Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	holy_a	lord_n	sabbath_n	5,103	5	9.4103	5	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

in vain against the Third Commandement and for this Christs holy name was so used in vain yea so blasphemed that his Divine works were ascribed to Belzebub the Prince of Devils We had profaned the Sabboth against the Fourth Commandement and for this Christ was fettered in the bonds of Golgotha all the Sabboth long We had dishonoured our Father and Mother against the Fifth Commandement and for this Christ to whom all honour is due was villified beyond compare We had committed Murder against the Sixth Commandement and Christs blood in the Text was shed for it We had committed Adultery against the Seventh Commandement and for this Christ as an unclean person was spit upon We had stolen against the Eighth Commandement and Christ was hanged not only with but between two Theifes for it as if he had been the greatest Malefactor We had born false witnesse against the Ninth Commandement and Christ had false Witnesses rose up against him which layed to his charge things that he knew not saith the Psalmist prophecying of Christ We had coveted our Neighbours goods against the Tenth Commandement and Christ in his Passion so emptied himself that there was nothing left in him to be coveted Thus we sinned and thus Christ suffered and in suffering satisfied and since all sin is either directly or reducibly against one or other of the Ten Commandements St. John saith well in the Text The blood of Jesus Christ his Son cleanseth us from all Sin and so the whole Law of God was satisfied though not rigore in the extream rigour yet vigore in the full and perfect vigour thereof Christ was our surety and if a surety pay the debt the principal is discharged But Christ in our stead and for our behoof fulfilled the Law both actively and passively for first by his active obedience he did for us all that we should do and then by his passive obedience he suffered for us all that we should suffer and so much St. Iohn insinuates here where he assures us for our unspeakable comfort that The blood of Jesus c. Yea it is worth noting that Christ shed his blood seven several times on purpose as it may be conceived to cleanse us from those seven which are commonly called deadly Sins For First In his Circumcision he bled to cleanse us from the impurity of Lust which is predominant in that part Secondly In his Agony in the Garden he was cast into a bloody Sweat that so he might breath out our ill humours contracted by Gluttony Thirdly In his Flagellation when he was whipped he bled to cleanse us from Envy the cruellest scourge in the World Invidia siculi non invenere Tyranni majus tormentum Fourthly In his Coronation when they crowned him with Thorns he bled to aswage our pride then let not us crown our heads with Rose-buds since Christ for our Sakes was crowned with Thorns ingenious malice crown to delude him Thorns to torment him Fifthly In his Crucifiction when they nailed his hands to the Crosse he bled to cleanse us from Covetousnesse and as Albertus Magnus well observes his hands were then extended open and perforated and consequently could not then retain any thing to teach us that if God hath enabled us we must give as he hath commanded liberally totally universally Sixthly In his Crucifiction when they also nailed his feet to the Crosse he bled to cleanse us from the Scurvy of Idlenesse and so to quicken our pace in the Paths of Gods Commandements Lastly when the Souldier peirced his side with a spear he bled to give vent to our anger The Phylosopher in his first Book De Anima calls Anger the Boyling of the Blood about the Heart and accordingly St. John appositely notes John 19. 34. that assoon as Christs side was opened there forthwith issued out of the wound both water and blood the two Sacraments and Seals of the New Testament saith Gregory Nyssen Exiit aqua saith St. Hierome ad abluendum fideles sanguis ad damnandum incredulos There came out Water for our ablution and Blood for our absolution Water saith St. Chrysostome ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rense us and blood ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to redeem us for without blood there is no redemption Water to cleanse us from original Guiltinesse and Blood to wash away our actual filthinesse Ex aqua frigida sanguine calido aegrotis balneum temperavit saith Gaspar Melo of cold water and warm blood our great Physician in the Text tempered an excellent bath for his sin-sick-patients Water to cool our inordinate fervour in the pursuit of all earthly things and Blood to inflame our hearts with the love of the heavenly Briefly That Water and Blood shewed a right noble temper in him and withal they teach us that if we sincerely desire Christs blood should effectually cleanse us then we must with the men of Mizpeh draw water too we must do our endevour thoroughly to wash our souls in penitential tears from all those sins which Christ hath purged away by the merit of h●s bloodshed He that at first made us without us will not at last save us without us for to his merit we must joyn our endevour This Physick in the Text never works more kindly then when it is applyed by the faithful with some of their own Eye-bright Water Moses at his departure out of Egypt would not leave to Pharaoh ne ungulum quidem not so much as an hoof and shall Christ be lesse faithful lesse powerful then his servant Moses It cannot be and therefore sure he will not leave the hoof of any one sinful affection in the soul which he cleanseth with his blood St. John here witnesses that he cleanseth us from all sin whether it be original or actual sin mortal or venial sin sin of omission or commission sin of ignorance or knowledge sin of weaknesse or wilfulnesse c. as there is no sin so small but the pure eyes of God the Father can see it so I will be bold to say that there is no sin so great but the pure blood of God the Son can cleanse us from it for The blood of Jesus Christ his Son cleanseth us from all sin And it makes very well for the peace of the Church that this universal particle All is here expressed it may be useful at this day First against all such Consistorian Schismatiques who as if they were of Gods Cabinet counsel do so peremptorily preach and presse a fatal and inevitable decree of reprobation whereby they drive many a poor soul into despair for which Christ dyed and damne so many of their Congregation as are not of their faction fain would I know of these Sons of Thunder whether they believe the beloved Disciple St. John who was both an Evangelist a Prophet and an Apostle in his Gospel an Evangelist in his Apocalyps a Prophet and in his Epistles an Apostle if they dare say they believe him not then

