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
A00535	A briefe refutation of Iohn Traskes iudaical and nouel fancyes Stiling himselfe Minister of Gods Word, imprisoned for the lawes eternall perfection, or God's lawes perfect eternity. By B. D. Catholike Deuine.	Falconer, John, 1577-1656.	1618 (1618)	STC 10675; ESTC S114688	42,875	106

meates are now vncleane and vnlawfull to Christians IOHN Traske and his disciples are so absurd in their doctrine of meats as they wholy in a manner reiect humane reason from being any direction or rule at all to guide them in morall actions The Law of Nature say they is a rule only for naturall and carnall persons to liue by Gods children hauing a higher Law contayned in the holy Scriptures teaching them what to eate and making them perfect in all things els belonging to Christian manners and humane conuersation 2. ad Tim. 3. vers 15. 16. My purpose therfore is in this Question briefly to declare what the naturall light of reason is more fully then I haue done in the 2. Question of my first Controuersy shewing it is perfected by supernaturall knowledge and still remayneth a full and perfect rule to direct vs in all naturall and morall actions Naturall Reason is in it selfe the essentiall internall clarity of mans soule by the vse wherof we are distinguished from bruit beasts taught to know what is morally good and euill in our actions made capable of grace and all supernaturall perfection So that whilst we continue naturally men heere in this life we must guide and gouerne our selues thereby in humane and morall actions Faith being a supernaturall light graciously by God infused into our soule not to destroy naturall knowledge in vs but to perfect the same two Wayes First by helping vs to a more easy and certayne knowledge of sundry naturall verities then we can ordinarily in this life attayne vnto from the bare experience of our senses Secondly by notifying vnto vs the intellectuall power of our soule inclining it firmely and piously to beleeue many reuealed mysteries far aboue the naturall reach capacity thereof to be discouered or thought vpon by vs yet are they alwayes found so conformable thereunto as no point of faith is to be accounted credible and worthy of our faithfull and deuout assent which is in true discourse repugnant to naturall reason iudgment in vs. So that Iohn Traske and his disciples seeme to deale vnreasonably and without iudgment in excluding naturall reason and iudgement from being any rule at all in morall and humane actions contrary to the expresse doctrine of S. Paul ad Rom. 2. vers 24. 25. 26. where he affirmeth that the very Gentils who wanted all knowledge of a written law were a law to thēselues being naturally taught to obserue that law and to shew it written in their hartes to wit according to the morall precepts thereof their owne consciences sufficiently seruing to approue them in good and to condemne them in euill actions and so consequently to be a proper rule to guide and direct them in all morall and humane actions The supernaturall direction of fayth being graciously by Christ ordayned as I haue formerly sayd to facilitate and explane naturall knowledge many wayes corrupted and obscured in vs and happily to conduce vs to a higher degree of heauenly knowledge and Euangelicall perfection is idly and ignorantly confounded by Traske with naturall morality and falsely made the only and proper rule of humane morall actions which Gentill people wanted not according to the Apostle who notwithstanding are knowne not to haue had the light of heauenly knowledg euangelicall perfection reuealed vnto them Which true distinction of a morall and supernaturall law supposed I heere vndertake to proue the law of meates mentioned Leuit. 11. Deutr. 14. to haue ben meerly cerimoniall and no way now to appertaine to the morall or susupernaturall law and direction of Christians And that the Iudaicall obseruance of meates appertayneth not to that internall law of reason written by God in the hartes of all men and suficiently teaching them to knowe the morall good and euill of their actions and to make a cōscience of them I proue it first because neuer any Philosopher or Wiseman among the Gentills can be proued to haue taught or practised amongst many other morall and excellent precepts deliuered obserued by them this difference of meats but they are contrarily knowne to haue indifferently eaten all sortes of meates which experimentally they found wholsome fit to sustayn their bodyes as Connies Hares Swines flesh and other meates prohibited to the Iewes Which naturall and daily experience 10. Traske ridiculously denieth falsely pretending them to be not only legally vncleane but vnwholsome also for corporall sustenance and no more created by God for food or lesse forbidden by any law to be eaten then toades and serpentes which by the naturall precept of not killing our selus we are taught to refraine from not for that they are in themselues naturally vncleane but because they are in experience found to be inconuenient and hurtfull to our nature not nourished but destroied by them yet was neuer wise Iewes or Christians so absurd before as to teach that for the like moral respect of preseruing our naturall life Swines flesh was as toads and serpents forbidden in that precept Secondly holy people after the floud obserued no doubt the morall law and diuine directions giuen them yet as I haue proued in my former Question were no other meats but strangled and bloud and those also for mysterious and figuratiue respects expresly vntill Moyses tyme prohibited vnto them Thirdly our Sauiour Matt. 15. vers 11. 16. 17. from common reason and naturall vnderstanding collecteth this vniuersall rule and morall position that nothing entring the body can defile a man who is only made impure by sinneful acts proceeding from his soule c. S. Paul also ad Rom. 14. vers 17. morally teacheth vs that the kingdome of heauen or the meanes of gaining heauen is not or consisteth in meate and drinke but in iustice peace and ioy in the holy Ghost and he that in this serueth Christ pleaseth God to wit what meats soeuer he eateth For sayth he 1. ad Corinth cap. 8. v. 8. meate commendeth vs not to God Out of which holy texts I frame this argument Nothing is morally vncleane and vnlawfull to Christians that defileth not their soules But no meats entring their bodyes can according to our Sauiours owne words defile their soules Therefore no meates are morally vncleane and vnlawful to Christians The Maior of my argument is certaine because Christian morality consisteth in freedome from sinne The Minor likewise is out of reason it selfe deduced by our Sauiours blaming his disciples for conceauing that any meate eaten by the mouth can of it selfe defile the soule and so consequently for any natural vncleanes be vnlawfull to be vsed wherefore the legall prohibition of them cannot be morall but mysterious and cerimoniall Secondly I frame this argument That which neither commendeth men to God nor appertayneth to the gayning of heauen as Iustice and other vertues do cannot belong to the morall or supernaturall duty of a Christian But meats according to S. Paul do neither of themselues commend vs to God nor