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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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09376	A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon the 11 chapter to the Hebrewes preached in Cambridge by that godly, and iudicious divine, M. William Perkins ; long expected and desired, and therefore published at the request of his executours, by Will. Crashawe and Tho. Pierson, preachers of Gods Word, who heard him preach it, and wrote it from his mouth.	Perkins, William, 1558-1602.	1607 (1607)	STC 19677.5; ESTC S2273	415,205	614

gold siluer or promotion but reconciliation with my God and his fauour in Iesus Christ If thou hast these two then thou goest beyond Cain then shalt thou stand before God with Abell and be accepted Remember these two humiliation for sinne and desire of reconciliation these two is the summe of religion If thou hast these thou art blessed with Abell if not cursed with Cain howsoeuer thou liuest in the world If thou say Cain kill'd his brother and so would not I doe for all the world I will do no man hurt in body or goods This will not serue for it is said that God had no respect to Cain afore he kill'd his brother euen when he offred his sacrifice and therefore this duty is most necessary and there is no shifting it off 2. Cain offred as well as Abell yea Cain offred afore Abell as it is manifest in Genesis 4.3 And yet Abels sacrifice was better when it came to the proofe and was accepted not Cains which came first Hence we learn that a man may be more forward then many other in many outward duties of religion and yet not be accepted of God Another may be not so forward to the duty and yet when hee comes be better accepted Whence comes this what is forwardnesse in good duties a fault Nothing lesse but hence it is he that outwardly is most forward may come in hypocrisie without faith the want whereof makes his forwardnesse nothing worth Many such haue we in our Church great frequenters of places and exercises of religion and yet they come but as Cain did or it may be in worse intents Thy forwardnesse is to be commended but take this with thee also Care not so much to be first at the Sermō or to be there oftner thē other as to goe with true faith repentance a heart hung●ing for grace if not boast not in thy forwardnes Cain offred afore Abell yet not accepted so there may com an Abell after thee bring faith with him be accepted whē thou with thy hypocriticall forwardnes shalt be reiected as Cain was Thirdly did Cain offer as wel as Abel Hence we learn that the Church militant is a mixt cōpounded cōpany of men not of one sort but true beleeuers hypocrites mingled together as here in the very infancy of the Church here was a Cain worshipping in shew as wel as Abell that worshipped in truth So was it in the infancy so in her perpetual growth so shal it be in the last age of the church the good shal neuer be quite separated frō the bad vntil Christ himself do it at the last iudgement Goates shall alwaies be mingled amongst the sheepe till Christ the great shepheard do separate them himselfe Math. 25.34 And he that imagineth a perfect separation till then imagineth a fancy in his braine and such a Church as cannot be found vpon the earth This being so let no man therfore be afraid to ioyne himself to the visible Church neither let any that are in it go out of it because the bad are mingled with the good for so it hath been alwaies euer wil be he then that wil go out of a Church because there be hypocrites in it must go out of the world for such a Church is not foūd but triūphant in heauē Fourthly 〈◊〉 that Cain Abel offred hence we learne that the Church of God which truly professeth his name hath been euer since the beginning of the world For this Church was in the houshold of Adā whē there was no more but it in the world for sacrifice to God is a sign of the Church yea beside the sacrifice they had a place appointed where Adam his family came together to worship God For so much Cain intimateth Gen. 4.14 16. Cain went out from the presence of the Lord that is not onely out of his fauour protection but from the place of his solemne seruice where he wonted to manifest his special presence to his childrē seruing him and therfore Cain as being excomunicate complaines verse 14 because he must leaue it Thus the Church hath been frō the beginning therfore is truly call'd Catholike The Papists abuse this place notoriously for whereas the Church hath been so antient they argue therfore it is aboue the Scripture yea that we could not know it to be Scripture but by the antient testimonie of the Church We must know the Scripture is two wayes to be considered 1. As it was written penned by holy men and so it is later then the Church for Moses was the first penman of Scripture but secondly as it is the word of God the substance sense and truth therof is much more antient thē the Church yea without the word of God there can be no Church For without