 1. vers 13. taketh his argument from no parte of Christs obedience but his death only and from Baptisme in the name of Christ as the signe and seale of our righteousnes in his death and suffering to remove the schismes and divisions that were amongst the Corinthians saying Was Paul crncified for you or were ye Baptised in the name of Paul For which cause also the Apostle to the Eph. chap. 5. vers 25. 26. 27. doth wholly attribute the worke of our iustification purgation from sinne vnto Christs giving himselfe vnto the death for vs the vertue whereof hee makes to bee applied vnto vs by the washing of water through the word And this point is most cleere by the words of the Apostle Peter who sheweth the veritie hereof in the practise of God towards his saints both before the comming of Christ and now after For hee affirmeth that Noach and these that were with him in the Arck were saved by water and that now we are saved by Baptisme as answering in analogie to the waters of the floud Thereby expresly teaching vs that from the beginning Christ was crucified and set forth in nothing but in his death and bloud to be the matter our righteousnes as by the Apostle Peter in the same place interpreting the benefite that redounds vnto vs by Baptisme or rather defining what Baptisme it self is whereby we are saved may easily be gathered when he saith that this Baptisme is uot a putting away of their filth of the flesh but a confident demanding which a good conscience maketh vnto God 1 Epi. chap. 3. vers 20. and 21. Which discription is nothing els in effect but iustification Which the Apostle in another place calleth the purging of our consciences from dead workes Heb. chap. 9. vers 14. and the sprinkling of our harts from an evill conscience Heb. chap. 10. vers 22. which by the Apostle Peter is discribed from the effect which is our accesse with confidence vnto God in calling vpon him as our Father vpon the sense and frelling of the remission of all our sinnes in the bloud of Christ This same also is manifest touchinn the other seale of the covenant which is the Supper of the Lord by the wordes of Christ himselfe Luke chap. 22. vers 19. 20. and of the Apostle 1 Cor. chap. 11. vers 24. 25. where expounding his owne minde touching the bread and wine he sayeth that the bread was his body which was given and as the Apostle sayeth which was broken for them and that the cup was the new Testament in his bloud which was shed for them For Iesus Christ flesh and his bloud are vnto vs no righteousnes vntill his body be broken and his bloud shed vpon the crosse for vs. For neither did hee destroy the Devill but by his death nor set vs at libertie from our bondage but by his death Heb. chap. 2. vers 14. 15. Neither did he put away our sinnes but by the offering of himselfe Heb. chap. 9. vers 26. 28. And therefore sayeth Christ himselfe Ioh. chap. 12. vers 24. except the wheat corne fall into the ground and die it abydeth alone but if it die it bringeth forth many fruite Thus by the seales of the righteousnes of faith and by the phrase of the spirit concerning them and by the testimonie of Christ himselfe touching his owne death it would evidently appeare that the matter of our righteousnes consisteth in no parte of his obedience proceeding his death but consisteth wholly in the onely one oblation of him selfe vppon the crosse The third grounde in holy Scripture confirminge this pointe is builded vpon the testimonie of Christ him selfe and the Apostles interpretation of his minde sett downe Hebr. chapt 10. where first out of the 40. Psalme the speech of Christ is cited wherein hee declareth what is the will of the Father touching the expiation of our sinnes in him Which is by his obedience vnto the Father in doeing his will Which will of the Father is expounded by the Apostle in the 10 verse in these wordes By the which will we are sanctified even by the offering of the body of Iesus Christ once Now the obedience of Christ in the matter of our righteousnes is not to bee esteemed of any larger extent then is the will of GOD which hee did obey and by which wee are sanctified Therefore seeing the will of GOD in the matter of our righteousnes is restrayned onely to the offeringe of Christ Surely his obedience as it is saide to make vs righteous must bee of no larger sense except we will be wise above that which is written If the Lordes owne interpretation of his owne minde touchinge his owne will and obedience of his Sonne therevnto whereby wee are iustified will not serve to satisfie mens mindes it is in vaine to labour by any other meanes to give contentement to those who cannot be content with that which God him selfe hath revealed touching this point Whose minde must needes be best knowne to him selfe and in the which we are to rest according as it is revealed And that this interpretation set downe in this same place is the vndoubted mynde of God him selfe it may evidentlie appeare by the cōstant course of his speech set down thronghout all the New Testament In the which still all the partes of our Redemption touching Iustification Reconciliation and Sanctification are ever attributed vnto the bloud of Christ● vnto his death and vnto his crosse and sacrifice of him selfe And the killinge of

