Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	body_n	soul_n	unite_v	6,137	5	9.8589	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55487	Sabbatum. The mystery of the Sabbath discovered Wherein the doctrine of the Sabbath according to the Scriptures, and the primitive church, is declared. The Sabbath moral, and ceremonial are described, and differenced. What the rest of God signified, and wherein it consisted. The fourth commandment expounded. What part of the fourth commandment is moral, and what therein is ceremonial. Something (occasionally) concerning the Christian Sunday. By Edm. Porter, B.D. sometime fellow of St John's Colledge in Cambridge, and Prebend of Norwich.	Porter, Edmund, 1595-1670.	1658 (1658)	Wing P2984; ESTC R218328	143,641	276

53 was spoken before the holy Supper was instituted and must stand firm and true although that Sacrament had never been ordained To eat his flesh signifieth to be united with his flesh as our meat is with us which groweth into one intire body with us And to drink his blood signifieth to be united with the Soul of Christ for without an union of our flesh and soul with his flesh and soul Christ cannot profit us Therefore our Mother Ev● and we with Christ also in her must have taken both our flesh and soul from Adam else Eve must perish and so must we The Roman and also our Anglican Divines do greatly mistake the meaning of the Sacramental Cup in teaching that the Wine signifieth only the blood of Christ whereas indeed it presenteth not the blood but the Soul or Life of Christ It was not the shedding of his Blood literally taken that redeemed us for that might have been done without his death and he was dead on the Crosse before either his vital blood or Joh 19 34 water issued out of his body But the principal Act of our Redemption consisted in the giving up his Ghost or pouring out his precious Soul for us as himself had before professed The good Shepherd giveth his life for the Ioh 10 11 Sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is his Soul for us and this fully correspondeth with the words of the Covenant first made with man In the day thou eatest thereof thou shalt surely die And we know that blood in the old Testament did signifie the life or soul of Creatures as a visible sign thereof because the Life or Soul it self is invisible So we read Deut. 12. 23. The blood is the life and so St. Austin expounds those words both there and Levit. 17. 14. a Cont Adimant cap 12 Cont Advers legis l 2 c 6 Anima Sanguis viz. in signo Non quia hoc erat sed quia significabat sicut dicitur Petraest Christus i. e. The blood is the life Not as if blood were our soul but because blood signifies the soul just so as it is said That Rock was Christ 1 Cor. 10. 4. Even the Heathen Poet calleth blood the soul of Man b Virg Aen 9 Purpuream vomit ille animam Verily if the Sacramental Wine represented nothing else but blood literally and not the Soul of Christ Romanists would be more excusable for with-holding the Cup from the People upon their own excuse which is indeed true That the body of Christ doth also include the blood But blood signifies more than so which they either know not or will not acknowledge although the same doctrine was formerly taught by their own Master of the Sentences even Peter Lombard about the year 1150. in these words c Lomb Sent. 4 dist 11 Panis ad carnem refertur Vinum ad animam ut animae carnis susceptio in Christo utriusque liberatio in nobis significetur The Sacramental Bread relateth to the Flesh and the Wine to the Soul that hereby the assuming of a soul and body by Christ and the deliverance of both in us might be signified Thus he which is also observed by Mr. Perkins Perk. Probl. p. 146 Mat. 26. 26 When Christ ordained the Mysterious Eucharist he said of the Bread Take eat This is my body he did not say here is my body not hic est but hoc est his meaning was my body to you is such a thing as this bread is to be to you it will be united with you and be one body with you so must you with me be united in one body that so by this union my obedience both Active and Passive may become your obedience Hereupon St. Paul saith The Bread which we break is it not the Communion of the body of Christ Communion 1 Cor. 10 16 we know is all one with Co-unio or unio-cum i. e. Communion signifies the mutual union or conjunction of Christ and his Members so not his Natural but his Mysticall body is here to be understood In like manner Christ himself said of the Wine This is my blood of the new Testament Mat. 26. 28 for the blood of the old typical or ceremonial Testament was only the life or soul of sacrifical Beasts which were killed and were but only a figure of Christ But the blood of the New Testament was the Life and Soul of Christ poured out for us Just so the Apostle saith The Cup of blessing s 1 Cor. 10 16 it not the communion of the blood of Chr●st that is The Wine received into us mysteriously signifieth the communion or co-union of Christ with us in one Soul And Christ had said before Drink ye all of this that he might thereby shew that all who can have benefit by Christ must needs communicate or be united with Christ as well in soul as in body For the Passion of Christ is not to be looked on as the passion of one private or single person for he was an universal man in whom all Men were comprehended so that in his Passion Death and Resurrection the Death Burial and Resurrection of all his Members is included as the Apostle saith a Rom. 6. 8 If ye be dead with Christ And b Col. 2 12 buried with him And c Col. 3. 1 If ye be risen with Christ by this union that saying of the Prophet before mentioned is performed d Ier. 31 30 Every o●e shall die for his own iniquity because all Men with Christ also were one in Adam as Austin saith against the Pelagians e Lib. 3. c. 7. Tom. ● In ejus natura nostra insita fuit omnes ille unus fuerunt that is Our nature was planted in Adam so that all we were that one Man for there is no man in the World whose nature was not assumed by Christ whereof this reason is rendred by f Prosp de Providentia fo 216 Prosper in his Poem though in a faulty verse in my Edition thus ut semine ab ipso Idem homo in Christi corpus nascendo venire● This is that weighty reason why Eve the Mother of us all must needs be taken out of that one Lump of the first Man That she and all her posterity having been therein united with Christ both in body and soul might by that Union be capable of Redemption by the same Christ of which Redemption none can be partakers but the Sons or Progeny of Adam This was the method of our merciful Creator in producing the Redeemer in this manner that so the benefit of his Incarnation might be tendered to all Which Doctrine being admitted for truth is well worthy the serious consideration of our Contra-Remonstrants to shew cause why we should not acknowledge the benefit of his Death as well as of his Birth to be offered universally to mankind seeing that both his flesh and his soul and his whole humane nature were with

