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
A26883	Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,; Catholick theologie	Baxter, Richard, 1615-1691.	1675 (1675)	Wing B1209; ESTC R14583	1,054,813	754

B. Great is this mystery of Godliness there is more in Christ than you take notice of even the Spirit which must work Grace in mens souls is two ways given first to Christ 1. In that as Administrator general the power of giving out the Spirit to mankind is now given to Him even in his humane Nature And he giveth it out in manner and measure suitable That Grace habitual is participatio naturae divinae and how and in what sense Vide Caceres sum Theol. 2. 2. cap. 1. And abundance of Jesuites and other School-men go as far in asserting its supernaturality and some in ascribing it to Christ as Protestants do But Vasquez and many go farther than many Protestants in supposing Christ the cause not only of Grace but of our Election to Grace And yet even there the difference is most if not only in words The Thomists maintain even that Christs humanity is the Instrument of the Deity in operating Grace in us which the cause of the Eucharist leadeth them to 1. To himself 2. To us 3. To his established means and Ordinances by which he worketh So that now the Spirit with its aid common or special is not given to any sinner immediately from God as Creator and as it was given to Adam before his fall but by the Mediation of Christ the Redeemer I mean not only the moritorious and procuring mediation but also the powerful conveying mediation Though God the Holy Ghost be still proximately the cause of Grace yet Christ as Mediator is made by office the Mediator and authorized giver of that Spirit and all its Grace and so the measurer and orderer of his helps and appointer of the conditions 2. And Christ is first filled with this Spirit personally himself that he may be a fit Head of vital Influence to all his Members who by the previous operations of his Spirit are drawn and united to him C. How prove you all this universal power in Christ B. You have heard the express proof And study further 1 John 5. 11 12. And this is the record that God hath given us eternal life and this life it in his Son He that hath the Son hath life and he that hath not the Son hath not life Rom. 8 9. If any man have not the Spirit of Christ the same is none of his Mark that it is The Spirit of Christ John 15. 26. The Comforter or Advocate whom I will send to you from the Father John 16. 7. If I depart I will send him to you John 14. 26. The Comforter whom the Father will send in my name Gal. 4. 6. And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Gal. 2. 20. I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the Faith of the Son of God who loved me John 5. 21 22. The Son quickneth whom he will for the Father judgeth no man but hath committed all judgment to the Son 26. For as the Father hath life in himself so hath he given the Son to have life in himself And that you may see that he giveth the Spirit with and by means he saith Verse 24. Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life John 6. 27 32 33. Labour for that meat which endureth to everlasting life which the Son of man will give you For him hath God the Father seated that is openly owned as appointed to this Office He giveth life unto the world Whoso eateth my Flesh and drinketh my Blood hath eternal Life Dwelleth in me and I in him My Flesh is meat indeed As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Verse 63. It is the Spirit that quickneth the Flesh profiteth nothing John 3. 34. God giveth not the Spirit to him by measure John 7. 39. This he spake of the Spirit which they that believe in him should receive John 1. 5. 4 5. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me or out of me ye can do nothing Matth. 28. 20. I am with you always to the end 1 Cor. 6. 17. He that is joyned to the Lord is one Spirit 2 Cor. 3. 17. The Lord is that Spirit and where the Spirit of the Lord is there is liberty Phil. 1. 19. Through the supply of the Spirit of Jesus Christ. Col. 3. 3 4. For ye are dead and your life is hid with Christ in God when Christ who is our life shall appear then shall ye also appear with him in glory Ephes 1. 22 23. And gave him to be head over all things to the Church which is his body the fulness of him that filleth all in all Do you need more to prove this great Office of Christ C. Here is more than I have well thought on But I find more to prove Christ the vital Head to his Church than to prove him the universal dispenser of all Grace whatever is given to the world B. Read them over again what would you have more than all Power all things all Judgment given or committed to him And to be by Office the Redeemer Saviour and light of the world coming as such even to them that neither comprehend him know him or receive him I add another Text Prov. 1. 