Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	bread_n	eat_v	manna_n	4,436	5	12.4770	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96425	The doctrines of the Arminians & Pelagians truly stated and clearly answered: or, An examination and confutation of their ancient errors, which by the Church of Christ in former ages were justly abhorred, but of late under the names of Comfortable truths to be embraced are newly published. Concerning I. The universality of Gods free-grace in Christ to mankind. II. Concerning election. III. Redemption. IV. Conversion. V. Perserverance. Wherein the principal arguments brought to maintaine the orthodox faith are propounded, and the principal objections against them answered. / By Thomas Whitfield, minister of the gospel at Bugbrook in Northampton-shire. The Tares of Arminian heresie showed in former times (and by the help of prelatical influence then given to them increasing) and now growing up so much in these; I conceive this book wherein the author doth learnedly state and confute those opinions, is very worthy the publike light. Joseph Caryll.	Whitfield, Thomas, Minister of the Gospel.; Carly, Joseph, 1602-1673.	1651 (1651)	Wing W2006; Thomason E646_7; ESTC R208798	87,011	101

sheepherd If because they grow carelesse hee growes carelesse likewise and will not keep them how is hee a faithfull Sheepherd If he wants not will and care who dares say that he wants power to keep them Argument 4 From the neer conjunction the faithfull have with Christ he is the head of the Church which is his body Ephes 1.23 Every true believer is a living member of this body 1 Cor. 6.15 now Christ is a Saviour of his owne body Ephes 5.23 the body of Christ is not subject to corruption either in whole or in part as it was not possible that the naturall body of Christ should wholly perish or decay so it is not possible that the mysticall body of Christ or any part of it should wholly perish every member of this being animated and quickned by the same spirit wherewith the head is quickned as Christ being raised up from the dead dies no more Rom. 6.9 so it is with those who are quickned together with him ver 11. Argum. 5 From the intercession of Christ as he prayed for Peter that his faith might not faile so he doth for all those that are builded on the same rocke as Peter was He prayes not for the World but for those whom the Father had given him out of the world Joh. 17.9 and one thing which he prayes for among others is that while they are in the world they might be kept from evill ver 15. that they may bee one with him and his Father ver 21. that they may be with him where he is and see his glory ver 24. now Christ is heard in what he prayes for Iohn 11.42.43 therefore none that are given to him no true believer shall wholly fall away and perish Argum. 6 From the inhabitation of the Spirit it is said that the Spirit of God dwelleth in true believers 1 Cor. 3.16 now one principall worke of this Spirit is to guide and lead all the sons of God are led by the Spirit of God Rom. 8.14 this spirit leads into all truth Iohn 14.16 all truth needfull to salvation whether of faith or practice yea this spirit shall dwell and abide with them for ever Ioh. 14.16 therefore ever guide and lead them in the right way therefore they shall not totally and finally miscarry 2. He is called a seale and an earnest Ephes 1.13.14 because hee makes things sure to the faithfull as seals make the writing firme and sure all true believers are sealed by the spirit of promise an earnest makes the bargaine sure these have the spirit given to be the earnest of their inheritance Ephes 1.13.14 therefore they shall never fall so far as to lose their inheritance so that there is no place for that usuall shift that it is a seale and an earnest so long as men keep it for as was shewed it shall abide with them for ever and it seals men that is gives assurance not for a day or a week or some short time but to the day of redemption Ephes 4.30 it is a seale of our inheritance till the redemption of the purchased possession Ephesians 1.14 that is till we bee put in possession of that inheritance whereunto wee are redeemed Argum. 7 From the nature of faith this is such a grace as makes a true union with Christ by believing we receive him Iohn 1.12 by receiving him we come to partake of that life which is in him he that hath the Sonne hath life 1 Iohn 5.12 even that life which is in the Sonne namely eternall life ver 11. Hence it is said that he who beleeves in the Son hath everlasting life Ioh. 3. last he hath it already begun in him for he partakes of the same life which is in Christ therefore he shall never die he shall never be wholly deprived of this life for then this should not be everlasting life because it doth not last ever but comes to an end what is the difference betwixt our mortall and this immortall life if they both alike come to an end the life of Grace is an inchoation of the life of glory therefore shall never be wholly interrupted and broken off If a true believer should wholly fall away what should become of this life of Grace wherewith hee was quickned which is