Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	adam_n	life_n	spirit_n	3,898	5	5.5912	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20769	Certaine treatises of the late reverend and learned divine, Mr Iohn Downe, rector of the church of Instow in Devonshire, Bachelour of Divinity, and sometimes fellow of Emanuell Colledge in Cambridge. Published at the instance of his friends; Selections	Downe, John, 1570?-1631.; Hakewill, George, 1578-1649.	1633 (1633)	STC 7152; ESTC S122294	394,392	677

answerable vnto the soule is Christ the Mediator who therefore in six hundred places of Scripture is said to be our life And himselfe saith of himselfe I am the resurrection and the life and againe I am the way the truth and the life Secondly as the Soule so hath Christ also life in himselfe As the Father saith he hath life in himselfe so hath he giuen vnto the Sonne also to haue life in himselfe and S. Paul saith that the Spirit of life is in the Sonne And S. Iohn This life is in his Sonne And againe This life was in him and the life was the light of men Thirdly as the soule hath not only life in it but also a quickning power so hath Christ also So S. Iohn As the Father so the Sonne quickneth whomsoeuer he will And S. Paul The first Adam was made a living soule and the second Adam was made a quickning spirit Fourthly as the soule vntill it be personally vnited quickneth not so neither doth Christ vntill he be mystically vnited Of this Vnion I cannot now speake I shall hereafter when I come to those words That they may be one as we are one I in them and thou in me In the meane season thus S. Paul I liue yet not I but Christ liueth in me that is I liue by Christ vnited vnto me And S. Iohn He that hath the Son that is he that is vnited vnto him hath life but he that hath not the Sonne that is is not vnited vnto him hath not life Fiftly as the Vnion of soule and body makes and constitutes Man so vpon our Vnion with Christ are we made new men Christian men spirituall men yea as is aboue proued very Christ. So speaketh S. Paul in the place alleadged and elsewhere yee are of God in Christ Iesus that is by being in Christ yee haue receiued of God a new essence or being Sixtly as from the naturall being of man comes naturall life so from the spirituall issues spirituall life Because I liue saith our Saviour yee to wit who receiue of my spirit and so are spirituall men yee I say shall liue Seventhly and lastly as from humane life proceed humane operations so from the spirituall proceed spirituall actions This hath beene already shewed wherevnto I now only adde that of S. Paul If Christ be in you the body indeed is dead vnto sinne but the spirit is life vnto righteousnesse And thus you see how and after what manner spirituall life is conveyed vnto vs from Christ. It is further added that this life is not only from Christ but that he is the donour and giuer thereof It is from him but by way of gift For so it is said that he may gi●e So also elsewhere The bread of God is he which commeth downe from heauen and giueth life vnto the world And S. Paul the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. Wherevpon S. Peter calleth it the grace of life And the scripture every where imputeth the whole worke of our salvation from the beginning vnto the end thereof vnto meere grace Now as he saith Gratia non est gratia nisisit omnimodo gratuita grace is not grace vnlesse it be every way of free gift And certainly if it be not of free gift it is of merit and due preparation in our selues But I beseech you what merit what preparation of himselfe was there in Adam vnto life while as yet he lay like a dead lump of clay before his maker What in Lazarus when he had beene quatriduanus foure dayes in the graue and began to putrifie and corrupt Surely none at all No more can there be in vs who before we receiue this life are vtterly dead in trespasses and sins If the creature disposed not himselfe vnto his creation nor man vnto his generation nor the science vnto its incition how can we prepare our selues either to our renovation or regeneration or ingrafting into the mysticall body of Christ In a word can sinne be a disposition or preparation vnto Grace I trow no. Yet whatsoeuer we doe before we are new creatures and liue the spirituall life is at the best but splendidum peccatum a gay and glittering sinne For the agent is altogether sinfull and carnall and whatsoeuer is of flesh is flesh Doe we gather grapes of thornes or figgs of thistles or good fruite of an evill tree No verily For such as the tree is such fruit it yeeldeth Good it cannot yeeld till it be made good Made good we are not till wee beleeue Till we beleeue therefore can wee doe no good If so then what is not of Faith is sinne and pleaseth not God And what pleaseth not him cannot dispose vnto grace Being then without merit and disposition vnto grace it must needs follow that as spirituall life is by Vnion so it is also by way of gift from Christ. The vse of all may be first to teach vs that all they who are not vnto Christ mystically vnited are spiritually dead and what actions soeuer proceed from them notwithstanding all the specious and goodly shew they make are not living actions For being not acted by the spirit of Christ they are not like vnto bodies animated by a humane soule