Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	flesh_n	meat_n	9,640	5	9.2298	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07838	Iustifying and sauing faith distinguished from the faith of the deuils In a sermon preached at Pauls crosse in London, May 9. 1613. By Miles Mosse pastor of the church of God at Combes in Suffolke, and Doctor of Diuinitie.	Mosse, Miles, fl. 1580-1614.	1614 (1614)	STC 18209; ESTC S111317	73,555	96

sleeues Thy sins are forgiuen thee Saluation is come to this house The promise is made to you your children who was deliuered to death for our sinnes rase againe to our iustification As he hath chosen us in him who hath predestinated vs to bee adopted To him that loued vs and washed vs from our sinnes in his blood and made vs Kings and Priests vnto God and a thousand like So that the Gospell doth not onely preach remission of sinnes and saluation vnto men but it preacheth it with application vnto the hearers And therefore to beleeue the Gospel is to beleeue it with application and so to apply and appropriate the benefits contained in it vnto thine own selfe that hearest it This say I is to beleeue the Gospel And so much for the Gospell which is The word of faith 2. Now as touching the Sacraments which are The seales of faith What manner of faith doe they seale vp and confirme in our hearts Doe they seale vp vnto vs the truth of the storie Are they confirmations vnto vs that Christ was about 30. yeares olde when he was baptized that he was tempted in the wildernesse that hee raised Iairus daughter that hee preached in the Synagogue that he washed his disciples feete or such like No● but they seale vp that which is a great deale more consequent to vs and that is The mercie of God and the benefits of Christ to belong vnto vs. As for example In the Sacrament of baptisme there is first water which Pindarus said was reruns optima the best creature that is a worthy representation of the blood of Christ which Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretious blood for the inestimable effects Secondly there is the vnseparable proprietie of water which is to wash and cleanse a representatiō of the power and vertue of the blood of Christ which cleanseth from all sinne Yea and thirdly there is the applying of this water vnto the body of the person baptized a signe of the appropriating of the blood of Christ and the vertue thereof vnto him that doth receiue it And so baptisme carrieth with it not onely a representation of Christs blood and the power thereof in generall but also a particularizing of them both vnto the person which is made partaker of that holy Sacrament Hereof S. Paul calleth Baptisme a putting on of Christ All ye that are baptised into Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue put on Christ. They haue put him on as their owne garment vpon their owne backs to couer their nakednes to shrowd them from the parching heat and from the pinching cold Hereof againe it is that Peter saith baptisme saueth vs that is shadoweth to vs the power of Christ by which wee are saued Hereof Tertullian said In baptismo tingimur passione Christi In baptisme wee are dipped in the passion of Christ. Hereof said Nazaanzen● spiritus sanctus me deisicat per baptismum The holy Ghost deifieth me by baptisme that is by holinesse maketh vs partakers of the godly nature as Peter speaketh Yea hereof is that high commendation which S. Basil giueth to the Sacrament Baptismus est captiuorum aeris alient remissio pecca●●tmors animae regeneratio amictus splendens character indiprensibilis coeli iter regni coelestis conciliatio adoptionis gratia Baptisme is goaldeliuerie to the prisoners discharge to them that are in debt the death of sinne the regeneration of the soule the gorgeous ar●y the indeprehensible badge the passage to heauen the obtaining of the kingdome of heauen the grace of adoption And such a thing is Baptisme not ex opere operato which the Fathers neuer dreamed of that knewe that wicked men also were baptized as wee haue heard before out of Augustine but by representing yea exhibiting yea applying Christ and his graces vnto vs and sealing vp to our faith the exhibition and the application and so the proprietie and benefit thereof Baptisme therefore applieth to the receiuer the mercie of God in Christ Iesus and the vertue of his blood to remission of sinnes Then to proceed to the Sacrament of the Lords supper