Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	life_n	live_v	sin_n	7,486	5	4.8306	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42149	The Catholique doctor and his spiritual catholicon to cure our sinfull soules a communion-sermon preach'd to the Right Honourable Sr. Robert Foster Lord Chief Justice of the King's bench, and the rest of the reverend judges, and serjeants at law, in Serjeants-Inn in Fleetstreet, on Sunday May the 26th, 1661 / by Matthevv Griffith ...	Griffith, Matthew, 1599?-1665.; Foster, Robert, Sir, 1589-1663.	1661 (1661)	Wing G2010; ESTC R2789	24,194	37

have they both a Prophet an Evangelist and an Apostle in the Text in expresse tearms refuting them for he saith that the blood of Christ cleanseth us from all sin and if so then there is no mans case whatsoever so desperate but if he take this spiritual Catholicon it will cure him Secondly This Collective All is comfortable against the Enormity of Sin for if Christs blood cleanses us from all sin then there is no sin whatsoever in its own nature unpardonable and if any shall object that our Saviour speaking of the sin against the Holy-Ghost in the 12. of St. Matthew saith it shall never be forgiven neither in this World nor in the World to come I answer with the Ancients that this impossibility of pardon is not exparte gratiae Divinae but pervicaciae humanae proculcantis sanguinem Jesu sanari renuentis When Cain had murthered his Brother Ibel who was both a Virgin and a Martyr and a Type of Christ in the consciousnesse of so horrid a fact he cryed out My sin is greater then can be forgiven but St. Augustine in an holy impatience was so transported with the consideration of Cains desperate conclusion that he gave him the Lye Mentiris Cain saith he Cain thou lyest thy sin is not greater then can be forgiven for God wants not mercy enough to forgive thee hadst thou but grace enough to beg forgivenesse If thou perish it is thy own fault who by wilfully rejecting the Medicine that should heal thee dost obstruct thy own mercies The Apostle speaking of all obstinate obdurate and impenitent sinners calls them Vessels of dishonour and it is with them as with an empty vessel cast into the Sea where though there be water enough to fill it yet it still remains empty because it hath not a capacity for want of a vent or hole to take the water in at Thirdly this Collective All plainly discovers that there is no need at all of humane purgations and satisfactions for if Christs blood cleanseth us from all sinne then there is nothing left for Masses Diriges Trentals purgatory and the like goulden-tail'd doctrines to do and by consequence down falls the Dagon of Popish puppets and the trinkets of their indulgence-mongers which like so many Laplanders do in truth sell nothing but winde The Pope sends them forth for filthy lucres Sake to make merchandise of mens souls Lastly this Collective All refells and refutes the dangerous errour of the Donatists and Novatians qui negarunt lapsis paenitenti●m salutem for if Christs blood cleanseth from all Sin then without question those sinnes are necessarily included which men commit after regeneration and conversion The good Samaritan I mean this Physician in the Text doth not deal with our sins as the unjust Steward in the Gospel did with his summs when the bill is an hundred to set down fifty for we are not solvant even fifty would as utterly undo us as if they were ten thousand talents St. John here speaks fully saithfully and satisfactorily to all troubled and trembling consciences The blood of Jesus Christ his Son cleanseth us from all Sin yet take heed that out of these sweet and saving premisses you draw not a fond and false conclusion They that presume to sinne because h●re they have such a salve as will cure all sores ●a spe fr●●● saith St. Bernard sperando percunt They are not Bees but of a Spider like nature who suck that poyson out of these saving flowers That one dead Flie is enough to infect this whole box of so precious ointment Shall we Sin and Sin heaping Peleon upon Ossa that grace may abound God forbid saith St. Paul Rom. 6. 2. There 's no reason saith Tertullian that Man should be the worse because God is better Martials Flie play'd so long under a tree till at last it was wrapt in Amber and so congeal'd in the drops that fell from the boughs Sic modo quae f … vita contempta manente funeribus facta est nunc pretiosa suis I close with the moral The best men on earth are but wormes saith the Princely Prophet in the 22 Psalm at the sixt and we see by experience that some kind of worms do turn Flies then let us who are but worms by nature learn by grace to imitate his Flie let us Oh let us be ever hovering about the tree of Christ's Crosse till we be wrapt and embalm'd and entomb'd in the precious amber of his fresh-bleeding wounds who as our Physician bled himself to death that we his Sin sick patients might live the life of grace here and the life of glory in the Heavens and this he grant us who hath so dearly bought us even Jesus Christ the righteous To whom with God the Father and the thrice blessed Spirit be ascrib'd as most due is all glory power and praise now and for ever FINIS Sermons and other Peices of Divinity Printed and Sold by JOHN PLAYFORD at his Shop in the Temple THE Great Work of Redemption Delivered in four Excellent Sermons Preached at St. Pauls and at the Spittle in the year 1641. First by Dr. Soames on Good Friday Second by Bishop Morton on Easter Day the Third by Dr. Potter Bishop of Carlile on Easter Munday Fourth by Dr. Westfield Bishop of Bristol on Easter Tuesday St. Pauls Thanksgiving A Sermon Preached in the Abby Church of Westminster before the House of Peers By James Buck D. D. A Sermon Preached on the 30. Day of January being the Day on which his Sacred Majesty King Charles the First was murdered the Text Lam. 4. 20. By John King Dean of Tuam in Ireland The Martyrdome of King Charles the First or his Conformity with Christ in his Sufferings In a Sermon Preached at Bredah before his Sacred Majesty King Charles the Second By the Right Reverend John Lord Bishop of Down Considerations touching the Liturgy of the Church of England In Reference to his Majesties late Gracious Declaration concerning the same By the Right Reverend John Gauden D. D. and now Lord Bishop of Exeter Souls Life or Pious Meditations for Devout Christians Written by the Religious and Harmonious Richard Portman Cheif Organist of His Late Majesties Royal Chappel to which is added his Pious Meditation on the Divine use of Musick