but vnto such dead bodies rather as are raised vp by magicians and are stirred and moved only by the spirit of Satan These may seeme to liue but indeed liue not And if spirituall life bee the only blessed life then must these needs bee in a most ruefull and miserable case Secondly it teacheth vs that if we desire to liue this wee must indeavour by all meanes to be vnited vnto Christ. He is come vnto vs that we might haue life yea and that we might haue it in abundance If we come not to him it is our fault if we liue not And iust cause shall we giue him to complaine of vs as he did of the Iewes yee will not come to me that yee might haue life Our comming is by Faith By it Christ dwelleth in our harts and by it is the iust man said to liue This purgeth and purifieth our soules and produceth in vs the works of charity which are the right operations of Spirituall life Thirdly seeing we liue by Christ it is reason we should also liue vnto him For as S. Augustin saith every thing should liue to that by which it liueth as the body because it liveth by the Soule ought to liue vnto the Soule Hence therefore is it that S. Paul would haue all that are dead vnto sinne to reckon themselues aliue but aliue vnto God through Iesus Christ our Lord. Hence also he affirmeth that none of vs liveth to himselfe but that we liue vnto the Lord and that himselfe through the law is dead to the law that he might liue vnto God But most

there vndoubtedly is spirituall life If it be in semblance only and shew yet are wee still to iudge the best For as in matters of Faith we are to thinke and speak according to Scripture which only is infallible so in things concerning charity wee are to thinke and speake according to probabilitie Which howsoeuer it may deceaue yet is it not through any fault or with danger of him who thinkes better of another then he deserueth but only of the hypocrite who is farre other then hee seemed to be But as touching our selues because we are privie to the truth and sincerity of our owne hearts we may certainely conclude of our selues that we are spiritually aliue that by the certainty of Faith For all conclusions are of Faith which are deduced though but from one proposition contained in Scripture if the other be any way known to be true He that operateth spirituall actions is spiritually aliue is a proposition verified by Scripture But I operate spirituall actions is a proposition not contained in Scripture but testified to me by my conscience Ergo I am spiritually aliue is the conclusion issuing from both and of Faith because of the Major grounded on Scripture Secondly it sheweth how impotent and incongruous the speech of those is who pretending to liue this spirituall life yet when they taxed of their infirmities as suppose too much distemper in passion or impatience in wrongs or the like presently cry out they can doe no otherwise and who can endure it But stay my brother if thou be spirituall thou art not vnfurnisht of ability What if I should say of a kinde of Omnipotencie For so the Apostle through Iesus Christ strengthning me I am able to doe all things Why then saiest thou I cannot To bee without spirituall power is to be without spirituall life and they only can doe nothing who are out of Christ. If therefore thou liue say no more I cannot Nolle in causa est non posse praetenditur thou pretendest inability but the cause is thou wilt not There is a sparke within thee doe but quicken that vp and vse thy best endeavour and through Christ strengthning thee thou shalt bee able to master any infirmitie Thirdly and lastly seeing the spirituall life is the only happy and truely comfortable life why study we not aboue all things to liue this life With out it to win the whole world and to enioy all the pleasures thereof will proue but poore gaine For what is it to the losse of the soule which vnlesse it liue spiritually must needs die eternally And when this life is obtained striue we by all meanes to keepe and preserue it Much power and glory must Christ haue before he can giue it and shall we hauing by gift receaued it bee carelesse and negligent to retaine and hold it Skinne for skinne said he who knew it well and all that a man hath will hee giue for his life If for his naturall life how much more pretious should his spirituall life be vnto him This rather then they would loose the holy Martyrs of God were content to part both with life and liuehood Let the same preparation of mind be in vs for it is the very life of our life And thus much of the first point Quid what the gift is It is Life The second is Vnde whence it is It is from the sonne and that by way of gift For so saith my Text that hee may giue First therefore it is from the Sonne Which yet must not be vnderstood exclusiuely as if it were not from the Father and the holy Ghost also For the holy blessed Trinitie is the author of all life both naturall and spirituall This appeareth plainely For to giue life is an extrinsecall action and according to the old rule actiones ad extra sunt indivisae such actions as stay not within but issue forth from the Deity are common to all three persons Hence touching Naturall life it is said In him that is in God we liue and moue and haue our being And you know who it was that first breathed the breath of life into Adam even the