Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	line_n	page_n	read_v	4,280	5	9.9304	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05995	A commentarie vpon the first chapter of the epistle of Saint Paul, written to the Ephesians Wherein, besides the text fruitfully explained: some principall controuersies about predestination are handled, and diuers arguments of Arminius are examined. By Mr. Paul Bayne, sometimes preacher of Gods word at Saint Andrevves in Cambridge.	Baynes, Paul, d. 1617.	1618 (1618)	STC 1635; ESTC S113832	242,987	440

out thence and show themselues in the body as the outward temple Know ye not your bodies are the temples of the holy Ghost Now the externall grace which we receiue from Christ is that whereby we are in this or that state and condition some teachers some gouernours some taught and gouerned Euen as the naturall force of Adam doth frame the matter of the naturall body one part into an eye another into a hand c. so this is from Christ that the multitude of Gods chosen who are the matter of his body mysticall some are made members of one kinde some of another the life of glory is that which wee looke for from Christ in the heauens both for substance and circumstance of it For looke as we haue not onely from our first parents a naturall life for the substance both of soule and body but also all the circumstanciall ioy which from times places creatures are incident to vs So wee shall haue in Christ and from him not onely that glorious light of vnderstanding and loue wherewith wee shall loue God now seeing him as he is not onely those glorious endowments of the body whereby it shall become strong immortall glorious spirituall but all the circumstanciall ioy which shall in heauen be incident to our estates now glorified wee shall be filled with it all through him For the second point how we come to be filled These three things must be obserued First that all fulnesse is in Christ who hath receiued it without measure We haue it from him according to the measure of his gift Ioh. 1. Eph. 4. As the sunne hath fulnesse of light in that perfection which doth agree to light the Moone hath light from the Sunne in that measure wherein it is capable so Christ the Sunne of righteousnesse hee hath fulnesse without measure but the Church with all her members are filled from him according to the capacitie of them as members vnder him Wee must know by what meanes we receiue our fulnesse from Christ To which the answere is by being partakers of Christ himselfe we come to be filled with the fulnesse of grace and glory in him as by eating and taking the substance of earthly nourishments wee come to haue the vertue in them euen to be filled with spirits and bloud ingendred from them so in Christ is life by getting him wee come to partake in this life which floweth from him More particularly the meanes by which wee come to be made partakers of Christ and so to be filled they be such meanes as conueigh Christ to vs or make vs receiue him The first are the word and Sacraments for as Persons by their words and by a ring doe contract and giue themselues fully the one to the other So doth Christ by his word offering vs himselfe and by his Sacraments as pledges and tokens conueigh himselfe and bestow himselfe on vs. Now we receiue him partly by Humilitie which doth emptie vs of our selues and make roome for him for pouerty and hunger are euery where made the forerunners of being filled partly by Beliefe which doth feede on him and apply him partly by walking in Christ and exercising our selues spiritually be filled with the spirit speaking to your selues in Psalmes c. Our walking in Christ maketh him settle and roote more and more in vs Now the further hee dwelleth in vs the more hee filleth vs Beside that the nature of fire is to burne out further when it is blowed and mooued The last thing to be marked is the order and degrees wherein we come to be filled now Christ doth fill vs first in regard of parts at our first Conuersion in as much as he doth giue vs such grace as doth oppose all sinne and incline vs to all obedience that though we can accomplish nothing as we desire yet in the inner Man as wee are new creatures wee delight in the Law of God As the frame of an Infant is full for the members though it is small for quantity so is the frame of our Grace Secondly we are filled with fulnesse after a sort for the present age of Child-hood in which wee now liue thus the Romanes are said to be full of goodnesse and all knowledge full after a sort for this state of Child-hood in which wee here liue full in comparison of more imperfect beginnings Thirdly