20. to the end Wisdom crieth without she uttereth her voice How long ye simple ones will you love simplicity and the scorners delight in their scorning and fools hate knowledge Turn you at my reproof behold I will pour out my spirit unto you I will make known my words unto you Because I have called and ye refused see the rest Ver. 32. For the turning away of the simple shall slay them And two things more I offer for your conviction 1. That to shew both his Power and that he will exercise it orderly by means Christ impowred his Apostles and Ministers under him to give the Spirit And if the extraordinary Gifts were given by the laying on of their hands no wonder if the ordinary were given by their Doctrine 2. That on this ground Christ shall be the universal Judge of all the world as he was the universal Law-giver and light to all But what need I more when it is his very Office as Christ as Prophet to be the universal Teacher by Spirit and Word and as Priest to sanctifie by Spirit and Word and as King to rule by Spirit and Word C. I am amazed to think how little we well understand of our very Fundamentals and Catechism which we teach the ignorant Methinks in this universal Light

just so here the question is Whether Gods Causation and Mans be more than Gods alone And I will not say that Gods is a Part nor yet that Mans is none nor that it is the same with Gods But that Gods acting and concurse are quite above the reach of Mortals 568. But here again note what I said even now 1. That it is no more sign of finiteness in God nor dishonour to him to be a limited or Partial Cause than to be no Cause and limited totally by suspension of the whole act And yet so he is as to all Possibles which he doth not make or move 2. And that it is his own free will only that thus limiteth him As it doth from giving all men more grace c. So that really here is matter of satisfaction 569. Though he offend me by making God the Cause of sin I will here cite the words of our Countrey-man Holkot Quodl lib. 2. qu. 1. Est sententia omnium Theologorum quod Deus est Causa immediata omnis rei productae sic quod omni creaturae agenti sive sit Natura sive Voluntas Deus coagit sic imaginandum est quod in omni actione creaturae qua aliquid producit Deus Creatura sunt duae causae Partiales illius producti Non sic imaginando quod Deus producit unam partem effectus creatura aliam ob hoc dicatur Causa partialis sed ideo quia concurrunt in agendo vel causando Unde tam causa universalis quam particularis dicitur communiter causa partialis ideo etiam Sol Hom● sunt duae causae partiales hominis generandi similiter Vir Mulier Quia ad hoc quod aliquid dicitur causa partialis sufficit quod sit tale quod propter ipsum quoddam aliud vel quaedam alia res ponatur in esse sit quod illis positis res est aliquo istorum ablato res non fiet 570. Further I desire that it may be specially noted that God is our Creator in order of Nature before he is our Ruler And that Nature is before Morality obedience or sin And that God as Creator first setled the order of Nature so as that the Alteration of that Law or setled Order should not be ordinarily expected by us though he can alter it And therefore that man is man and hath a Natural Power of Self-determination and that God upholdeth him and concurreth as an Universal Cause belongeth to this fore-setled natural order and is presupposed to moral determinations and specifications either as from God or man 571. And note that to Good Acts we have need of more Help from God than this meer Natural Causality and Concurse And therefore God affordeth us more accordingly but not to all alike 572. It is further objected against this way that our making Reprobation to Infidelity Permission of sin not-giving faith c. to be no Acts of God cometh all to one as to mens sin and damnation because man cannot believe nor avoid sin without those Acts of Grace which God withholdeth Answ I confess it were all one if the supposition were true as it is not For we have proved after that man hath power without those acts of Grace which God suspendeth by that Common Grace which he giveth to do more good and forbear more evil than they do Of which in due place 573. It is objected also that while we make Gods Providence to fill the World with occasions of sin which he fore-knoweth men will take to their damnation yea as long as God could prevent all sin and save all souls and