stabiliens in bonas operationes c. Saint Peter styles Christs blood the fountain of our election St. Paul the laver of regeneration St. John the price of our redemption In the 12. to the Hebrews it is an Advocate to plead for us and in the 12. of the Revelation it is a champion to fight for us and in the 9. of the Hebrews it is a Chamberlain to open the Holy of Holies unto us and because nothing that is either imperfect or impure shall ever enter there therefore in the 13. to the Hebrews the blood of Christ is said to make us perfect in every good work and in my Text it purgeth us from every evil work for here it cleanseth us from all-Sin Yea it not only cleanseth but whitens too as St. John shews in the 7. of the Apocalyps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They washed their Robes and made them white in the blood of the Lamb. Many things are wash'd and wash'd clean which yet are not white more then ordinary laver and labour must go to whitening And yet it is remarkable that the Saints not only wash'd but whitened their Robes in the blood of Christ there by a Metaphor call'd the Lamb. But stay doth not the Phylosopher say that Quicquid sanguis attingit inficit foedat What ever blood touches it pollutes and defiles It is true that he saith so and he saith that which is true then may not some Embrio in the Faith both scruple and question How can blood cleanse us seeing that it pollutes all things else To this hard Question the Answer is easie for the blood of Christ doth not cleanse Physically but meritoriously we must distinguish say the Schoolmen inter sanguinem corporis Christi crucis Christi The blood of Christs body like that which runs in our Veins did naturally stain else it had not been true blood but when that true blood of his natural body was powred out on the Crosse and offered as a Sacrifice of a sweet-smelling savour to God for the sins of the World this the Apostle in the first to the Colossians at the Twentieth Verse calls the blood of his Crosse and this blood of Christs Crosse is of infinite merit and this merit of his Blood is only that which in the Text is said to cleanse Us. And it cleanseth us every way for whereas Blood in Scripture is sometimes put for the guilt of sin as in the 51. Psalm at the 14. Verse Libera me de sanguinibus as it is read out of the Hebrew Deliver me from Blood-guiltinesse O God c. And sometimes for the punishment of Sin as in the 27. chap. of St. Matthew at the 25. Verse where the Blood-sucking and Blood-thirsty Jews cryed out the better to encourage staggering Pilate to sentence Christ to death His blood be upon us and our Children It is very remarkable that this Blood cleanseth us both from the guilt of Sin as our reconciliation and also from the punishment of the same as our satisfaction In this blood note the singularity of the Medicine in the extent from all sin note the Universality of the malady The first insinuates the sole-sufficiency of Christs merit and the second the all-sufficiency of the same Haec unica medicina contra omnes morbos Then though the Roman like the Assyrian Leaper dote to this day on the Abanah and Pharphar of humane Inventions such as are their holy water holy oyle spittle cream salt and sundry other purging devices yet nobis non licet esse tam disertis the holy Scripture allows us to acknowledge no other purgatory but the blood of Christ This our Jordan is better then all the Rivers of their Damascus which are indeed but so many standing ponds and stinking puddles compared with Christs Side that one living fountain discovered by the Prophet Zechary which God hath set open on the Crosse to Judah and Jerusalem to bath in for sin and for uncleannesse And the Physick being thus prepared the next thing that I am to do is to take a serious view of the Patients on whom it works and those St. John here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us we our selves are the Patients in the Text for The blood of Jesus Christ his Son cleanseth us It is a Question much controverted in the Schools An Christus aliquid pro se meruerit whether Christ merited any thing for himself but St. John here puts it out of Question that Christs blood cleanseth us as I take it in opposition if not exclusively to some others whom it doth not cleanse Such as are First Christ himself Indeed God expresly required the Levitical High Priest to offer sacrifice first for his own sins and then for the sins of the people but out Evangelical High-priest Christ Jesus sacrificed himself yet not for his own sins but for the sins of the people He suffered not as a sinner but as a Saviour and shed his blood non ex indigentia sui sed ex indulgentia nostri I say then that Christs blood doth not cleanse himself for he was conceived by the Holy Ghost that is say the Learned by the manufacture and by the operation by the overshadowing of the Holy Ghost saith the Angel He was conceived not by generation but by benediction saith Gab. Biel and his Virgin Mother conceived him not by spermatical effusion but by the Spirit He was begotten without carnal copulation and brought forth without mortal corruption so that he was not leaprous in the principles of nature he was no way imaginable taincted with original Sin And in the whole course of his life he was a Nathaniel a true Israelite in whom there was no guile his conversation was as sinlesse as his coat was seemlesse and being so free from original and actual sin no man could say unto him as it is in the proverb Luke 4. Physician heal thy self for he had no sicknesse no sin and consequently his blood in the Text cleansed not himself Secondly His blood cleansed not the good Angels for though they had a possibility to fall yet it was never reduced into Act and therefore they needed not the blood of Christ to cleanse them from sin but only to confirm them in grace Thirdly His blood cleanseth not the evil Angels they are irrecoverably fallen both because they fell nullo suggerente and also because they are inveterate and obdurate in their pride and malice and therefore that dangerous opinion of Origen who held that the damned Spirits shall be saved at last as it comes for ought I can see without any Warrant from God so let it passe without reverence from man Fourthly The brute Beasts as they are not capable of faith so they reap no benefit by Christs blood-shed And thus you see that the blood of Christ did not cleanse himself nor the good Angels nor the evil Angels nor the brute Beasts and if you ask whom then St. John answers flat and plain in the Text