faith is no Church because the Church is a cōpany of beleeuers and without the word it is no faith therfore no word no faith no faith no Church So then the Scripture was afore the Church but penned after Thus we see that Cain and Abell offered Now secondly what offred they sacrifices Sacrifices were vsed in the worship of God for two ends 1. When a sacrifice was offred especially of beasts when a man saw the bloud of the beasts poured out it put him in mind of his own sins and the desert of them taught him to say thus Eue as this creature is here slain his bloud distils drops away so my sins deserue that my bloud should be s●●ed and my soule be drenched in hell for euer This creature can die but one death for it sinneth not but my sins deserue both the 1. and 2. death Secondly sacrifices serued to put the●● in minde of the Messias to come and the slaying of the beasts shewed them how the Messias should shed his bloud giue his life for the ●ir●s of the people These are the 2. principal ends of sacrifices for these 2. ends did Cain Abel offer Cain in hypocrisie and for fashion sake Abell in truth conscience and sinceritie As it was in the old sacrifices so is it in our Sacraments of the new Testament whereof the sacrifices were all types 1. In baptisme sprinkling of the water serues to shewe vs how filthily we are defiled with our owne sinnes 2. It signifies the sprinkling of the bloud of Christ vpon the heart of a sinner for his sanctification from sinne 2. In the supper the breaking of the bread signifies 1. how we should be broken in humiliation for our sinne and the pouring out of the wine how our bloud and life should be shed and poured out for our sinnes if wee had that that we deserue And secondly they represent vnto vs how the body of Christ was broken his bloud poured out for our sinnes which he was content to suffer vnder the wrath of his Father for our sakes so that we see both the sacrifices and

and we seeme presently to enioy them we cannot enioy any of them fully but sauing Faith hath this power to giue them all a present being in our hearts and vs such a real possession of them as greatly delighteth a Christian soule insomuch as the feeling of the sweetnesse of this glory though it be to come ouerwhelmeth the feeling of a worldly misery though it be present Fourthly it is added And the euidence This word signifieth and teacheth vs two things concerning faith 1. Faith is an euidence c. That is Faith so conuinceth the minde vnderstanding and iudgement as that it cannot but must needes yea it compelleth it by force of reasons vnanswerable to beleeue the promises of God certainly 2. It is an euidence that is whereas life euerlasting and all other things hoped for are inuisible and were neuer seen of any beleeuer since the world began this sauing faith hath this power and property to take that thing in it selfe inuisible and neuer yet seene and so liuely to represent it to the heart of the beleeuer and to the eye of his mind as that after a sort he presently seeth and enioyeth that inuisible thing and reioyceth in that sight and enioying of it and so the iudg●ment is not onely conuinced that such a thing shall come to passe though it be yet to come but the minde as farre as Gods word hath reueald and as it is able conceiues of that thing as being really present to the view of it Let one example serue for all life euerlasting is a thing hoped for Now Faith not onely by infallible arguments grounded vpon the word and promise of God conuinceth a mans iudgement that it shall come to passe insomuch as he dare say that he knoweth as certainly there is a life euerlasting as that he liueth and moueth but this Faith also as much as Gods word hath reueald and as farre forth as the minde of man is able to conceiue of it so representeth this life euerlasting to the eye of the soule as that the soule seemeth to apprehend and enioy this life euerlasting yea often in such measure as that he contemneth the world and al the present felicity of it in cōparison of that measure of the ioyes therof which faith representeth to his soule and thus faith makes that present which is absent and makes that manifest and visible which in it selfe is inuisible inuisible to the eyes of the body it makes visible to the eye of the soule the sight of which eye is both giuen and continued and daily sharpened by sauing faith And thus faith is a most excellent euidence of things not seene So then the whole sūme of this first effect is briefly thus much Whereas things to be beleeued as perfection of sanctification resurrection glorification c. are not yet seene neither can be in that they are not yet come to passe yet if a man haue grace certainly to beleeue the promises of God these things shall haue a being to his soule in that both his iudgement knoweth assuredly they shall come to passe and his soule in most liuely and ioyfull representations seemeth to enioy them Hitherto of the meaning of the first effect Now in the second place let vs see what