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
A29371	I. Scripture-light the most sure light ... delivered in three sermons on 2 Pet. I. 19 : II. Christ in travel ... in three sermons on Isai. 53. 11 : III. A lifting up for the down-cast ... delivered in thirteen sermons on Psal. 42, 11 : four several sermons ... / preached by William Bridge ...	Bridge, William, 1600?-1670.	1656 (1656)	Wing B4462; ESTC R34370	561,325	608

Death that is the Devil and again Col. 2.15 And having spoiled Principalities and Powers Dicitur Diabolus duas habuisse manus unam attrahentem qua trahebat omnes ad infetos quae amputata est et ei quantum ad bonos per passionem Christi et manum flagellantem quae debilitata est quae vexat tamen bonos ad exercitium Altissiod Lib 3. Tract 1 cap. 8. he made a shew of them openly triumphing over them in it that is the Cross So that when Christ died on the Cross he did then break and rout the Forces of Satan insomuch as al the Forces that he can draw up together against the Seed of Christ are but some rallied Troops then was his Field-Army broken and Christ triumphed over them al upon the Cross Surely therefore this breaking of the Power and Force of Satan is another Fruit and immediate Effect of the Death of Christ Sixtly As Christ did break the power of Satan by the power of his Death so he did thereby also sanctifie al things to his Seed insomuch as when they should come of Age al things should be then clean unto them For as the First Adam by his Sin and Disobedience did defile al things insomuch as al things were to be unclean and accursed to his Posterity so the Second Adam did by his Death and Obedience sprinkle clense and sanctifie al things to his Seed for saith the Apostle Heb. 9.19 When Moses had spoken every Precept to the People he took the blood of Calves and Goats and sprinkled both the Book and all the People Moreover he sprinkled with blood both the Tabernacle and al the Vessels of the Ministry and almost al things are by the Law purged with blood but the Heavenly things themselves with better Sacrifices than these verse 21 23. that is with Christs own Blood And if you ask why the Law Non quod prophanum in se quicquam haberet faedus sed quod nihil tā sanctum est quod non homines sua immunditi● prophanent nisi Deus ipse facta omnium innovatione occurrent omnes cultus vitiosi sunt ac impuri nisi Christus sanguinis sui aspersione eo● mundet Ubi Christus cum sanguine non apparet nihil nobis esse cum Deo sic neque Doctrina ipsa nobis ac in nostrum usum efficaverit nisi sanguine dedicata Calvin Heb. 9.20 21. Tabernacle and the Vessels of the Ministry which were holy should be thus sprinkled with Blood Calvin gives Two Reasons namely Because though these things were in themselves holy yet being used by man in regard of that pollution that is in him they might be prophaned and though the Book and Word of the Lord be holy yet it wil not it cannot be efficacious and profitable to us Nisi Sanguine Christi dedicata unless it be sprinkled by the Blood of Christ Now this sprinkling of the Vessels Book and al things was performed when the Sacrifice was offered and when the Testament was dedicated but the new Testament was confirmed by the Death of Christ his Blood being the Blood of the New Testament and he was sacrificed on the Cross and therefore though his Seed are sanctified with inherent Holiness when they do beleeve yet there was a sprinkling of al things Ordinances Afflictions Dispensations and al Conditions to them by the Death of Christ so that this Sanctification or sprinkling of al things in reference to his Seed was another Fruit and immediate Effect of the Death of Christ Seventhly As Christ did sanctifie al things to his Seed so by his Death he did confirm the Covenant of Grace For as the first Adam did break the old Covenant by his Sin and Disobedience so the Second Adam by his Death and Obedience did confirm the new For saith the Apostle Heb. 9.16 Where a Testament is there must also of necessity be the Death of the Testator for a Testament is of force after men are dead otherwise it is of no strength at al whilst the Testator liveth verse 17. And again Gal. 3.15 Brethren I speak after the manner of men though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereto and this I say that the Covenant that was confirmed before of God in Christ c. ver 17. So that the Covenant of Grace was confirmed by Christ in his Death Quest Qui vero sanguis aut mors Christi nobis voluntatem Dei confirmavit Resp Duplici ratione primum quod nos manifeste de ingenti in nos Del charitate certus reddiderit idque adeo quod Deus volit nobis id donare quod in N. Foedere promittat unde sanguis novi Faederis est dictus et ipse Christus testis verus et fidelis Cateches Racoviae de Prophetico Christi munere cap. 8. Socinus de Christo servatore pars prima de justif Synops 2. Volkillius de vera Religione Lib. 3. Cap. 18. Crellius ad Librum Hug. Grot. respons ad cap. 1. partic 26. Only the Question is How this Covenant was confirmed by the death of Christ The Socinians say That Christs death did confirm the Covenant by way of Testimony or Declaration of the Truth of the Gospel the Lord say they hath promised in the Gospel that al those who repent and beleeve shal be justified and saved Now Christ preaching this Truth and dying in it hath confirmed this Truth and the Gospel and therefore say they Christ is called the true and the faithful Witness 1. But though Christ by his death did bear his Testimony to the Truth of the Gospel yet where do we find in Scripture that his death did confirm the Covenant by way of Testimony 2. Where doth it appear that the Covenant which he confirmed by his death was this If you repent and beleeve you shal be saved and justified The thing is true and a Gospel Truth but the Covenant which Christ confirmed ye read of in Heb. 8. where the Lord doth promise both Faith and Repentance also 3. If the death of Christ did confirm the Covenant by way of Testimony testifying the Truth of the Gospel then the death of the Martyrs should confirm the Covenant more than the death of Christ for the Socinians deny the Deity of Christ and if Christ were only Man then the death of thousands some dying more painful deaths than Christ did should give a greater Testimony to the Truth of the Gospel and so confirm the Covenant more than the death of Christ but where do we find in al the Scripture that the death of the Martyrs is said to confirm the New Covenant Vide Essenii Triumph Crucis pag. 353. Lib. 2. Sect. 1. Cap. 1. Sib. Lubbert de Jesu Christo servatore contra F. Socinum Lib. 1. Cap. 3. Nicol. A●nold de morte Christi Cap. 8. The death of none but of the Testator can confirm the Testament but Christ only and not the Martyrs is the