called everlasting life it cannot be moved into another subject no more then the same soule can bee removed into another man therfore when a man wholly falleth away this wholy ceaseth to be and so is not everlasting life when our Savior had said that he who believes hath everlasting life lest any should except that this life might fall from him and so he might perish he adds further that he shall not come into condemnation and gives this as a reason because he is passed from death to life Iohn 5.24 which reason were of no force if he might passe back again from life to death if everlasting life being begun in us should fall from us or we from it as we perish so the life perisheth besides by believing we eat of that living bread which came downe from heaven and whoever cateth of this bread shall not dye Joh. 6.50 our Saviour makes this the difference betwixt the Manna whereon the Israelites fed in the wildernesse and the Spirituall Manna those who had eaten of that dyed after they had eaten but whoever did eate of this should not dye ver 49 50. by beleeving we drinke of the well of the water of life and he that drinks of this should never thirst any more but it shall be a well of water springing up in him to everlasting life Joh 4.14 our Saviour likewise makes this to be the difference betwixt the living water that he would give them to drinke and common water that he who drinkes of this may thirst againe he may be as empty as ever but he that drinkes of that shall never thirst he shall never be so wholy empty of the grace of Christ as he was before he beleeved but as he is alwayes desiring and thirsting so he shall be alwayes filling he shall have a well of water spring up in him a new supply of grace dayly conveyed from Christ by the spirit Ioh. 7.37 Argum. 8 From the nature of the word which is called incorruptible seed 1 Pet. 1.21 therefore breeds an incorruptible life in those that are begotten and borne of it therefore such an one shall never dye Hence Saint Iohn saith that he who is borne of God sinneth not 1 Joh 3.9 this must needs be understood of a totall falling into sinne and comming under the power of it in such sort as he was before he was borne of God for he had said before that who saith he hath no sinne deceives himselfe This he proves by two reasons first from his spirituall birth and nativity he is borne of God and he that is once borne cannot be unborne again Secondly from the principall of life of which he was bred and borne the seed

Christs death is spoken of should be taken in any other then a literall sense but why may he not as well count it blasphemy to deny that the bread in the Sacrament is properly Christs body because he saith this is my body or to deny that Christ is properly a branch a corner stone a morning starre and such like because the Scripture expresseth him by these names 2. Himselfe acknowledgeth that although the Scripture in speaking of Christs death sometimes and in some places useth generall expressions yet in other places it useth expressions wherein that generality is limited as when it is said that he gave his life a ransome for many Mat. 20.28 this is my bloud that is shed for the sinnes of many Mat. 26.28 he was set or appointed for the rising of many Luke 2.34 the gift by Jesus Christ hath abounded to many Rom. 5.15 he was offred to take away the sins of many Heb. 9. last he bare the sinnes of many Esay 53. last he was plagued for the transgression of his people ver 8. 3. He cannot deny that sometimes these notes of universality all every man world and the like are ofttimes used in a more restrained sense 1. The word all is sometimes taken for a part onely or some of all sorts so it is sayd that Christ healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or every kinde of disease Mat. 9.35 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Judaea and all the region round about some of all sorts went out to John Baptist and were Baptized of him Mat. 3.5 Luke 11.42 ye tith mint and rue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every herb Peter saw a vessell let down to the earth wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all foure footed beasts that is some of all kindes Act. 10.12 All flesh shall see the salvation of God Luke 3.6 I will powre my spirit upon all flesh Joel 2.28 not upon every particular man but upon some of all sorts so Esay 40.5 And in this sense it is said that Christ gave himselfe a ransome for all 1 Tim. 2.6 namely for some of all sorts of all estates orders and degrees of men in which sense the Apostle had ver 1. bidden them make prayers and prayers for all men for Kings and Princes c. 2. So the word every is many times put for some of every sort The kingdome of God is preached and every one presseth into it Luke 16.16 God will make manifest the counsels of the heart and then every man shall have prayse of God 1 Cor. 4.5 not every particular man but every good man of what estate and condition soever Every man saith I am of Paul I am of Apollo cap. 1.12 Every man taketh his owne supper and one is hungry and another is drunken cap. 11.21 Every particular man amongst the