there is first Bread and Wine a representation of the bodie and blood of Christ. There are secondly with them the naturall qualities of bread and wine which are to strengthen and make gladde the heart Apprime panis refic●● Bread is a speciall nourisher And wine is sanguis terrae the blood of the earth as Androcides wrote to Alexander Sanguis vnae the blood of the grape A liuely image of the vigor of the bodie and blood of Christ of which himselfe affirmeth My flesh is meate indeede and my blood is drinke indeede Yea and that such meate and such drinke that whosoeuer eateth this flesh and drinketh this blood hath eternall life But all this is Historicall There is therefore yet farther in this Sacrament a giuing of bread a taking and eating of this bread there is also a giuing of this wine a taking and a drinking of this wine by the communicants This Action as it is most liuely so it is most significant it representeth the giuing of the bodie and blood of Christ to the receiuer the taking of the bodie and blood of Christ by the receiuer the eating on the bodie of Christ the drinking on the blood of Christ by the receiuer And so assureth our faith not onely that Christs bodie was broken and Christs blood was shedde but that it was also broken and f●●ed for vs to whom the sacramental signes thereof are there tendered and reached out and so sealeth vp vnto vs our spirituall nourishment by him vnto euerlasting saluation Gregorie Nissene speaking of those words in the Gospell of Iohn There came out of his side blood and water maketh them two images of the two Sacraments Quoniam tum per diuinum baptisma tum per sancti sanguinis participationem vsum consecrari nos ac diuinitatem induore credimus For both by diuine baptisme and by the participation and vse of his holy blood we beleeue that we are consecrated to God and doe put on vpon vs the diuinitie that is the diuine qualities of God And he alleadgeth there Chrysostomes monition vpon the Exposition of those words Cùm ad horrendum poculum accsdis tanquam ab ipso dominico latere bibiturus accedas When thou commest to drinke of this fearefull cuppe in the Sacrament come as if thou shouldest there drinke blood running out of the very side of the Lord. So applicatiue should be our faith in communicating these holy misteries And indeed in such an applying maner did our Lord Iesus institute this Sacrament Take yee eate yee this is my bodie which is giuen not for others only but for you And againe This cuppe is the new Testament in my blood which is shead not for others only but for you

vs from hell his ascending into heauen will carrie me vp thither also What can be spoken in words more patheticall in sense more applicatiue in faith more apprehensiue Thus spake the Greeke Fathers now turne wee to the Latine Cyprian disswading from the feare of death and rebuking in men their vnwillingnes to die If saith he some graue man of good report promised thee any thing thou wouldest surely beleeue his promise nor wouldest thou doubt that he would deceiue thee knowing him to be a man that will be as good as his word or will stand to his promise well then Nunc deus tecum loquitur i● mente incredula perfidus fluctuas Now doth God speake to thee and giue thee his promise and doest thou with an vnbeleeuing heart doubt of performance Deus tibi de hoc mundo recedenti immortalitatem pollicetur atque aeternitatem tu dubitas God promiseth to thee when thou departest out of the world immortalitie and eternitie and doest thou doubt of possession Hoc est Deum omnino non nosse hoc est Christum credentium Magistrum peccato incredulitatis offendere hoc est in Ecclesia constitutum fidem in domo fidei non habere This is not to know God ●t all this is by vnbeleefe to offend Christ the master of the beleeuers this is for one to be in the Church and to haue no faith in th● house of faith I gather from hence these conclusions 1. First Gods promises made to vs must be beleeued now they are promises of mercie 2. Secondly God promiseth to vs immortalitie and eternitie they therefore by faith must be assuredly expected 3. Thirdly to doubt of the performance of these is not to knowe God yea it is to haue no faith at all The same Father in the same place Qui spe viuin●u in Deum credimus in Christum passum esse pro nobis resurrexisse confidimus in Christo manentes per ipsum atque in ipso resurgentes quid aut ipsi recedere istin● de seculo