lastly We are absolutely filled with all that fulnesse which doth belong to vs as members of Christ and that is to be done in heauen heereafter Looke as the first Adam communicateth and filleth his Children with this naturall life so as they are first infants then ripe for children then men So Christ doth gradually impart vnto vs his members this fulnesse which dwelleth in him Vse 1 Wee see then that all fulnesse is from Christ how doe they then forget themselues who seeke righteousnes out of him That befalleth them they leaue the well-head of all grace and glory and digge Cisternes which will not hold water Vse 2 This doth teach vs to come to Christ Bountifull Lords want none to reteyne to them happy is hee who may shrowd himselfe vnder their wings Shall we not presse with reuerence to this Lord of Lords who doth fill all in all with his spirituall blessings who keepeth an open house inuiteth Ho whosoeuer thirsteth let him come and drinke yea drink freely the waters of life and Iohn 7.37 Whosoeuer commeth to me I will not cast him forth Christ may complaine as he did sometime with that people of the Iewes How oft would I haue gathered you but you would not So hee may say to vs How oft would I haue had you blinde naked miserable by nature come to me that ye might be filled with righteousnesse and life but ye haue refused Well did we know what wee are called to and what wee might finde in him then would we come and be suiters to him Iohn 4.10 But alas this is hid from our eyes FINIS Faults escaped PAge 73. line 13. read collectiuely Page 82. line 27. read parallel pag. 90. line last r. an pag. 92. l 23. r. then God may permit or deliuer a sinner to sinne and no sinne followeth p. 112. l. 8. r. in infancie p. 131. l. 25. leaue out nu p. 136. l. 5. adde are p. 140. l. 14. r. benediction p. 148. l. 15. r. typified p. 150. l. 10. r. consectary p. 163. l 7. adde hath these ends p 178. l. 22. r. Partus p. 183. line 1. r. darkenesse p. 205. l. 9. r. the Doctors p 207. l. 31 r. count p 224 l 3. r. to a head p. 226. l. 2 r. one p. 227 l. 9 r. successiuely p. 228. l 6. r. one p. 228. l. ●2 adde in p. 232. l. 7. r. neere l. 242 l. 32. in the margin blot out Doct. 2. p. 168. l. 24. blot out with prauity and l. 27. r. pronitie to sin p. ●01 l. 5 and 6. r. may not one that hath it p 311. l 14. r. propounded p. 338. l. 5. r. for p. 340. l. 15. r. within vs his grace p. 345. l. 4. r. an 355. l. 26. r. preparatiue p 357. l. 19. preparation p 359. l. 2. for the latter our r. one p. 355 l 25. r. preparatiue p. 363. l. 26 r resist That the will of the creator is the necessitie of things on Gods decree necessitie followeth But this c. p 383 l 1. r. stile p 384 l 4. r. much lesse p. 402. l. 13. r. euer p. 3●● l. 13. Grace once r. great ones

shewed vs that we should be called his children 1 Iohn 3.1 Ergo life is called a gift of Gods grace Rom. 6. vlt. And that which God will do about his children in the day of iudgment is called mercy 2 Tim. 1. The Lord shew Onesiphorus mercy in that day This is to be marked against the Papists the first force of their error in the matter of merit beginning here For they grant this proposition true They make grace belonging ad actionem dei predestinantis eligentis non ad terminum electionis that God doth out of his grace predestinate vs to life but this they will not admit that God doth predestinate vs to life which shall come immediately from this grace Now to conceiue thus of predestination is to take away all the grace of predestination For to choose one out of grace to haue this or that hee shall well pay for is grace not worth God haue mercy As they say this is grace when he might haue chosen others left vs he did take vs as who should haue life purchased from his Iustice I answer here is an action of liberty to take one before another but while this is it to which I am taken viz. to haue a penny-worth for my penny there is no grace at all shewed me For when actions are defined according to the obiect about which they are conuersant if the obiect of life haue not grace in it there can be no grace in electing to it Secondly predestination should be an intermedled action partly a preparation of things God would doe out of his grace as of calling the first iustification according to the Papists partly a preparation of things God would doe out of Iustice as of our glorification Thirdly this maketh all that God doth out of grace tend to this end that his iustice may be glorious in giuing life We read the contrary that iustice shutteth all vnder sinne that grace may be glorious in all this wee reade not and it were absurd to thinke it when all his