Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_v	eat_v	spiritual_a	7,539	5	7.5251	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55308	Speculum theologiæ in Christo, or, A view of some divine truths which are either practically exemplified in Jesus Christ, set forth in the Gospel, or may be reasonably deduced from thence / by Edward Polhill ..., Esq.	Polhill, Edward, 1622-1694?	1678 (1678)	Wing P2757; ESTC R4756	269,279	440

inflicted by Soveraignty but Justice such as were not the Curse causless but merited by sin unless they were merited by sin they were meer suffering not punishment punishment for nothing is no punishment if there was no punishment in his sufferings how were they satisfactory If there was no merit of sin to procure them how were they penal If Justice inflicted them not how were they a punishment or if they were penal how could Justice inflict them upon an Innocent Here we have nothing to say but this Christ was so far made one with us as to render his sufferings penal and satisfactory The other is that special conjunction which is between Christ and Believers Christ is the Head they are the Members the Ligatures of this Mystical Union are the Holy Spirit and Faith the quickning Spirit saith the reverend Vsher descends downwards from the head to be in us a fountain of supernatural life a lively Faith wrought by the same Spirit ascends from us upward to lay fast hold upon him The Scripture notably sets forth this Union We dwell in Christ and he in us John 6.56 We abide in him and he in us John 15.4 We are Members of his Body of his Flesh and of his Bones Ephes 5.30 32. And he is in us the hope of Glory Col. 1.27 This the Apostle calls a great Mystery and the Riches of the Glory of the Mystery we are ingrasted into him as Branches into a Root cemented to him as the building is to the foundation incorporated with him as the food is with our Bodies united to him as Members are to the Head We eat his Flesh and drink his Blood and become one Spirit with him nothing can be more emphatical the Holy Spirit which resides in him the Head falls down upon us his Members and so makes a kind of continuity between him and us too Spiritual and Divine to be interrupted by any local distance Hence St. Chrysostom saith that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Com. 1 Cor. 3.11 no medium or middle between Christ and us hence St. Austin saith that Fideles siunt cum homine Christo unus Christus Believers are made one Christ with the Man Christ the Head and the Body make up one Christ Hence that of Aquinas that Christ and his Members are but una persona mystica one mystical person the consequence of this admirable Union is the communication of Divine Blessings from him to us tota verae justitiae salutis vitae participatio ex hâc pernecessariâ cum Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendet saith the learned Zanchy All our good things depends on this most necessary Vnion Thirdly The righteousness of Christ may be taken under a double notion either as it was the very idem to all the Laws he was under or else as it was the tantundem a plenary satisfaction to the moral Law by us violated in the first notion it was a righteousness ex naturâ suâ being a perfect conformity to those Laws in the second it was a satisfaction ex divinâ ordinatione being by God ordained so to be in the first notion it was not for us who being once sinners were incapable of it But for himself to justifie and sanctifie him in that state which he undertook to be in In the second it was not for himself who as being pure from all sin was incapable of it but for us to justifie us sinners against the Law Here I shall only add that under the notion of satisfaction I take in all Christ's righteousness Active as well as Passive though I think the Active in it self alone could not have amounted to a satisfaction because without shedding of blood there was no remission to be yet the Active being in Conjunction with the Passive is a part of the satisfaction and makes it the more compleat for a satisfaction made up of both together answers the threatning and honours the precept of the Law it satisfies God's Justice in it self by penal sufferings and in its foundation that is God's holiness by perfect obedience Fourthly The Active and Passive Righteousness of Christ are not imputed to us as they are the Idem a perfect conformity to the Laws he was under for we were not under the Mediatorial Law nor being once sinners are we capable of a perfect conformity to the moral but they are imputed to us as they are the tantundem a plenary satisfaction to the moral Law by us broken for so they are very apt and proper to justifie sinners against the Law Neither is Christ's satisfaction imputed to all actually to justifie them against the Law for all are not justified against it but it is imputed to Believers as being mystical parts and portions of him hence that Learned Bishop saith Dav. de Just hab 369. Quia insiti sumus in corpus ejus coalescimus cum illo in unam personam