nolu●●us aut nostros recedentes quasi perdit●s plangimus Wee which liue in hope and beleeue in God and put our trust in Christ that he suffered and rose againe for vs abiding in Christ and by him and in him rising againe why are we our selues so loth to depart hence or why doe wee lament our friends departed as if they were vtterly lost Here is beleefe in God here is trust in Christ here is beleeefe that he died for vs and rose againe for vs here is an exhortation built vpon this beleefe to die comfortably and to take the death of our friends patiently doth not this manifestly inferre a faith apprehending mercie Arnobius vpon the Psalmes if that booke be his The meanest Christian saith he and the vilest sinner shall be preferred before that seruant that beareth himselfe aloft and neglecteth his masters honour qui se credit per fidem ad misericordiam peruenire eius qui regnat in secula seculorum euen that sinfull Christian who beleeueth by faith to attaine to his mercie who liueth for euermore Marke that sinner shall be saued who beleeueth to finde mercie Beleefe of mercie therefore bringeth to saluation Tertullian Vt certum esset nos esse filios Dei misit Spiritum suum in corda nostra clamantem Abba Pater That we might be certaine that we are the sons of God he hath sent his spirit into our hearts crying Abba Father Here obserue 1. It is certaine that we are the Sonnes of God How is it certaine Not by reuelation ergo by faith 2. To be the Sonne of God is speciall mercie ergo to beleeue that is to beleeue mercie 3. The Spirit teacheth vs in assurance hereof to call God our Father the name of a Father is a name of ●ercie The Spirit therefore teacheth vs to beleeue mercie S. Ambrose by his faith thus applyeth Christ vnto himselfe Non gloriabor quia iustus sum c. I will not glory saith he that I am righteous but I will glorie that I am redeemed frō mine vnrighteousnes I will not glorie that I am free from sinne but I will glorie that the sinnes which I haue are forgiuen me Then he addeth Non gloriabor quia profui neque quia profuit mihi quispiam sed quia pro me Advocatus apud Patrem Christus est sed quia pro me Christi sanguis effusu● est that is I will not glorie that I haue profited any man nor that any man hath profited mee but I will glorie of this that Christ is an Aduocate for me with the Father and that Christs blood was shed for me Marke Bellarmine here is a notable presumptuous Heretique I am redeemed my sinnes are forgiuen Christ is mine Aduocate Christs blood was shed for me What Protestant euer applyed Christs benefits neerer to his owne vse verily not Luther himselfe when he professed a little before his death I haue taught him I haue knowne him I haue loued him as my life my health my redemption But I returne to the Fathers for neither Luther nor any of Luthers side are olde enough though learned enough to stoppe the Aduersaries mouthes S. Augustine saith thus The deuills beleeued Christ but they did not loue Christ. And therefore though they beleeued yet they said what haue wee to doe with thee Iesu thou Sonne of God But let vs beleeue so as wee may beleeue in him and loue him Et non dicamus Quid nobis tibi est Sed dica●●us potiùs Ad te pertinemus Tu nos redemisti And let vs not say as the deuills said what haue we to doe with thee as desirous not to come neere him But let vs say rather We are thine we pertaine to thee thou hast redeemed vs as drawing him and his merits home vnto our selues Now let a Papist tell me how a man shall cheerefully goe to Christ and say vnto him I belong to thee thou hast redeemed mee without a faith laying hold of speciall mercie Bernard hath a notable and comfortable saying Si credis peccata tua non posse deleri nisi ab eo cui soli pecc●sti in quem peccatum non cadit bene facis If saith he thou beleeuest that thy sinnes cannot be wiped away but onely of him against whom onely thou hast sinned and into whom no sinne falleth therein thou doest well Sed adde adhuc vt hoc credas quia per ipsum tibi pecata donantur But yet goe on further and beleeue this also that thy sins are forgiuen to thee Hoc est enim testimonium quod perhibet in corde nostro spiritus sanctus dicens demissa sunt tibi peccata tua For this is the testimonie or record which the holy Ghost beareth in euerie one of our hearts Thy sins are forgiuen to thee A golden sentence To beleeue that God onely can forgiue sinne is well but not sufficient To