instructions this first effect thus vnfolded doth minister vnto vs. First whereas faith giues a substance and being to things that are not we learne that the Fathers in the old Testament that liued afore the incarnation of Christ were truly partakers of the body and bloud of Christ. If any alledge that this is strange considering that Christ had thē no body bloud neither had he any vntil the Incarnatiō how thē could they receiue that which thē was not I grant it is true they thē had no being and yet the Fathers receiued thē but how can this be I answer by the wonderfull power of sauing faith which makes things that are not in nature to haue in some sort a being subsistence and so was Christ though he was to come present to the beleeuers of the old time For Apoc. 13.8 Christ is a Lambe slaine from the beginning of the world That is slaine as wel then as now and that not only in the counsell decree of God wherby he is borne slaine in all times and places nor onely in regard of the eternal power efficacie and merit of his death but also euen in respect of the heart of the beleeuer whose faith makes that that is locally absent after a sort truly and really present euen so also is Christ a Lambe slaine euen from the beginning of the world See a plaine demonstration hereof in Ioh. 8.5.6 Abraham saw me saith Christ and reioiced How could this be when as Christ was not borne of 1000. yeares after Ans. This could not be in reason but it was indeed to Abrahams faith wherby he saw Christ more liuely and more to his ioy consolation so many 100. yeares afore he was thē many which liued in Christs time and saw him and heard him and conuer●ed with him for they liuing with him yet were as good as absent from him because they beleeued not in him And Abraham though Christ was so far from him yet by his faith was present with him Againe 1. Cor. 10.3 the ancient beleeuing Israelites ate the same spirituall bread and dranke the same spirituall rocke and that rocke was Christ How could they eate and drinke Christ so long afore he was I answere they did it by reason of that wonderfull power of faith which makes a thing absent present to the beleeuer By that faith they receiued Christ as liuely as effectually as much to their profit and comfort as we do since his comming If any man aske how could their faith apprehend that that then was not I answer by giuing them interest title to it and so the Fathers are said by faith to haue receiued Christ because their faith gaue them right and title in Christ and in their hearts they felt the efficacie of his death resurrection whereby they died to sin and were renewed in holinesse as well as we are now by the same efficacie Secondly whereas faith makes things absent present Here they are confuted that teach that the Lords supper is no Sacrament vnlesse the body bloud of Christ be either truly turned into the bread wine or at least be in or about the bread that so he is locally present must locally and substantially be receiued and this say they is the most cōfortable receiuing of Christ for what comfort is it to receiue one absent but these men know not this notable prerogatiue of true faith Faith giues being to things which are not and makes things present which are absent they therefore that will haue Christ locally present they take this noble prerogatiue from faith for here is nothing absent which faith should make present we neede not goe in this Sacrament to require a

of it The author and first deuiser For Noah made not this Arke of his owne head but as we heard before he was warned of God to doe it And hee was the first practicer for God himselfe performed all those seruices vnto Noah in the Arke else it had neuer saued him This being so It is the more griefe to see that worthy calling so abused and debased as it is the most of them that practice it being profane vngodly and dissolute men Such men should remember God made the first ship and God was the first Master and the first Mariner the first Pilot the first gouernour of a ship and they should labour to be like him This is one of those fewe callings which may say God himselfe was the first deuiser and practicer of it All callings cannot say so why then should they so farre forgette whom they succeede Indeede vppon the seas and in distresses they will make some profession of religion but let them come a-shore what swearing what whoring what drunkennesse amongst them But let them be afraid to be so profane which hold the place which once God himselfe held or else let them know they are vnworthy of so good a calling And thus we see the reason and the meanes how the Ark could saue him and his houshold namely because God did gouerne it In the next place obserue the end and vse of the Arke It was to saue this holy man and his houshold Learne here that Gods seruants in common calamities haue safety For God himselfe giueth them security and prouideth deliuerance Thus was it euer When God proceedeth in iudgement against Hierusalem for the sinnes thereof hee marketh the godly in their foreheads namely such as mourne and cry for the abhominations which are done against God Ezech. 