Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	abel_n	covenant_n	mediator_n	664	4	9.4853	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74656	Expository notes, with practical observations; towards the opening of the five first chapters of the first book of Moses called Genesis. Delivered by way of exposition in several lords-dayes exercises. By Benjamin Needler, minister of the gospel at Margaret Moses Friday-Street, London.	Needler, Benjamin, 1620-1682.	1654 (1654)	Wing N412; Thomason E1443_2; ESTC R209640	117,247	301

Cain and that God is said to speak to Cain because Adam had it by instinct from God But this consideration hath not strength enough in it to beat us off from the received opinion for what wickednesses are there imaginable but we should commit with greedinesse if God should give us up to the wickedinesse of our own spirits Well then learn How the commission of one sin leads us as it were by the hand to the commission of another There is in wicked courses a praecipitium when a man is at the top of an hill it is at his choice whether he will thence throw himself down or not but once let him head-long himself there is no stay till he come to the bottome It is an easier matter to keep our selves from entring into desperate courses then when once we have given our selves the reines to make a stop Nemo repente fit turpissimus As no man on the sudden becometh most excellent in vertue so no man on a sudden becomes desperate in evil There is such a combination of sinne as in the links of a chaine if a man draw one link all the rest will follow so malice follows after anger murther after hatred Adultery after drunkennesse If a man cast a stone into the water there ariseth presently a circle in the place presently after that another and so another till at last all the water be full of circles In like manner if a man commit one sinne another will follow upon it and after that another unlesse the grace of God prevent till he be out of measure sinfull Take heed therefore of the beginnings of sinne take Babylons brats and dash them against the stones We may learn that private spiritednesse is not a thing well pleasing to God we are commanded to shew our love and compassion to a beast Exod. 23. 5. If thou see the Asse of him that hateth thee lying under his burden and wouldest forbeare to help him thou shalt surely help with him and more should we shew compassion and love to our brother Am I my brothers keeper Take heed of that profane speech Christians ow a mutual serviceablenesse one unto another God makes no Patentees nor will he endure any Monopolies Christians must drive an open and free trade The excellency of other creatures is in their communication of themselves the Sun raying out his warme and cherishing beames the Fountain bubling out his purling streams the Earth yielding forth sovereign herbs and plants Christians are then in their excellency when they are communicative and useful I have read that the Art of Medicine was perfected thus As any one met with an herb and discovered the vertue of it by any accident he would post it up in some publick place and if any were sick or diseased he was laid in some beaten passage that every one might communicate the best receipt and say they the Physicians skill was perfected by a collection of those posted experiments and receipts of all things take heed of the napkin wrap not up your Talents As every one hath received the gift even 1 Pet. 4. 10. so minister the same one to another as good stewards of the manifold grace of God Quest. 17. vers 10. What is meant by this phrase The voice of thy brothers blood crieth unto me from the ground This is to be understood figuratively a Resp Metaphor taken from Courts of Justice Thy brothers blood crieth that is as if God should have said I know what thou hast done as clearly as if I had called thee to the barre of justice and the whole matter of fact had been heard and determined before me and upon the whole I should be called upon for justice By the way by what hath been said some light may be given for the understanding of that Scripture I saw under the Altar the soules of them that were slaine for the Word of God and for Rev. 6 9 10. the Testimony which they held and they cryed with a loud voice saying How long Oh Lord holy and true doest thou not judge and avenge our blood Which must not so be understood as if the soules of the blessed Saints should earnestly desire vengeance on them that shed their blood which is hardly competible with an heavenly State but may be expounded in the same manner as the words in this ver The voice of thy brothers blood crieth unto me viz. The Lord hath the blood that hath been shed for his Names sake fresh in his thoughts and will as certainly be revenged on them that shed it as if every drop of their blood were a tongue and continually crying in his eares for justice c. Well then Learn to avoid crying sins crying is applied to severall sins in the Scripture 1. To blood so in this vers Thy brothers blood cryeth 2. To the wickednesse of Sodome Gen 18. 10. The Lord God said Because the cry of Sodom and Gomorrah is great and because their sinne is very grievous c. 3. The oppression of Gods servants Exo. 2. 24. God heard their groaning c. 4. The oppression of the widowes and fatherlesse Exo. 22.23 Ye shall not afflict any widow or fatherlesse child if thou afflict them in any wise and they cry at all unto me I will surely heare their cry 5. The oppression of the Labourer Jam. 5.4 Behold the hire of your labourers which have reaped downe your field which is of you kept back by frand crieth And let us blesse God for Jesus Christ the Apostle doth ascribe a cry to the blood of Christ as Moses here to the blood of Abel And to Jesus the Mediatour of the new covenant and to the blood H●b 12. 24. of sprinkling that speaketh better things then that of Abel In that speech of the Apostle there is an allusion made to the blood of Abel and to the cry thereof and he illustrates the cry of Christs blood for us by the cry of the blood of Abel against Cain yet see the dissimilitude as a reverend Author hath it thus 1. Abel was a Saint The blood of a wicked man if innocently shed cries if Abel had murdered Cain Cains blood would have cryed and called upon God for justice against Abel but Abels blood cryes according to the worth of the person Precious in the sight of the Lord is the death of his Saints Now if the blood of a Saint cry so how much more the blood of the King of Saints 2. Abels blood cryes from the ground but Christs blood is carried up to heaven The cry of the blood of a Saint may come up to heaven yet the blood it self doth not come up thither 3. Adde to this the intercession of Christ himselfe Christ by his own prayers seconds the cry of his blood the blood of a man doth cry though the man be dead but Christ ever liveth to make intercession for his people Quest. 18. vers 11 12. Why did the Lord pronounce against Cain