ideò ejus justitia nostra reputatur because we are ingrafted into his body and grow as it were into one Person with him therefore his Righteousness is reputed ours neither is Christ's satisfaction imputed to his belleving Members according to its fulness and latitude as it is in Christ the Head but in such sort and measure as is meet for it to be communicated to Members this is notably illustrated in the parallel of the two Adams who are two such communicative Heads as never were the like who communicate to theirs in such proportion as is congruous between Head and Members Adam's sin is derived to each of us not in its full latitude but pro mensurâ membri and in like manner Christ's satisfaction is derived to each Believer not in its full latitude but pro mensurâ membri so much of Ada's sin comes upon each one of us as soon as he is proles Adae as makes him a sinner so much of Christ's satisfaction comes upon each one of us as soon as he is proles Christi as makes him Righteous against the Law in both there is a communication to Members yet in such a way as that the difference between Head and Members is observed Fifthly There was a Divine Constitution that Jesus Christ should be our Sponsor and standing in our room should satisfie for us that he should be an Head to Believers and his satisfaction should so far become theirs as to justifie them against the Law accordingly that satisfaction is truly imputed to them Some Persons have been pleased to speak of Imputed Righteousness as if it were a fancy a meer putative imaginary thing but we see here upon what grounds it stands the first Foundation of it is the Divine constitution made touching Christ the intermediate Foundation is this that Christ was our Sponfor and satisfied for us the immediate Foundation is this that Christ is a communicating Head to his believing Members and they as Members participate in his satisfaction these things are sufficient to make us conclude as Bishop Davenant doth

excesses of Nature and therefore things very congruous to seal up those super-natural Truths which are above our Reason Evangelical Mysteries are such as eye hath not seen nor ear heard neither have they entred into mans heart They are above the line of Reason and so very aptly ratified by those miraculous Works which are above the line of Nature We are in all Reason to conclude that God who acts above Nature is to be believed even when he speaks above Reason which being but a part of Nature may be as well exceeded by Mysteries as other parts of Nature are by Miracles But further his Miracles had a special aptitude in them to confirm the Gospel they were not destructive as the wonders in Egypt were nor meerly to raise an admiration as Simon Magus's were who would present himself flying in the air Spond Annal. 68. frame walking-statues and make bread out of stones that he might be esteemed a great one a kind of Deity among men No our Saviours Miracles were for the good of mankind he went up and down doing of good he healed the distempers of men and cast Devils out of their bodies And what works could be more admirably fitted to the Gospel which was ordained to heal inward distempers and cast Satan out of the Souls of men What can better accord together than healing Miracles and healing Doctrines It is very reasonable to believe that he who did such wonders on the bodies of men can do as much and more upon their souls He who cast Satan out of the outward man can eject him and all his furniture out of the inward Moreover it is to be observed that his Miracles were ordinarily wrought upon Faith Thus he said to the Centurion As thou hast believed so be it done to thee Matth. 8.13 Thus to the blind men According to your faith be it unto you Matth. 9.29 Thus to the Father of the possessed Child If thou canst believe all things are possible to him that believeth Mark 9.23 as if the Divine Power were made over to Faith We see here how our Saviour in doing his Miracles did put an honour upon Faith which is the Condition of the Gospel and withal what great reason we have to go to him for Spiritual Miracles who hath done so many Corporal The last instance of the Divine Power is in converting the world to Christianity in raising up a People to God out of the ruins of the Fall The Son of God did not come in the flesh meerly to do Miracles upon the bodies of Men No his greatest work is upon their souls Corporal Miracles were pledges of Spiritual Some of them as the inlightning of the blind and raising of the dead did as Estius observes type out the giving of the Vital Principles of Grace In Sent. lib. 2. fol. 337. to restore the faln faculties in men Some of them as Peters walking on the Waters by the helping-hand of Christ did shadow forth the giving of auxiliary Grace to Saints to keep them from sinking under Temptations As the external Miracles were wrought by the Power and Spirit of God so are the internal also When a blind mind is irradiated there is a word of Power such as at first commanded light out of darkness When