9.4 When Sodome must be destroyed righteous Lot and his family must be drawen out nay the Angell can doe nothing till he be safe Genesis 19.16.22 When the destroying Angell went ouer the land of Egypt and destroyed the first borne in euery house of the Egyptians the Israelites dwelling amongst them hee past ouer all the Israelites whose doores were sprinkled with the bloud of the Paschall Lambe Exodus 12.13 And euen so hee whose heart and soule is sprinkled with the bloud of Iesus Christ the Lambe of God no calamity can do him hurt nay when others are smitten he shall be deliuered The vse of this doctrine is to our Church and State Wee haue by Gods mercy long enioyed Peace and the Gospell and both vnder a gracious gouernment and with these manie other blessings Yet speake truth and the sinnes of our times call for a floud as in Noahs time and sure a floud of tribulation must come one way or other For this was alwaies the state of Gods Church now peace now persecution Peace abused causeth trouble and calamities Therefore as we haue so long had peace and ease so assuredly looke for a floud what it will be or when knoweth no man onely he who will send it the righteous and almighty God How then shall wee doe when the floud of tribulation is vpon vs There is no way but one Beleeue in Christ Iesus settle thy heart in true faith repent of thy sinnes get Gods fauour and forgiuenesse and then when the floud comes Gods prouidence shall affoord thee one way or other an Arke of safetie and deliuerance Sprinkle thy soule now with Christes bloud by faith and true repentance and the destroying Angell of Gods wrath shall passe ouer thee and thy houshold Thirdly obserue the largenesse of Gods bounty Not onelie Noah shall be saued but with him his houshold also Why the Lord did so there be diuers reasons First for the Propagation and multiplication of the world after the floud If any obiect Noah and his wife might haue serued for that end I answere they were olde for hee was 600. yeeres olde when the floud came and though hee liued 300. yeeres after the floud Genesis 9.28 Yet reade wee not of any children that he had If any further obiect The first world was begun and multiplied by two alone Adam Eue no more why then should there be so many for the beginning of the second world I answere God did so in the beginning to shew that all mankinde came of one bloud Acts. 17.26 and that in regard of body or birth there is no difference originally betwixt man and man which also was obserued euen in the second beginning For though the world was multiplied by three brethren Shem Cham and Iapheth Yet those three were not strangers but all sonnes to one man Noah so that as at first by Adam and Eue so after from Noah and his wife came all men in the world But in the beginning of the second world there must needes be more lines then one because now the blessed seede was promised whose line and kindred must needes be kept distinct frō all other vntil his incarnation Againe there was more cause now why the world should be speedily replenished then at the beginning For first the earth had some glory and beauty left it after the first curse so that it was still a most pleasant and delightfull habitation to Adam and Eue. But now by the second curse in the floud all her beautie was gone she and all her glory was ouerrunne spoyled and defaced so that it had beene a miserable habitation for Noah and his wife if they had beene without company Secondly the earth being much defaced and the vertue of it almost quite perished by the floud had now more neede to be recouered by the hands and helpe of many mens labours And to this purpose the Scripture saith Gen. 9.19 10.32 that the earth was diuided amongst the three sonnes of Noah And they liued not all together but ouerspread the earth And least the beasts which then were many should ouergrowe the world therefore God would haue the earth speedily replenished to that end Noah his wife had neuer a seruant in the Ark but only such as should haue children their 3. sonnes and their wiues And thus the multiplication of mankind is the first cause why God saued Noahs children The second cause It is likely that as himselfe was a righteous man so they of his family were more orderly and religious then others of that wicked Age for good men make conscience of teaching their families as Abraham Gen. 18.18 And seeing Noah is commended for a iust good man doubtlesse he did carefully instruct his houshold therefore it is to be supposed that all or the most of them were holy and righteous persons fearing God Thirdly though all of them were not righteous yet they were all of the family of righteous Noah and therfore for his sake they were saued all being his children or his childrens wiues For the righteous mā procureth blessings not on himself alone but on all that belong vnto him dwel with him or are in his