sonne in his own likenesse viz a sinfull man like himselfe Homo mortalis genuit mortalem corruptus corruptum A mortall man begat a mortall sonne a corrupt man begat a corrupt sonne God at first created man in his likenesse but afterwards man fallen begets a sonne in his own likeness a sinfull creature like himselfe But this might be said of Cain and Abel as well as Seth Object It was not said of Abel because he had no off-spring and corruption was to run in Resp a blood We are all by nature the children of wrath Nor of Cain that it might appear that the righteous seed are subject to originall depravation and defilement as well as others Holy persons do not beget children as Saints and therefore their Saintship is not derived to their posterity but their sin Quest 3. vers 3. Whether the soul of man be generated by the Parents or as the Learned phrase it An anima sit ex traduce vel per creationem This question being full of perplexities Resp I shall deliver my selfe in severall Propositions 1. Prop. There is no creature the cause of it selfe or the fountaine of its own being 2. Prop. That all effects with reference to their causes are not carried on after the same way or manner v●z Some effects are produced by the concourse of four causes the efficient materiall formal final and thus are all corporeall substances Some by the concourse of three causes viz. efficient material and final as for instance formae accidentales ut nigredo albedo black and white produced by three causes 1. The efficient who workes it 2. An end propounded in the working of it 3. Some subject matter on which it must be wrought And this we may observe that these accidents depend rather on the material cause then either efficient or finall they depend on the efficient and finall quoad fieri as to their being but on the material both as to their being and continuance in their being white and black may continue Efficiente finali causâ sublatis When the efficient and finall cause is removed but this cannot be said of the subject matter whereon it is wrought Another instance may be given in substantial formes they the soul of man being excepted are produced by three causes efficient materiall finall and this we may observe there is a great deale of difference between the soul of a man and the soul of a beast respectu materiae the soul of a brute can neither exist nor act viz sentire appetere sine materia sua the soul of man is capable of both Some effects againe are produced by two causes efficient and finall thus are Angels and rationall soules 3. Prop. That that phrase that the Learned make very much use of viz. Eductio formae è potentia materiae is applicable to the forme of a brute but not to the forme or soule of a man The forme of a brute could not have had its being but vi passiva materià but the forme or soul of a man licèt in materiam inducitur non tamen educitur è potentia materiae God might if he had pleased have created rationall soules and these might have lived and acted to his praise without the concurrence or assistance of any materiall substance whatsoever 4. Prop. That the Originall of formes is in profundo very latent and Mysterious This was the reason why the ancient Fathers differed so much in this point Origen was of opinion that all soules were at first created together with the Angels and afterwards put into bodies Tertullian will have the soul ex traduce Augustine leaveth this question undecided neither dares he determine any thing An eminently elegant and learned moderne Auther tells us that in this we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that a modest hesitancy may be very lawfull here 5. Prop. That most of our Divines with whom I humbly close are of opinion that the soul of man is by creation not by traduction or generation their reasons are both rationall and Scripturall Rationall grounds are these If the soul be by propagation it must Argu. 1 be one of these three wayes vel per multiplicationem vel per divisionem substantiae ipsius animae vel per generationem à semine aliquo either by multiplication of the soul or by division of the substance of the soul or prolificâ virtute seminis Not the first way for This action of multiplication it must either be a naturall or a voluntary action if it be a naturall action and not voluntary how can it be that a rationall soul endowed with understanding and will should multiply it selfe neither knowingly nor willingly If it be a voluntary action then the cause of barrennesse will be seated in the will because the soul will not multiply it selfe If this were a truth few rich men but would have more and few poore men that would have so many children Quomodo in Adulteris sequatur foetificatio cùm eam maximè nollent Not the second way by division of the substance of the soul for why should the rationall soul be rather divisible then an Angel when it is the common judgement of Philosophers That spirits are indivisible Omnis spiritus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not the third way Prolificâ virtute seminis si in cum semine gencretur anima semen dici poterit ànimatum si ità annon anima rationalis erit mortalis quia non sempere ffuso semine sequitur prolificatio Nulla virtus activa agit ultra suum genus Argu. 2 There is no agent can produce that which is of greater perfection and of a more eeminent nature and kinde then it selfe thus the soul exceeds the body therefore nothing materiall or corporeall can produce the soul If it be objected nothing materiall can produce such an effect by its own naturall power or by the helpe and assistance of common providence but by the speciall hand and power of God it will a mount to as much as this assertion anima fit per creationem As the dissolution or corruption of the Arg. 3 body dissolveth not the soul neither doth the constitution or generation of the body give being to the soul if the soul had its being from the body it must decay with the body As the soul cannot be destroyed by any Argu. 4 materiall or physicall power at least by the assistance of common providence so neither can it be produced thereby what is the reason why all the force on earth cannot reach the soul Because it is of a spirituall substance now it seemes to be as repugnant to right reason for a spirituall substance to be produced by any thing materiall as to be destroyed thereby Especially if you consider it is farre easier to destroy then it is to build up there is no such art required in demolishing as there is in erecting of an edifice those things which are long and difficulty composed and framed are