Corinthians did not make rents and schismes in the Church neither did every man come unworthily to the Sacrament but a great many did and therefore this expression of generality is used and so when the Apostle sayth that Christ tasted death for every man it doth not necessarily follow that he dyed for every particular man but for many he gave himselfe a ransome for many Mat. 20.28 even for every of the sonnes of God for every heire of salvation of whose salvation Christ is appointed to be the head and Captaine for so it followes in the next verse It became him for whom and by whom are all things in bringing many sonnes to glory to make the captaine of their salvation perfect through sufferings Heb. 2.10 3. So the word World is often taken not for the whole world but for a part only as when it is said that when Christ came into the World the world knew him not Joh. 1.10 that the world hated him cap. 15.19 that the World hated his chosen ones ver 20. that the Whole world lyeth in wickednesse 1 Joh. 5.19 This cannot be understood of the whole world as including every particular man but onely of the worst part of the Whole wicked world And as the word World is ofttimes taken for the worst so sometimes for the better part of the world as when it is said that God was in Christ reconciling the World to himselfe and not imputing their sinnes 2 Cor. 5.19 There is a great part of the world who were never reconciled but alwayes have and alwayes shall remayne in a state of enmity with God and Christ even all those to whom Christ shall say at the last day I never knew you Mat. 7.25 all those who before Christs comming had been strangers from the covenant and had lived without God in the World Eph. 2.12 A great part of the world shall have their sinnes imputed to them for Christ shall set them on his left hand and say unto them go yee cursed into hell fire Mat. 25. so also is the world taken when Christ sayth he came into the World not to condemne the World but that the World might be saved by him Joh. 3.17 This cannot be understood of the whole world for Christ shall condemne a great part of the world even all those that he shall set on his left hand and what ever he shall do at last he intended at first to do Neither shall all the world be saved by him neither did he intend to save all for then he should misse of his intention neither in reason can we thinke that he came to save such as were already damned therefore by world must needs be understood the better part namely so many as are saved So Christ is sayd to be the bread of God that came down from heaven and giveth life to the world Joh. 6.33 There is a world to whom Christ actually giveth life but he doth not this to the whole world but onely to the believing world for he that believeth not shall not see life Joh. 3. last he is condemned already Yea that place God so loved the world Joh. 3.16 which Arminians thinke serves so much for their turne cannot be understood of all men in the world for though the world be there taken communiter for mankinde for men living in the world yea for all sorts all estat●s orders and degrees of men yet it cannot be taken universaliter for every particular man living in the world for the love here spoken of is a speciall peculiar love God so loved In this God setteth out his love towards us that Christ dyed for us Rom. 5.8 yea this is the greatest love greater love then this hath no man Joh. 15.13 Now the same persons cannot be the objects of the greatest love and greatest hatred for then there should be no difference betwixt the elect and reprobate by all which it appeares that there is no necessity those generall expressions used in Scripture touching Christs death should be taken in a generall sense 4. It appeares plainely by many other places of Scripture that these expressions of Christ dying for all men loving the

belongs to the sheep of Christ as sheep as such who are given to Christ of the Father and therfore to these only The faculty of laughter belongs to Socrates but not to him primarily but to man therefore it belongs to other men as well as Socrates yet to man only and no other creature To conclude how could Christ commend the excellency of his love to his sheepe to his owne whom the Father had given him to his Spouse the Church that he gave himselfe for these if he dad done the same thing for others for goats for strangers for those that neither are nor ever shall be members of the Church Objections of the Arminians whereby they endeavour to maintaine that Christ hath obtained salvation for all Object 1 God so loved the World that he gave his Sonne John 3.16 Christ saith that he gave his flesh for the life of the World Joh. 6. Sol. By the World is meant no more then men living in the World God loved men living in the World and Christ gave his flesh for men that live in the World but hence it follows not that hee gave himselfe for every man living in the world for the World is ofttimes put not for the whole world but for a part only as when it is said this is the condemnation of the world that light came into the world and men loved darknesse Iohn 3.19 and that the World