Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	blood_n	covenant_n	sprinkle_v	1,619	5	12.4273	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59816	A discourse concerning the knowledge of Jesus Christ and our union and communion with him &c. by William Sherlock ...	Sherlock, William, 1641?-1707.	1674 (1674)	Wing S3288; ESTC R33886	180,039	448

were not reckon'd as done by us but because we do some things like them our dying to sin is a Conformity to the Death of Christ and our walking in newness of life is our Conformity to his Resurrection and the consideration of the Death and Resurrection of Christ is very powerful to engage us to die to sin and to rise into a new life and this is the true reason of these phrases not that Christ did all in our stead and therefore we are said to do it too but for a quite different reason because we must do something like it express the power and image of his Death and Resurrection in our lives To this purpose also he cites that Text in Gal. 4. 4 5. God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law and here he stops but I shall take confidence to add that we might receive the adoption of Sons now by being made under the Law he tells us is meant being disposed of in such a condition that he must yield subjection and obedience to the Law well suppose this and this was all to redeem us and therefore our Redemption is by the obedience of Christ imputed to us fairly argued but can his obedience to the Law contribute no otherways to our redemption but by being reckon'd as done by us but the truth is this us is not in the Text it is not to redeem us but to redeem them that were under the Law that is the Iews who were in bondage under the Mosaical Law from which Christ redeemed them by abrogating that Law and introducing a better Covenant the adoption of Sons for in this Epistle nay in this Chapter the Law is called a state of Servants and of an Heir under Age but the Gospel is the adoption of Sons puts us into such a free and manly state as that of an Heir at Age and therefore is called the Spirit of adoption Rom. 8. 15. So that the meaning of this Text is this that God hath now put an end to the dispensation of the Law which is called redeeming them that were under the Law in a state of servitude and bondage and hath established a better Covenant in the room of it which as much excells the Law as the adoption of Sons does the state of Servants and this God brought to pass by sending his Son into the World made of a Woman made under the Law for the understanding of which words we must consider what influence Christs appearing in the world had on the abrogation of the Law and that was that he accomplished all the Types and Figures of the Law in his own Person and when all these Types were fulfilled they grew out of date so that his being made under the Law most probably signifies his being made such a Person as should exactly answer all the Types and Figures of the Law and so put an end to it as of no further use Thus the Temple was Gods House wherein he dwelt but now the Shecinah or Divine Glory rested on Christ and the fulness of the Godhead dwelt in him bodily so that now there was no longer any need of a material Temple as a pledge of Gods peculiar presence among them the Priests and Sacrifices of the Law were Types of Christ and when that great high Priest came and offered that perfect Sacrifice of himself all legal Priests and Sacrifices were of no use Thus by his being made under the Law and accomplishing all the Types and Figures of it he put an end to all those beggarly Rudiments and delivered the Jews from the bondage of the Law for though the Gentiles too are redeemed by Christ yet they were not redeemed from the Law of Moses under which they never were Several other places he alledges to the same purpose but I have either already considered them or shall do in what follows but what I have now discoursed is enough to satisfie any impartial Inquirer how vain and precarious this Principle is which too many make the very Foundation of their Faith that Christ as Mediator fulfilled all Righteousness in their stead whose Mediator he was And now had I no other design than to expose the mistakes of other men I should need add no more till I saw this answered but I have a greater and better design viz. to explain and confirm the true notions of Religion in opposition to such mistakes and therefore having shewed you that there is no foundation in Reason or Scripture to fancy such an Union between Christ and Believers whether we consider it as a Conjugal Relation or Legal Union as he is our Surety or Mediator as should entitle Believers to the Personal Righteousness of Christ lest any man should suspect that the design of all this is to lessen the Grace of God or to disparage the Merits and Righteousness of Christ which God forbid any Christian should be guilty of I shall secondly examine what influence the Sacrifice of Christs death and the Righteousness of his life have upon our acceptance with God and all that I can find in Scripture about this is that to this we owe the Covenant of Grace that God being well pleased with the obedience of Christs life and the Sacrifice of his death for his sake entred into a new Covenant with Mankind wherein he promises pardon of sin and eternal life to those who belief and obey the Gospel This is very plain with reference to the death of Christ hence the Blood of Christ is called the Blood of the Covenant Heb. 10 29. and Christ is called the great Shepherd and Bishop of Souls through the blood of the everlasting Covenant Heb. 13. 20. and the blood of Christ is called the blood of Sprinkling which speaks better things than the blood of Abel Heb. 12. 24. which is an allusion to Moses his sprinkling the blood of the Sacrifice whereby he confirmed and ratified the Covenant between God and the Children of Israel Heb. 9. 19 20 21. For when Moses had spoken every precept to all the people according to the Law when he had declared the terms of this Covenant to them he took the blood of Calves and Goats with water and Scarlet wooll and hysop and sprinkled both the book and all the people saying This is the blood of the Testament which God hath ordained to you Thus the blood of Christ is called the Blood of Sprinkling because by his blood God did seal and confirm the Covenant of Grace as the sprinkling the blood of beasts did confirm the Mosaical Covenant Hence we are said to be justified by the blood of Christ Rom. 5. 9. that is by the Gospel Covenant which was confirmed and ratified with his blood and Christ is called a Propitiation through faith in his blood that is by a belief of his Gospel Rom. 3. 25. Hence it is also that the Scripture uses these phrases promiscuously to be justified by