yet will not it cometh all to one which way soever you go in these Controversies I answer 1. Undoubtedly Gods Judgements are unsearchable But when we come into his Light we shall be perfectly reconciled to them all 2. And undoubtedly God doth whatsoever he will and all that he thought meet to Decree or Will shall come to pass in despight of sin 3. And when we have said all flesh and blood will be unsatisfied till faith and the will of God do satisfie us 4. But yet be it known to you that there is a great difference between Gods permitting sin after great means against it and his causing it Between the making of a free agent and putting life or death in his choice and his causing men unavoidably to sin and then to damn them for it The Holiness of Gods Nature will stand with the Being of sin by mans causing but not with Gods causing it And the Truth of Gods Word must be considered 574. If this were all one to Damn men unavoidably and to give them their free choice of Heaven or Hell in the means it is strange that so many Learned men as among the Jesuits Arminians Lutherans and Greeks do hold no other Grace at all but what leaveth man to such a free Choice could ever be so satisfied when others hold that the Elect have more SECT XVIII A Confutation of Dr. Twisse 's Digr 5. l. 2. sect 1. Vind. Grat. 575. I Come now to consider of what is said by them that go further about Gods will or Causality as to sin And because Dr. Twisse hath a peculiar Digression Vindic. Grat. li. 2. p. 1. Digr 4. I will somewhat animadvert upon it He beginneth Sententia nostra haec est Deum hactenus dici posse Velle peccatum quatenus vult ut peccatum ●iat viz. ipso permittente And so he maketh the question An Dens Velit ut peccatum eveniat ipso permittente Arminius thought God willed only his own Permission of the sin Twisse saith that he willed that sin should come to pass God permitting it Arminius his concession cannot be proved as I have shewed But Twisses must be disproved And 1. I will give you our Reasons against it Bonavent in 1. d. 46. q. 3. resolveth this question very plainly and truly Mala ●ieri nullatenus bonum esse potest sed bene occasio boni And shewing the difference between Causa Casus Occasio he saith that Causa est procedens intendens Casus p●ivat Intentionem sed non operationem Occasio privat utrumque And he distinguisheth Occasion into that which hath ratio●●m Acti●i excitat agentem and that which hath but rationem passivi as one by anothers evil exciteth himself to do good And also between the evil and the ordinability to good And saith the evil is but the occasio passiva of the good and the ratio boni quod substernitur is occasio aliquo modo activa Vide locum 576. Let the Reader remember that what the Author saith of Gods Willing he also in the point of Predetermination saith of his working viz. that he Causeth as much as he willeth But I pass that by now because I have largely confuted it elsewhere And to speak to One is to speak to both 577. 1. All sober Christians are agreed on what side

answer that the consequence holdeth not of a metaphorical improper Instrument who hath somewhat of his own which he hath not from the principal agent yea such have somewhat of Principal Causality and somewhat mixt of their own which they have not of God besides the nature of a pure instrument such are sinners to God Therefore it holds not that the horse halteth ergo the rider halteth no nor causeth it Thus insciously he unsaith what laboriously he writeth a Book to prove and the very same that I say The Rider doth not cause the halting as it is halting at all but only as it is Motion in genere so doth God by sinful acts That they are exercised on the forbidden object rather than another is not at all of God but that they are Actions in genere is of God 637. So p. 256. he well sayeth that the fault of the pen is not to be ascribed to the Writer nor the effect as from that fault nor of the Saw to the Sawyer And so of the Sabeans robbing Job And he asserteth p. 257. that Diabolus Impii homines sunt causae principales in actu peccandi And what need we more Remember then that sin is an effect and hath a Cause and to make man a Principal Cause in actu peccandi is not to deifie him And he saith p. 256. that if God were the moral impeller as a principal agent he were the principal cause of sin But if you mean by moral impulse only commanding it let others judge whether Physical premotion be not much more than command And whether I cause not my pen to write though I command it not And quoad terminum to impel a man physically to moral acts is moral impulse 638. But the plausiblest argument is Cap. 20. p. 