a dead sinner is raised up to a Divine Life the Glory of God may be seen in it even as it was upon Lazarus's coming out of the Grave Now that we may see some Rays of this glorious Power several things are to be considered by us First of all let us look upon the state of the World as it was at our Saviours coming The world was made up of Jews and Gentiles both of them were not only tainted with Original sin but deeply corrupted with Actual out of both God would raise up a Church to himself to make the Power of his Grace known The Jews once Gods special People were now desperately degenerate blindness was upon them notwithstanding that Rabbinical learning was at the height in the Schools of Hillel and Shammai they interpreted the holy Scriptures as the Vail upon their hearts would let them in a very gross carnal manner as if they had lost all savour of things Divine and Spiritual Thus the establishing the mountain of the Lords house in the top of the mountains Isa 2.2 is with one of them the bringing of Tabor and Carmel and setting Jerusalem upon the top of them Buxt Syn. c. 10. The calling the sabbath a delight Isa 58.13 is to eat and drink and indulge their genius They made the Sacred Law whose primary aim was at the heart to bind only the outward Man According to their corrupt gloss there was no Murder but what purpled the hand with blood nor no Adultery but what was in the gross Act evil thoughts and purposes were not so much as peccadillo's neither did God take notice of them so as to punish for them A thought or purpose of sacriledg in Antiochus was nothing with Josephus regarding or seeing iniquity in the heart was nothing with David Kimchi as appears by his gloss upon the 66th Psalm Thus the Law was dispirited and strip't of its Divinity Religion went off from its Center the heart to paint and varnish over the outward Man Sin might reign and do what it would within so as it did not break out and profane the Life Having thus humbled the Law according to their own Model they stood upon their Terms with God they would establish their own Righteousness though it were a poor cadaverous thing without any Divine Life or Spirit in it yet they would prop it up and make it stand before God they were full of their own Righteousness and compleat in themselves they looked only for a Temporal Messiah one who by his outward greatness might subdue their Enemies and feast them in the holy Land A spiritual Saviour they expected not neither could it be thought according to their Principles what such an one should do for them As for his suffering or dying for them they jested at it as an horrible absurdity saying Tobias deliquit Weems of the Jew sigog plectitur their own Temporal death was expiation enough for all their sins Hence the sick man was to pray thus Buxt Syn. c. 35. Sit mors mea expiatio pro omnibus peccatis meis As for regenerating-Grace to be procured for them they dream't of no Regeneration but a ritual one The baptized Proselyte was accounted by them as recens natus one new-born The sick man having but his name changed was esteemed as nova creatura a new creature As for Eternal life they thought they could earn it by their own Works In none of these respects would the pride of their hearts suffer them to see any need of a Spiritual Saviour Further they advanced their Traditions above the written Word their Talmud is Lux illa magna that great light Isa 9.2 it is fundamentum legis the

there wanting in all our graces all are but in part not in their full measure but in their first lineaments Neither do they dwell alone but there is a sad inmate of corruption under the same Roof All these must pass sub veniâ under a pardon and under the Wings of Christ these are not able to cover their own blots and imperfections these therefore are not our Saviours or Redeemers these do not satisfie the Law these do not compensate for sin these do not come in the room of perfect obedience neither can the true God though one of infinite mercy accept them as such No nothing but Christ's Satisfaction can here be our righteousness Hence the Apostle having proved that all the world is guilty before God Rom. 3.19 Immediately after adds but now the righteousness of God is manifested v. 21. Where by the righteousness of God that of Christ must needs be meant for that and that only is proper and apposite to answer that charge of the Law which makes us guilty before God that was a Salvo to the honour of the Law that was a plenary compensation for the breaches of it that came in the room of perfect Obedience that therefore is the only thing which could answer that charge if we bring in Faith or any other Grace into this Orb we set them up as Christ's or Saviours and in effect we say that Christ died in vain As to the Gospel Faith answers to the terms of it here Christ's Satisfaction doth not supply the room It 's true he satisfied for us but he did not repent or believe for us for then he should have left nothing for us to do no not so much as to accept of that glorious Satisfaction