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

so many spiritual Physicians define sin to be an indisposition through some distemper of the soul as the Timpany of Pride the Leprosie of Lust the Lethargy of Sloth the Dropsie of Coveteousnesse the Surfet of Gluttony the Consumption of Envy the Burning Feaver of Anger the cold Ague Fit of Fear c. Secondly Sicknesse and Sin are alike in their progresse for as the Lingring of any Sicknesse inseebles the body and so infatuates the appetite that it cannot relish any thing as it is in it self but as it seems best to the palate corrupted In like manner he that goes on in the custome of any sin doth not only weaken the powers and faculties of his Soul but so inverts and perverts the right order of the same that they cannot possibly exercise their due functions and hence it comes at last that the habituated sinner doth quite lose his spiritual palate savouring only earthly things he hears all that tends to his Recovery with a sinister respect as if with Malchus his right ear were cut off he is sensible of nothing beyond his senses plus oculo quam oraculo credit he must see and feel or he will not beleive and he understands not the things which belongs to his peace Thirdly Sicknesse and Sin are alike in their cure for what one way or course can any Physician take to cure our bodily Sicknesse which in a qualified sense is not appliable to a Sin-sick soul Galen in his method Medendi hath his Attrahentia Repellentia Apozemata Alexipharmaca Diuretica Dia-catholica c. And so in the Gospel which is but a System of spiritual Medicaments Iesus Christ who is our Physician in the Text hath several sorts of Physick which he still applies according to the quality of the persons which are his Patients and the inequality of their disorders and diseases For Sometimes he useth Attractives as in the 11. of St. Math. Come unto me all you c. Otherwhiles Reprocussives as in the 13. of St. Luke Tell Herod that Fox c. Sometimes Attenuatives as in the 23. of St. Luke Father forgive them for they know not c. Sometimes opening Physick as in tbe 16. of the Acts when he opened the heart of Lydia Otherwhiles he applies obstipantia as in the 9. of the Acts when he stop'd Saul in the heat of his career breathing out Threatning and Slaughter Sometimes he evacuates as in the 20. of St. Mathew where seeing his Disciples contest for priority he said Whosoever will be the cheif among you let him be your Servant Otherwhiles he restores as in the 5. of St. John Behold thou art made whole and withal he prescribes the convert Cripple a dyet Sin no more least c. Sometimes he administers a Cordial as in the 9. of St. Matthew Son be of goad cheer thy Sins be forgiven thee And where he meets with proud flesh to take that down he sometimes claps to a Corasive as in the 19. of St. Matthew when the youngster gloried of his having kept the whole Law c. Then it was high time to prick the bladder and so to let out the tumour and accordingly our Physician cool'd his courage Vade vende c. Go and sell all thou hast and give it to the poor c. Noe such Cordolium as this for he went away sorrowful saith the Text for he had great possessions and he was as unwilling to part with them as Cardinal Burbonius professed on his Death bed that if he might have his wish he would not leave his part in Paris for a part in Paradise Thus Jesus Christ the Physician here hath his attractive and repercussive physick his opening and stopping physick his evacuating and restoring physick his Corasives and his Cordials Briefly the blood of Christ is meerly in and of it self a Medicine for every malady There is no Soul so wounded inflamed exulcerated and impostumated but this Balm of Gilead the blood of Christ can both supple cleanse and heal it And yet he were not only fond but frantick who like some indigent and desperate Emperick would try conclusions upon his own soul because here he hath such a Catholicon as if rightly applied will infallibly cure all diseases for though St. Johns tearm in the Text be only in the singular number sin yet it is joined with the Collective all all sin which as the Learned well observe signifies as much as all sins and so I am happily fallen upon the sixth and it is the last thing considerable in the Text viz. The Extent and Latitude of our Sicknesse here necessarily implyed in all sin The blood of Jesus Christ c. Blood in Scripture is sometimes used synecdochically for the whole Passion of Christ say divers of the best Interpreters and that speculation being elsewhere true it may very well hold in the Text for St. John here opposing Christs blood to all sin sure his meaning is to shew that Christs sufferings were proportionable to our sins for as the moral Divines observe we sinned in our first Parents by casting a wanton eye upon the forbidden fruit and therefore Christ was blindfolded They sinned by giving ear to the Serpents suggestions and therefore Christs ears were vexed with Blasphemies and Crucifigies They sinned by pleasing themselves in the sweet odour of the forbidden fruit and therefore Christ suffered in Golgotha a place of ordure and stink They sinned by going to and taking of the forbidden fruit and therefore Christ was nailed to the Crosse in his hands and feet They sinned by tasting of the forbidden fruit and therefore Christ had Vinegar and Gall given him to drink They sinned by desiring the forbidden fruit and therefore Christ was peirced with a spear to the heart which is the Fountain of Desires Add to this that for our shameful sins Christ suffered a shameful punishment for our strange and unnatural sins Christ suffered a strange and unnatural punishment even a bloody sweat in a frosty night For our execrable and cursed sins Christ suffered an execrable and cursed death a Mors autem as the Apostle calls it even the most painful shameful and accursed death of the Crosse painful to his person shameful to his office reproachful to his estimation It was mors lenta violenta sanguinolenta maledicta a death appointed by the Romans for none but slaves tedeous and lingring yet sharp and vehement Briefly our sins as a Leprosie had spred over all the parts powers and faculties both of soul and body and Christs sufferings were as general for he paid our transgression of every Commandement For We had forsaken the true God against the First Commandement and for this Christ as forsaken for the time of his Father cryed out My God my God why hast thou forsaken me We had bowed the knees to Idols and Images against the Second Commandement and for this Christ on the Crosse had some that bowed the knee in derision of him We had taken the Lords name