261. viz. God willeth sin as it is a Punishment of sin * * * Vid. Aureol in 2. d. 37. p. 300 301. shewing six wayes how sin is a punishment of sin without God's willing the sin But if we make it sin he will make it be a punishment ergo he willeth that the sin come to pass or be And indeed Augustine saith much contr Julian to assert Gods willing of sin as a Punishment of sin But I answer this 1. Even these men themselves oft say that God willeth not the formale peccati but the materiale And forma dat nomen ergo he willeth not sin as a punishment in proper sence 2. Sin it self though denyed by many Arminians is verily a Punishment and more to the Sinner himself than to any other † † † Gab. Bid in 2. d. 36. concludeth 1. Omne peccatum est poena 2. Non omnis culpa est peccati alterius poena viz. non prima 3. Omne peccatum posterius poena est prioris causa nisi ultimum fuerit posterioris And Bonavent there cited by him sheweth how sin bringeth poenam damni sensus And he sheweth there how each sin is its own punishment the formale peccati being first and the formale poena next in the same act And how the latter sin is the punishment of the former as being an effect of it For when we have cast away the Intention of the right end there is nothing sufficient to hinder more sin Biel. ib. In a word God antecedently so formed nature that if we will sin that sin shall be our misery and as a voluntary self-wounding cause our pain and let out our blood and life And it is the most difficult part of the question how God maketh sin a Punishment to the sinner himself which yet I have plainly opened before and here repeat it To be sin or disobedience and to be Punishment are no absolute entities but are two Relations of one and the same Act but not as referred to one and the same correlate God is not at all the Cause of the Act which is sinful in its forbidden mode and circumstances as Claudicatio equi before said but only in genere actus or hujus actus when two sins are compared But that the Act when done is sin and is punishment God is the Cause of both That is he maketh mans nature first and in that and by revelation his Law by which he first maketh mans duty and telleth him what shall be sin if he do it And next he doth by his threatning tell him that this sin it self shall be the sinners own misery if he do it As if as aforesaid God first made man of such a nature as that poyson would torment him ex natura rei And then commandeth him to avoid it And then threatneth that it shall torment and kill him if he eat it Here now God maketh the Man and the Law God maketh not the Act of sin as modified or oblique or as that circumstantiated act But when the act is caused by Man God by his Law causeth two Relations to result first that of sin and then that of punishment So that man first causeth the sinful act and then that it is quid prohibitum and quid poenale result from Gods Will and Law made before Now if God cause not that sin which is a punishment to our selves he causeth not that which is a punishment to others And yet supposing it he maketh it a punishment to us and them on several accounts 639. But though God cause not the sin yet when he hath before in his Law threatned to withhold his grace and spirit if we sin without which grace and spirit we will sin If God now for former sin do deny us or withhold that grace or help which we need to keep us out of it he is morally and improperly said to cause that sin as a punishment because that penally he refuseth or forbeareth to save us from it and so permitteth it as is said 640. The Arminians grosly erre if he cite them justly Remonst in Script Synod art 1. p. 202. saying that God may predetermine and pre-ordain the obstinate and rebellious to sin by his penal judgement and yet those sins are not be reckoned to them for sins nor increase their guilt unless the word sin be used equivocally For to have sin and no sin are contraries Whether God determine Ideots and Madmen to those acts which would be sin in others as he doth Bruits I leave to others 641. I am weary of pursuing this ungrateful dispute As to his controversie Q. Whether things be good because God willeth them or he will them because they are good against Camero cap. 22. Whether God will Justice and holiness because it is good or whether it be good because God willeth it It troubleth me to read bitter and tedious disputes about that which one easie distinction putteth past all controversie Of things ad extra Gods will is first the efficient and then the ultimate end as is oft said Gods will as efficient giveth first the Being and then the Order to all things or else they could never be