iustice doth in reprobation tend to this end that the riches of his grace may be more displayed Fourthly the life to which wee are predestinated is here included in this word Adoption it is called a gift an inheritance it is heere said to be attained through Christ Rom. 5. v. vlt. As sinne reigneth to death so doth not the righteousnesse of Christ to life But grace by Christs righteousnesse reigneth vnto life the immediate cause ergo of life is Gods grace for the immediate cause of death is sinne The Papists make life from grace remote quoad radicem not preximè immediatè and God is said to haue made Christ euery thing to vs that our whole reioycing might be in God shewing vs grace through him not that we might be able to reioyce in our selues as now reinabled to deserue from iustice throgh him this then is to be held as a principle of great moment that the life to which we are chosen and predestinated is a life immediately flowing from the grace of God For this doth shew that the iustifying righteousnesse which God doth prepare for vs must be such that God may vpon it reckon vs iust from his meere grace to the receiuing of life from his grace But heere is no place to enter the doctrine of iustification and merit the which wee shall haue fit occasion to vnfold hereafter Now followeth the manner within himselfe that is according to the good pleasure of his will The first phrase I rather reade thus because in that wee are saide to be ordained to adoption through Christ it doth intimate that we are ordained to be children to him and because he would rather haue said Who hath predestinated vs to be Sonnes through Christ to himselfe then to adoption through Christ to himselfe but it skilleth not how we take it seeing the latter words doth sufficiently ground the instruction to be gathered Doct. Obserue that God out of his meere good will doth determine both the end and all the meanes by which hee will bring vs to the end If God doe choose and predestinate vs to life because that hee doth foresee that we will so vse his grace as to perseuer in beliefe by meanes of it then must hee call vs rather then others because he doth foresee that wee will vse his grace offered well and concur with it in manner forenamed For so farre as foreseene considerations moue mee to take any to the end of life so farre they moue to intend and execute the meanes which must bring to life But the Papists themselues in this are sound who hold that therefore God doth freely ordaine vs to the end and that he doth therefore freely call and iustifie vs hitherto they grant grace euen in the execution of Gods predestination and it may be proued by Scriptures For in calling two things may be marked 1. The sending his word 2. The working with it by his spirit now he doth both these out of his free pleasure For the word hee doth send it to those whom he doth see will lesse profit by it then others If the things done in thee had beene done in Tyrus and Sidon they would at least haue humbled themselues in Niniuie like repentance Ezech. 3. I send thee not to a people of a strange tongue they would heare thee but these will not heare thee Now he teacheth inwardly no lesse freely Luke 10.2 Father I confesse thou reuealest these things to babes and hidest them from wise ones euen according to thy good pleasure Therefore Paul saith 2 Tim. 2.9 Hee hath called vs with a holy calling according to his purpose and grace Now if God doe call vs to saluation without any thing fore-seene in vs it cannot be but that hee did ordaine vs to saluation without fore-seeing any thing which might moue him vnto it this is taught Rom. 9. that the purpose of God is according to election that is free depending on him onely who calleth vs to glory not on any thing in vs called The reason why God sheweth mercy or hardeneth that is denieth mercy is his meere will That as the Potter hath nothing but his pleasure mouing him to appoint or make of the same lumpe vessels to so diuers ends no more hath God And here it shall not be amisse to cleare that Scripture from some misconstructions which haue beene made obscuring the true meaning of it to some vnderstandings Rom. 9. Vers 11. cleared from false constructions Some make the purpose of God verse 11. to note out such a purpose by which God determineth to choose out to life such whom he doth fore-see will seeke it by constant faith in his promises reiecting others from life who seeke saluation by their owne righteousnesse in the workes of the Law This construction floweth from a former errour viz. that the Apostle in this passage of Scripture from the sixt verse downeward doth speake of the