made for us His Satisfaction was not to spare but by its superexcellent fulness to draw out our Faith to it self his atoning Blood was not to excuse but upon a view of his Wounds to provoke our repentant Tears he died not for our sins that we might live in them his pure Flesh was not crucified that our corrupt Flesh might be spared The Son of God came not down from Heaven to open a door to wickedness but to promote a design of Holiness it is therefore we who must though not without Grace repent and believe Faith must keep its Station or else Holiness which is the great Design of the Gospel must be over-turned Secondly The connexion between these two Righteousnesses is to be considered in this connexion lies the total sum of Justification Christ's Satisfaction answers to the Law Faith answers to the terms of the Gospel Believers who are righteous to both cannot but be in a very blessed condition nevertheless it is to be noted as Learned Mr. Baxter hath observed Faith is but a particular Righteousness a Righteousness secundum quid only as to the performance of the Evangelical condition but Christ's Satisfaction is an Universal Righteousness as to all other things save only that performance for the final neglect of which he never died Faith is a Righteousness as to the Evangelical condition yet it is but a Righteousness propter aliud a Righteousness subordinate and subservient to that great Righteousness of Christ's Satisfaction to make us capable to participate thereof In this connexion we have an heap of Mysteries set before us Justice is satisfied by a plenary compensation for sin Mercy is exalted in that we though Sinners are justified upon terms on our part as low as the Holy one could possibly condescend unto the great thing the Satisfaction which no Man no Angel could accomplish was from Jesus Christ who being God in the Flesh was able to perform it the comparatively little thing I mean Faith which our fallen Nature through Grace might arrive at was that which was required at our hands Satisfaction which we could not have in our selves we have in another even in Christ our Sponsor Faith which we have in our selves is that capacity whereby we are made meet to have that Satisfaction communicated to us the Satisfaction which I think is the Righteousness of God in Scripture mentioned is communicated to us yet as infinite Wisdom ordered it it is communicated to us in the lowest posture of the Creature I mean when we are by Self-emptying and Self-annihilating Faith yielding and resigning up our selves to the terms of the Gospel Faith which is subjectively ours is that capacity wherein we receive Christ's Satisfaction that Satisfaction in the Glory and Plenitude is only his yet as the Sun hangs down his Beams to the lower World it derives it self upon each Believer pro ratione membri I mention the Sun because the Prophet tells us That upon those that fear God's Name The Sun of Righteousness arises with Healing in his Wings a choice part of which Healing I take to be in the communication of his Satisfaction to us that only heals the deadly Wound of Guilt which is upon us In Christ's Righteousness there is a Merit to procure Faith in Faith there is a capacity to have that Righteousness made ours in that Righteousness there is that which covers the imperfections of Faith Thus there is an admirable connexion between these two Righteousnesses Further touching our Justification as to the terms of the Gospel we must first consider what that Faith by which we are justified is and then how we are justified by it First That Faith whereby we are justified is not Reason in its own Sphere conversing about God and his Goodness but it is totally supernatural supernatural in its Principle it is the Gift of God and as the second Aransican Councel tells us It is per inspirationem Spiritûs sancti Can. 6. Supernatural in its object it is fixed in a God in Covenant and in his Grace It hangs upon Christ and his Sweet-smelling Sacrifice It falls in with supernatural promises of Grace and Glory neither is this Faith a meer naked assent which may be in wicked Men nay and in Devils but it is that which receives Christ and feeds upon him eating his Flesh and drinking his Blood unto Life Eternal Vitam à Vitae Fonte haurimus in ipsum quasi totos nos immergimus saith Bishop Davenant We draw Life from the Fountain of Life and wholly drown our selves in him True Faith takes the Divine objects proposed not by piece-meal but in their entireness it is not meerly for God's Grace that Hony-comb of infinite sweetness but for his Holiness too that the Soul may be more and more transformed and assimilated to the Divine Image and likeness Faith very well knows That no Man who by his rebellions strikes at his Holiness can possibly lean on his Grace so to do is not to believe but to presume and trust in a lye Faith is for all Christ not only for a meriting and atoning Christ but for a teaching and ruling one it knows that Christ must not be mangled or torn in pieces the Merit must not be divided from