last and they are also profitable for us to consider I shall take them in their order and speak only unto the first at this time which is this Doct. 1 There is an inward Peace and Quietude of Soul which the Saints and People of God ordinarily are endued with Therefore David saies here Why art thou cast down and why art thou disquieted within me It seems then that this was not his ordinary temper his Pulse did not alwaies beat thus high in this way of Discouragement but ordinarily he had Peace and quiet within So that I say There is an inward peace and quietness of soul which the Saints and people of God ordinarily are endued withal Ordinarily they are arrayed in white so they are brought in Rev. 7.13.14 verses What are these which are arayed in white robes at the 13. They are such as have washed their robes and made them White in the blood of the Lamb verse 14. this book of the Revelat●on doth attend much unto the Jewish customes and among the Jewes they had their Mourning their Rejoycing garment the Mourning garment was a black garment and therefore when a man is brought in in a mourning way he is brought in in a black garment as ye find in the next Psal the 43. the 2. vers why go ye in mourning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies Black Why goe ye in Black because of the oppression of the enemy So that the mourning garmen● was the Black garment the Black garment was the mourning garment And the white garment was the Reioycing g●●ment therefore Eccles 9.8 it is said let thy garments be alwayes white and let thy h ead lack no oyntment Upon which ●ccount the nobles amongst the Hebrewes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becan● they were clothed with white rayment Eccles Martinus de R●a sing S. Script Lib. 2. Cap. 1. 10.17 b●essed art thou O land when thy king is the son of nobles Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ●on of princes or of those that are in white I confess this phrase do●h somtimes note the purity and holiness of the person so Rev. 3.4 Thou hast a few names even in Sardis which have not defiled their garments and they shal walk with me in white for they are worthy but ordinarily it notes the joy fulness and comfortableness of our state so in Rev. 7. the Saints are brought in in white not onely because of their purity and cleaneness but because of their rejoycing I say then ordinarily the Saints and people of God go in white they have a peace and a rest within Great peace have they that love thy law saies the Psalmist and nothing shal offend them Rom. 2.10 But glory honor and peace to every man that worketh good to the Jew first and also to the Gentile Let him be what he wil be if he be godly if he work that which is good Glory Honor and Peace shal be upon him not onely an outward but an inward peace he shal have And indeed how can it be otherwise For the Saints and people of God do walk with God they converse with God they do acquaint themselves with God Now if ye look into Job 22.21 ye shal find that this acquaintance bringeth rest peace Acquaint now thy self with him and be at peace The Saints and people of God are as I may so speak of Gods special acquaintance and so they have peace for they do walk with God and have communion with him They have communion with the Father and he is the God of al consolation they have communion and fellowship with the Son and he is the Prince of peace they have communion and fellowship with the Spirit and he is the Comforter they have communion with the Father and the Son and the Spirit in and by the Gospel and that is the word of peace the Gospel of peace How can it therefore be but that the Saints and people of God ordinarily should have peace within But to make out this more fully unto you Consider I pray How the Father the Son and the Holy-ghost with whom the Saints and people of God have communion and fellowship are engaged for their peace I. The Father is engaged to give peace unto them He is engaged by his Prerogative by his Commandement by his Promise by Christs Purchase and by the Saints Chastisements He is engaged by his Prerogative Kings and Princes wil stand ye know for their Prerogatives And this is the great Perogative of God the Father to give peace inward peace I create the fruit of the lips Isa 57.19 peace peace And he is called ●he God of peace the God of Consolation not the God o● Indignation not the God of War but the God of Peace This is the great Prerogative of God the Father to give peace unto his people He is engaged also by vertue of his Commandement And therefore if ye look into Isay 40.1.2 Ye shal find that he commands the Prophets and Ministers to preach comfort Comfort ye comfort ye my people saith your God vers 1. Speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned for she hath received of the Lords hand double for al her sins Suppose a mans Affliction or Temptation be very great or much he hath commanded us to comfort and comfort twice Comfort ye comfort ye not once but twice Comfort ye comfort ye my people saith the Lord. But there are divers comforters that are indeed like Jobs comforters like Jobs friends they speak hard words unto poor distressed souls Wel saies he therefore at vers 2. speak ye comfortably so ye read it but in the Hebrew speak ye to the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak soft and sweet words speak to the heart of Jerusalem O! but my Temptation is so great that I am not able to hear those that come to comfort me Mark what follows Speak ye to the heart of Jerusalem and cry unto her lift up thy voice and cry if a poor soul be distressed tempted and cannot hear easily you that are Ministers lift up your voice and cry not onely speak to the heart but cry lift up your voice and cry unto her Wel but what are they to speak and cry There are three things which wil comfort a poor distressed soul and they are here to be spoken Say 1. That her warfare is accomplished Affliction and Temptation is at an end it shal be no more 2. That her iniquity is pardoned Her sin is forgiven fully and freely 3. That she hath received at the Lords hand double for al her sins God hath no more against her no quarrel no controversie no further Punishment to inflict upon her she hath sufficiently born the punishment of her iniquity thus the Lord hath commanded Ministers for to preach peace and to preach Comfort And what God hath commanded us to speak he hath ingaged himself to