hated Christs disciples as they had done him Joh. 15.18 19. Object But the World is never taken for the elect only Answ Though usually the World be put for the greater part which is the worst part yet somtimes it is taken for the better part as when our Saviour saith That he was that bread of God which came down from heaven to give life to the World Iohn 6.36 Christ gives not life to all but only to his sheep Ioh. 10. to the faithfull or elect the Apostle speaking of the Jews saith that their fall was the riches of the World Rom. 11.12 he hath subjected the World to come not to Angels but to Christ Heb. 2.5 God was in Christ reconciling the World to himselfe not imputing to them their sinnes 2 Corinth 5.19 now some men have their sinnes imputed to them yea all but true believers Col. 1.6 Object But the world in this place cannot be taken for the elect 1. Because the World is here distinguished into two parts namely believers ver 17. and unbelievers ver 19. unlesse we shall say that the elect loved darknesse more then light 2. Because if it be taken for the elect that God so loved the elect that whosoever of them do believe should have everlasting life what then shall become of those of the elect who do not believe Answ 1. The world is not here distributed into divers parts but only the word world is taken in divers senses In the 16 and 17 verses being taken for the better sort in the 19 verse being taken for the worser sort of men living in the world as it is not unusual in scripture for the same word to be taken in divers senses and that sometimes in the same place 1 Joh. 2.7.8 where Saint John saith I write not unto you a new Commandement againe I write unto you a new Commandement Neither is it here imployed that there are two sorts of elect some that did believe and have everlasting life and others not for the word whosoever is not here distributive but collective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every believer So that in the first word our Saviour shewes what kind of persons men were when God gave his Sonne for them namely like the rest of the World in the second how they must be qualified when he bestowes everlasting life upon them they must bee believers 3. The World is here taken neither universally for every man nor particularly for some men but in a common sense for men living in the world as hath been shewed so that in regard of divers parts it may be said both to be loved and hated saved and condemned as the same people Israel are said to be enemies concerning the Gospell but to be beloved as concerning Election Object 2 He is the propitiation for our sins and not for ours alone but for the sins of the whole world 1 Ioh. 2.2 Answ The Apostle doth not here oppose himselfe and the rest of believers to every particular man living in the world but the Jews to the Gentiles or those who did already believe to those who should believe in all parts of the world So likewise Heb. 2.9 where it is said that Christ tasted death for all men it is understood of all the sons of God that were dispersed throughout all parts of the world as it appears in the next ver where it is said God brought many children to glory The Jews thought that the Messias was promised to be a Saviour only to them for overthrowing of this conceit the Apostle tels them that Christ tasted death for all men for all the sons of God throughout the world 2. This is such a propitiation as is joyned with intercession for Saint Iohn had said before we have an advocate with the Father even Jesus Christ the just and then adds he is a propitiation for our sins therefore this belongs not to all but only to believers Object 3 1 Tim. 2.6 Christ gave himself a ransome for all men Answ The world all is here to bee taken not distributively for every particular man but collectively for all sorts states and conditions of men whether high low rich poore learned or unlearned and the like for some of whom Christ gave himselfe a ransome as appears by the former words ver 1.2 where the Apostle had exhorted that prayers and supplications should be made for all men for Kings and those who were in authority For the word all in Scripture is ofttimes put not for every particular person or thing of which it is spoken but for some of these so Matt. 9.35 it is that Christ healed omnem morbum all or every disease that is every kind of disease and Luk. 12.42 ye tythe mint and rue and omne olus all herbs that is every kind of herbe Acts 10.12 Peter is said to have seene omnia quadrupedia terrae all the foure-footed beasts of the earth that is some of all sorts Luk. 3.6 All flesh shall see the salvation of God Ioel 2.28 Zach. 10.11 I will powre my Spirit upon all flesh that is upon some of all sorts of men so in many other places as Esay 40.5 Psal 2.8 Prov. 8.31 Esay 2.2 Object 4 1 Tim. 4.10 Christ is said to be the Saviour of all men especially of those that beleeve Answ The word Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies a preserver as well as a Saviour so it is said he preserveth or saveth both man and beast Psal 136.6 Psal 145.15.16 Object 5 2 Peter 2.1 St. Peter speaks of some who denied the Lord