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	people_n	sprinkle_v	2,219	5	12.3819	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23717	Forty sermons whereof twenty one are now first publish'd, the greatest part preach'd before the King and on solemn occasions / by Richard Allestree ... ; to these is prefixt an account of the author's life.; Sermons. Selections	Allestree, Richard, 1619-1681.; Fell, John, 1625-1686.	1684 (1684)	Wing A1114; ESTC R503	688,324	600

and also promise that by the grace of God they will evermore endeavor themselves faithfully to observe and keep them which they do there upon their knees whereupon that grace is pray'd for for them and they blest by those whom God hath appointed to bless in his name that so they who just then are grown able to be taught all the debaucheries of youth warm'd into the desires and the strengths of vice might have not only this check of their own vows fresh upon them but the effusions of the H. Spirit those living Rivers in the inwards as St John expresses that may quench and wash away those unclean heats 3. To express more the inviolable Sacredness of those obligations which in Baptism were entred and to let us see they were baptiz'd into the Death of Christ from the first times they did immediatly make them that were baptiz'd partakers of the Symbols of that Death For from that Sacrament they proceeded directly to the other the Lord's Supper of those that were baptiz'd after they were of age we can derive that practice quite from Justin Martyr which being don so universally to them no question gave occasion to the doing it to Infants after Baptism and then they found a text for it and made that universal also But tho that be justly chang'd yet after Confirmation we proceed to that and often we repeat the use of it now that we renew in the Lord's Supper what we did engage in Baptism when we entred the new Covenant is evident Christ calls the cup there in St Luke the new Covenant in his blood and in St Mark this is my blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that blood of the new Covenant The words relate to those Exod. 24. 8. where it is also said this is the blood of the Covenant for God dd seal his Covenants still with blood Whereupon neither was the first Covenant dedicated without blood Heb. 9. 18. that was its Sanction Now the Sanction of a Covenant is some Rite which being celebrated in the name of those that covenant does oblige them to stand to not to rescind the agreement which that Rite was contriv'd to do supposing that the most effectual way by imprecating mischief on the person that did break it The usual way was either killing of a beast the blood of which they pour'd out or in some Nations drank or else they did dissect and tear the victime and either swear over or pass thro between the parts by one of these significative Ceremonies implying a severe commination So be it don to him that breaks this vow And all these the Heathen who are full of the Examples seem to have deriv'd from Gods own practice who appointed Abraham to do so when he went to make a Covenant with him Gen. 15. and his meaning in such Rites he hath reveled by Jer. 34. 18 19. the men that have transgressed my Covenant even the Princes Priests and all the People that have past between the parts of the Calf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make those men that Calf or as that Calf which they did cut in twain and pass between the parts thereof i. e. I will divide and separate them among the Nations For the wishes of all this that Ceremony did import But more expresly there in Exod. 24. 6. And Moses took the half of the blood and put it in the Basins for the Peoples part and half of the blood he sprinkled on the Altar as on Gods part and then he took the book of the Covenant v. 7. and read it in the audience of the People Now that Book especially in the four foregoing chapters said on Gods part what he requir'd of them and what he would do for them and the People said on their part All that the Lord hath said we will do and be obedient v. 7. Upon which undertaking on both sides Moses took the blood and sprinkled both the book and all the people Heb. 9. 19. saying this is the blood of the Covenant which the Lord hath made with you concerning these words i. e. thus both parts of you oblige your selves in figure to make good your Articles In shedding this blood on the Book the Lords indenture he for whom it is impossible to fail his word yet condescends to use this rite by which those men that covenant devote their own blood to be shed if they should fail and in its sprinkling on you all you also wish if you perform not your part which you promis'd that your own be so poured out This is shed as your type and 't is your giving earnest that your own is forfeit when you fail in your Conditions For that these wishes were imply'd all in that Ceremony and not only at the first sealing of the Covenant but meer Repetition of it when 't was only read again before and to them and their children Moses tells them All you are here this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pass alluding to divided Sacrifices to pass I say into the Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and into the execratory oath into the imprecations which are signified in those divided Sacrifices and that Blood-shedding the Sanctions of that Covenant Now what that Blood and those divided Sacrifices were to that Covenant that Christ sacrificed his body broken and his blood shed was to ours and is therefore call'd Heb. c. 10. the Blood of the Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which it was ratified and hallowed God no more engaged in faint types in the blood of goats and calves but in the blood of God with that he ratified hallowed the new Covenant And when our Savior calls the Sacramental cup the new Covenant in his blood and the blood of the new Covenant it must have the like importance the broken bread must be as the divided Sacrifice the wine poured out the Covenant Blood by taking which we much more properly may be said to pass into the Covenant and into the oath and curses of it then the Jews were said by Moses to do so at the meer Repetition of theirs or indeed at the first making For that blood was not sprinkled on us as theirs was but drunk in we thus by our own act and deed devoting our selves to those curses if we fail yea taking earnest of them into us The sum is this Our Saviors words of this cup being the very same with those in Exodus demonstrate that this Sacrament is a renewing of our Gospel Covenant with Sacrifice The doing that is the assuming to endeavor to observe all the conditions of that Covenant with a most solemn vow or oath and under curses the tenor of those curses is Let that light on me if I fail which was inflicted on the federal Sacrifice Now that Sacrifice was Christ himself the ceremony of it was his body torn and his blood poured out in a word all those bitter agonies which we there commemorate and which that Sacrament does