the same God which made Man and said these words so that the meaning is That Man should be made in the same Image and Similitude which in after-times the same God himself would assume in the person of the Son And this was fulfilled when the Son of God became the Son of Man This is the exposition of Tertullian upon these words b Tertul. advers Prax. p. 387. Ad Imaginem Dei i. e. Ad Imaginem Filii qui homo futurus erat And again upon the same words c Idem de Resurr p. 39. Christus cogitabatur homo futurus i. e. The Image of God signifieth the humane nature and shape which God in the Person of the Son would one day take upon himself Just so doth d Orig. in Gen Hom. 1. Origen expound this Image of God and so doth the above mentioned e Theod. in Gen. quaest 19. Isa 7. 14. 9. 6. Ioh. 1. 14 1 Tim. 3. 16 Rom. 8. 3 Theodoret. The performance whereof was prophesied by Isaiah when he called the Mighty God Emanuel and fulfilled also when The Word was made flesh and when God was manifested in the flesh and the Son of God was sent in the likenesse of sinfull flesh This surely is the Image of God there meant which continued in Man after the fall and so doth untill this day This Exposition is made more credible by another passage from the mouth of God uttered after the fall of Man when he said Behold the Man is become as one of us to Gen. 3. 12. know good and evil Some Expositors have thought this to be spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an Ironie or scoffe on proud Man I dare not say or think so for fear of Blasphemie doubtless the merciful Godhead did not flout but pitty and also comfort the now-wretched Man by this saying which I firmly believe did intimate and point at a Redeemer even Jesus Christ to be a Redeemer of him from deserved misery and so to be a solace ease and rest to his troubled Conscience The Reader may observe that whereas before there was mention of Our Image and likenesse that is the likeness of the whole Trinity it is now otherwise said Like one of Us so that Man who before was made like all is now become but like one of the Divine Persons This one doth surely signifie Christ who was then intended to be that Seed of the Woman before promised to be Incarnate to be Mortal to be made a curse for us Gal. 3. 13. to be a man of sorrows to be wounded for our transgressions Isai 53. 3 5. To know good for he was Goodness it self And to know evil of sorrow and affliction and this in order to the Rest Sabbath and Salvation of Man for this reason only it is said The Man is become like One of us 3. It is greatly to be considered that the creation of the Woman was unlike the creation of the Man for Adam was made of Earth immediately Gen. 2. 19. but the Woman was not so made but of the Man she was flesh of his flesh and bone of his bone yea and Soul of his Soul for we find not that God breathed a Soul into Eve because she was to receive it from the Man By this we may understand that the Redeemer was then intended together with the whole race of Mankind to be derived from that one root of Adam for otherwise Christ could not have been qualified so fitly as to be our Redeemer But because the Redeemer and the Redeemed must needs be united in one humane nature therefore the wise and merciful Godhead as the Apostle observeth hath Acts 17 26 made of one blood all Nations of men Christ and all And hence it is that the same Apostle tels us That we are members of his body of his flesh and of his bones And this because Christ and We and all Mankind the Woman and all took our nature from one and the same Lump of Adam for therefore was the Son of God Incarnate became Emmanuel that he might fulfill the Law of God in the same flesh or nature upon which the said Law was impose● All this was done in order and preparation of an everlasting Sabbath or Rest for Man by thus producing fitly the most holy Jesus to be a Redeemer and Saviour of Mankind in whom alone the Just Godhead might be well pleased and acquiesce For except Christ and Mankind be united in one humane nature and so be as one Man or as one Person neither Christ's fulfilling the Law nor his Death can serve for us because the obedience of one cannot serve for another nor doth the Just Godhead punish one for another but as the Prophet tels us Every Ier. 31 30 Eze. 18. 4 one shall die for his own iniquity And The Soul that sinneth it shall die Neither could the Godhead justly punish the righteous Son for us unrighteous Men nor justifie us and condemn him except we were one and the same So the Wise man saith He that justifieth Pro. 17. 15 the wicked and he that condemneth the just both are abomination to the Lord. Therefore Eve must needs be made of Adam and not of another piece of Clay that she and all her posterity may in that one lump be united with Christ For this reason it is said of Christ Sacrifice and offering thou wouldest not but a body Heb. 10 5 7 Psa 40 7 hast thou prepared for me And In the volume of the book it is written of me to do thy will O God That is The Son was to perform the Law of the Godhead in the behalf of Mankind which that he might do for us God prepared him a body derived from the same flesh from which all the bodies of Mankind came and were originally united therein That he might be a fit and an identical Person for that great Work as the Apostle speaketh of Reconciling us to God in the body of his fle●h through death Col. 1. 21 22 Upon the same reason it is that Redemption by the death of Christ extendeth only to Adami●es or Mankind whose nature Christ hath assumed with them in Adam So that the benefit and merit of his obedience cannot reach unto the apostate-Angels because he took Heb. 2 16 not on him the nature of Angels who are therefore left in their apostacie and perdition without any remedy for as they did not fall by the first Adam so neither shall they be resto●●d by the last Adam and although our ●●●aking in the same flesh with Christ be ●ot the only means and aptitude of our Redemption by him yet it is a part thereof and necessary thereunto for our capacity thereof and such a kind of cause as Schoolmen call ●●ne qua non Hence it is also that Christ himself said Except ye eat the flesh of the Son of Man and drink his bloud ye have no life in you This Ioh 6