wholy trinity who had said Come let vs make man And concerning spirituall life hence is it that it is called Vita Dei the life of God and that Moses saith of Israell Ipse est vita tua He to wit God is thy life Howbeit wee are further to know that although God be the fountaine of all good yet is he to vs in regard of spirituall grace vntill we be in Christ but fons obsignatus a fountaine sealed vp In Christ hee is a fountaine opened not otherwise For he passeth no grace but by a mediator Him therefore hath he made the Principle of all good and to this end hath hee filled him with the fulnesse of grace that of his fulnesse wee might all receiue even grace for grace And in this sense is it that wee say Spirituall life is from him Whence also it is called the life of Christ Christ himselfe is called the Lord giver of life yea and said to be our very life But how this life is derived from him vnto vs let vs enquire a little farther And because out of naturall Philosophy we haue hitherto proportioned the spirituall life for the substance thereof with the Naturall giue me leaue a little to reflect againe vpon the same Science to proportion out the manner of conveying it also First therefore vnto life a Soule is necessary for without it nothing can liue Secondly it is as necessary that the Soule haue life in it selfe or else how can it giue life for nothing giueth that which it selfe hath not Thirdly the Soule must not only haue life in it but also a power to quicken and make aliue For as Aristotle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule is the cause and principle of life to the liuing body Fourthly notwithstanding this life and quickning power of the Soule it is necessary for the conveyance of life vnto the body that it be first infused and hypostatically vnited therevnto For before God breathed the Soule into Adam his body though otherwise organized and formed lay but as a dead lumpe breathlesse and lifelesse But no sooner was the soule powred into him but forthwith he began to liue the life of a man For fiftly vpon the vnion of soule and body riseth the constitution and being of man For neither is the soule nor the body severally and asunder called Man but the whole ioyntly composed together vpon which constitution and being of Man resulteth in the sixt place the naturall life of man and continually remaineth vntill the dissolution betwixt Soule and Body And lastly vpon this naturall life proceede ' those humane and connaturall operations of which aboue Now let vs as briefly apply all this vnto our present purpose First that which in the conveyance of this spirituall life is

Reading gathered by the Author since the Preaching of this Sermon Babington on the second petition TWo extremities there are which of all Gods chosen are to be eschewed the one is an estimation of Reading so great as that being had wee feele no want neither thinke it a want never or seldome to haue any Preaching The other is so farre to extoll Preaching as that wee vtterly contemne Reading yea exclude it from all power in the blessing of God to worke faith in vs or any The meane betwixt both which is a right and true conceit both of Reading and Preaching Know we therefore that in the word they are both commended yea commanded and ordained of the Lord as meanes to erect this kingdome of his in our hearts for which wee pray and of which we now speake And first for reading to name but a few places of a number marke what the Lord saith in his law laid downe for all his people Deut. 31.9 Act. 13.15 Luc. 4.16 Ier. 36.6 See and marke both the warrant of Reading and a profit hoped for by it of the godly So farre were they ever from either contemning this meanes or from denying it power in Gods blessing to worke Faith and repentance in the hearers Also a little after Let no Harding therefore in the name of all blasphemous Papists call reading of the Scripture to the people in the Church a spirituall dumbenesse and a thing vnprofitable but let vs euer with the chosen of the Lord receiue the good of it and blesse God for our liberty Dr Davenant B. of Sarum vpon the Epist. to the Coll●ssians pag. 522. They erre who deny that the reading of the Scriptures doth not availe to the edifying of Christian people in Faith and Charity vnlesse at the same time there bee ioyned therewith an enarration or explication of them by a Preacher God forbid that we should extenuate the vtility or necessity of preaching yet wee affirme with the Psalmist touching the word of God studiously and devoutly read that the law of God is immaculate converting soules the testimony of the Lord is faithfull giuing wisdome to the simple Psal. 19.7 Dr Fulke against Heskins Pag. 6. The force of Christs word is as great by his spirit in the Scriptures which this dogge calleth the dead letters as it was in the voice when it was vttered Pag. 25. This to wit that the people must be taught and learne hard cases of the Priests shall be granted to the vttermost so that you will allow the people to Learne such things as are easie not only of the Priests but also of their owne reading studie and conference with them that are no Priests Dr Googe in his whole armour of God Pag. 217. Quest. Whether is the word preached only or the word read also a meanes of working Faith Ans. It may not be denyed