it then that it be the bloud of a man or yet of a iust man For no man that is nothing more but a man can possibly redeeme his brother or give his ransome to God that he may live still for ever So precious is the redemption of their soules and the continuance for ever sayeth the Prophet Psalm 49. For the bloud of no flesh can be able to satisfie the infinite iustice of God For he that liveth not for ever can never be the cause of eternall life vnto others and he that is not eternall can never bring in eternall righteousnes and no righteousnes but that which is eternall can possibly procure eternall life For all being infinit that is the iustice that wee have transgressed infinit our guiltines in trasgressing infinite the punishment of our guiltines infinite as being the iust recompence of the transgression of an infinit iustice proceeding from the iust iudgement of an infinit God it is impossible that a finit creature can performe it seeing he should never be able to loose the sorrowes of death Therefore it is required that the bloude should be the bloud of him who is eternall to the end that hee should not be holden of death eternally Act. chap. 2. vers 24. and that his bloud might be of an infinite value and that our righteousnes might be eternall and make vs eternally righteous therefore is it saide by the Apostle that God hath purchased his Church with his owne bloud Act. chap. 20. 28. thus it is required in the bloud that iustifieth vs before God that it bee not onely the bloud of a man and of a iust man but also that it bee the bloud of him who is God blessed for ever and all these considerations are necessarilie requisit in the bloud vnto our iustification thereby And as in the bloud so in the shedding of it divers things are required in it to the same end Which that wee may the more cleerely perceyve we are first to consider that the shedding of bloud must needes be by way of oblation and sacrifice Therefore Christ is saide to have offered vp him selfe a sacrifice of a sweet smelling favour vnto God Ephe. chap. 5. vers 2. and also he is said to have bin made manifest once to put awy sinnes by the sacrificing of him selfe Heb. chapt 9. vers 26. and therefore also saith the Apostle that Christ our Passeover is sacrificed for vs 1. Cor. chap. 5. ver 7. Now the things requisite in the offering of this sacrifice are partlie to be considered in the nature of the sacrifice it selfe and partly in those thinges which are necessarilie required for the offering of a sacrifice Touching the sacrifice it selfe besides that it must bee by bloud because without shedding of bloud there is no remission it must needes be but one and of such nature as never needeth to be repeated For the sacrifices that are oft repeated can never sanctifie the commers therevnto And therefore it is said That we are sanctified by the offering of the body of Iesus Christ once Heb. chap. 10. ver 10. And againe in that same Chap. verse 12. it is said But hee having offered by one sacrifice for sinne sitteth for ever at the right hand of God Of which it is manifest that this sacrifice alone without anie other thing ioyned therewith and without anie iterating of it contrarie to the blasphemous doctrine of the papistes must needs make vs eternally righteous according to which it is said by the Apostle That Christ is entered into heaven not that hee should offer him selfe often because then it behooved him to die often But as it is appointed that men once die and thereafter commeth the iudgement even so Christ also being once offered to take away the sinnes of many hee shall appeare the second tyme without sinne c And this point is most cleerlie set downe Heb. cha 10. ver 14. where it is said For by one offering he hath consecrated for evermore those which are sanctified Wherevpon it must followe seeing by one offering hee hath obtayned vs eternal remission according to the promise of God in his covenant and their finnes and their iniquities I will never remēber anie more that there remayneth no more sacrifices for sinne For according to the saying of the Apostle VVhere remission of sinnes is there is no more sacrifice for sinne Heb. chap. 10. vers 18. The thinges that are required for the offering of a propitiatorie sacrifice for sinne are especially three The first is a Priest For none but a consecrate Priest appointed by God and not by man might ever offer sacrifice for sinne vnto God The second is the Altar vpon which it must bee offered The third is the Tabernacle or Sanctuarie wherein it must be offered The thinges to be considered in the Priest concerne partly the nature of the Priesthood it selfe and partly the actions to be performed by the Priest Touching the nature of the Priesthood The first thing to be considered is that no man can take this office to him selfe but he who is called of God Heb. cap. 5. ver 4. 5. The second thing to be considered is that it must not bee according to the order of Aaron but according to the order of Melchisedeck For there is no perfection by the Levitical Priesthood Hebr. chap. 7. ver 11. and this that he must bee according to the order of Melchisedeck comprehendeth vnder it these particular pointes First that he is not made a Priest by the Lawe but according to the power of endlesse life For as we have saide if his Priesthood had bene after the Lawe it could never have made vs perfect For the Lawe made nothing perfect Hebr. chap. 7. ver 19. And of this ground followeth other two consequences The first is that seeing hee is made a Priest after the power of endlesse life none save hee alone can ever enioye this Priesthood For as sayeth the Apostle Amongest the Leviticall Priestes many were made Priestes because ther were not suffered to endure by reason of death but Christ because hee endureth for ever hath a Priesthood which can not passe from him to an other Hebr chap. 7. ver 23. 24. The seconde consequence is as saveth the Apostle Hebr. chap. 7. ver 25. That hee is able perfectly to save those that come to God by him seeing hee ever liveth to make intercession for them The third thing to bee considered in the nature of the Priest is as sayeth the same Apostle That he bee without sinne because such a High Priest it became vs to have as is holy harmeles vndefyled and seperate from sinners Hebr. chapt 7. 26. Which also was expreslie commanded in the Lawe Levit. chap. 21. where it is saide VVho soever of the seede of Aaron hath any blemish hee shall not come neare to offer the sacrifices of the Lorde neither shall he presse to offer the bread of his God neither shall he goe in vnto the vayle