which makes Death a miserable condition as it is the sting of the Serpent that makes him a poysonous creature so it is that which makes Death destructive For were Death the expiration of that little spark in the moving of our heart and if our spirit utterly vanisht as the soft air and were it as the Atheist in the Wise man says we are born at all adventure and shall be hereafter as tho we had never bin Death would be so far from all sting that it would be perfect rest and the end of troubles but Sin makes it onely the beginning of sorrows it changes the very nature of death by making that which seems to be the cessation of sensible function to be the very original of the sensibility of torments Then the Sinner doth begin indeed to feel when he dies Death were but the term of a miserable life did not Sin make it the birth of a more miserable life or death I know not whether to call it for it is of so strange a nature that the very uniting of a Sinner's body and soul which is the onely thing we call life God calls death Rev. 22. 13 14. And the sea gave up the dead which were in it and death and hell or the grave deliver'd up the dead which were in them that is the bodies to be joyn'd to the souls and they were judg'd every man according to their works and in that case all are cast into the lake of fire this is the second death Sin makes Resurrection to be dying and it must needs be so because as afflictions are in this life call'd death as St Paul saith in Deaths often so much more then may those torments of hell be call'd death So that in that death that Sin engages to it is necessary to live always that we may for ever die and it must be so because this makes us liable to the eternal indignation of the offended God which we were not capable of suffering were it not a death of this nature This is indeed death with a sting in it and it is the sense of this approaching that wounds the dying soul when it do's at once call to mind the wickedness of its past life and the wrath that do's await it when he recollects how sinful he hath bin and withall how hateful sin is to God so hateful that it was easier for God to send his Son to suffer death than to suffer sin to go unpunish'd then his own expectations sting and stab his very soul for if God did thus use his own Son how will he use me that have both sinn'd and trod under foot the death of that Son by going on wilfully in my sins Would you then my Brethren find out a way to make death easy and familiar to you you must pull out this sting The Jews say if Adam had continued righteous he should not have died but after a long happy life God would have taken up his soul to him with a kiss which they call osculum pacis he would have receiv'd that spirit which with his mouth he did inspire a kiss of taking leave here to meet in Heaven Wouldst thou have thy death to be the same thing 'T is but becoming righteous with the righteousness of Christ thro whom we have this Victory here in the Text the other part I am to speak to who giveth us the victory thro Jesus Christ our Lords where we have those that are partakers of the Victory and the means thro Jesus Christ our Lord and as to both these this I shall demonstrate over all those enimies in order who the us and how the Victory is gotten First the Law Now that Christ hath redeem'd us from the curse of the Law is said expresly and that by his being made a curse for us Gal. 3. 13. and what that curse of the Law was is set down in the tenth verse cursed is every one that continueth not in all things that are written in the book of the Law to do them which no man besides Christ did ever or can do and consequently all mankind lay under that same dreadful curse obnoxious to the wrath of God and the effects of everlasting indignation but Christ by undergoing that curse and by that means satisfying that strict Law procur'd an easier to be set us upon gentler terms not perfect and unsinning strict obedience which was impossible but instead thereof the Law of Faith obsequious Faith that works by love endeavors honestly and heartily and where it fails repents that is grieves and amends and perseveres in doing so For as St Paul assures us we are not under the Law but under Grace Rom. 6. 14. tho we be under the directions of it the duty of it is most indispensable vertue always yet we are not under those strict terms of it according to the tenor of that curse but in a state of favor under terms of grace where there is mercy pardon to be had upon repentance thro faith and where there is encouragement and aid to work that faith and that amendment in us And thus far the Victory accrues to all mankind for all that will accept these terms of this remedying Law of grace the other killing strict Law hath no power over them For the Gospel was commanded to be preach'd to and its terms offer'd every creature under heaven all mankind a victory this that could not be obtain'd but by Christ's bloud the grace and favor of these easier terms for our obedience valued equal with his life for to take of this curse cursed is every one that continueth not in all things that are written in the book of the law to do it these strict terms he himself was made a curse and 't will be certainly a most unkind return if that which he thought worth the dying for to get us we shall not think worth the accepting slight these blessed terms and do not care unless we can be free from all necessity of an endeavor freed from vertue too as well as Law But secondly the Law being as we have shew'd it is the strength of Sin in giving it a power to condemn us that Law being taken off that power also cannot but be taken off from Sin and by that means the great strengths of that Enimy defeated Accordingly St Paul do's tell the Romans c. 6. v. 14. Sin shall not have dominion over you that is it shall not have by vertue of the Law a power to condemn you for you are not under the Law but under grace are in that state where men are not condemn'd for every gross or heinous sin altho too long continued in but there is pardon to be had for them that will but faithfully endeavor to amend turn from their sins return to Christ receive him and his pardon and where there is also help to do this 't is a true state of grace so that unless men will resolve to force their own