but the holy Scriptures themselues and good commentaries on them and printed Sermons or other bookes laying forth the true doctrine of the Scripture being read and vnderstood may by the blessing of God worke faith But the speciall ordinary meanes and most powerfull vsuall meanes is the word Preached This is it which the Scripture layeth downe Rom. 10.14 1. Cor. 1.21 Mayer on Iames cap. 1. v. 18. Pag. 183. Quest. But is it necessarie that the word should bee Preached to the engendring of faith in vs or will it not suffice to read it Ans. It is not to be doubted but a man may be converted by the word read For Luther by reading was turned from Popery and Iohn Huske by reading of Wickliffes bookes And in the margent he noteth that Saint Augustine saith he was converted by reading Confes. lib. 8. cap. 12. whatsoeuer is set forth in Preaching the same is read also and the reading of the word in a large sence as Preaching is put for publishing Gods will to the hearer is said to be Preaching Act. 15.21 and such as read are pronounced blessed Rev. 1.3 yet notwithstanding when the word is preached as preaching in a more strict sence signifieth expounding teaching and exhorting out of the word of God it is more effectuall Wheatly in his new birth Pag. 17. There may be a question made whether the word of God read only may become effectuall to regenerate or whether it must want this efficacy vnlesse it be Preached as well as Read To which question mee thinkes that this should be a true answer that the instrumentall power of regenerating cannot bee denied to the Scriptures barely read though Preaching be not ioyned withall For why seeing the doctrine of the Gospell is called the ministration of the spirit and it is the doctrine of the Gospell when it is offered to the vnderstanding by bare reading therefore it must follow that in such case also it may become the power of God vnto salvation and the instrument of the spirit vnto regeneration The same precepts promises and threats are by reading delivered to the mind of the man that readeth or heareth the word read And why then should wee thinke that the Holy Ghost either cannot or will not worke together with them Yea doubtlesse hee can doe it when he will and will doe it then whensoeuer he doth not as oftentimes he doth not afford to men a possibility of enioying any other helpe then reading Vnlesse the not being preached could make the word not to be the law of God I see no reason that it should be thought vnable to convert soules without being preached And a little after It will not at all follow that because the word read is able to beget Faith either the Ministers may content themselues vsually to read it without preaching or the people vsually content themselues to heare it so and not be carefull to seeke for the preaching of it Amies in his Medulla Theologiae lib. 2. cap. 8. Numb 5. Hearing therefore in this place is any Perception whatsoeuer or comprehension of the words of God whether they be communicated by Preaching or reading or by any other meanes Numb 6. This word therefore of Hearing is not so narrowly and strictly to be vnderstood that either principally or necessarily it should alwaies include the outward sence of hearing but that it should denote any perception of the will of God Tilenus in his defence of the Perfection of Scripture Pag. 5. Let vs see this enthymeme or imperfect argument of Pyrrhonian Logicke The Apostles first taught by liuely voice Ergo they pretended not to teach by their writings which succeeded their preaching The consequence is as good as who should say one eateth first for to nourish himselfe therefore drinke serueth nothing to nourishmēt A non distributo ad distributum c. And a little after Wee know that to preach and to write are things very accordant and which are comprehended in one and the same commandement giuen to the Apostles teach all nations which yet to this day they teach by their writings He which commanded them the

expresly thus saith he we iudge that if one died for all thē were all dead that he died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe You will say how are we to liue vnto Christ I answere as the body liueth vnto the Soule The Body liueth vnto the Soule when it is serviceable and obedient therevnto especially when it followeth not the sway of inordinate passion but the direction of right reason In like manner we liue vnto Christ when we serue and obey him not living after the flesh but after the spirit For not they that walke after the flesh are in Christ but they only who are lead by the spirit of Christ. S. Peter expresseth it by liuing not to the lusts of men but to the will of God And by and by setteth down the Iusts of men to be the will of the Gentiles namely lasciviousnesse lusts excesse of wine revellings banquetings abominable idolatries and the like Vnto all which he opposeth liuing according to God in the spirit Fourthly and lastly hence we may learne humility to ascribe nothing to our owne selues For what are wee in nature but stinking carkasses If we liue it is by the meere grace of Christ. Come vnto him of our selues to be quickned by him we could not It was his Father that drew vs vnto him Not vnto vs therefore not vnto vs but vnto the Father through Iesus Christ bee ascribed the whole praise and glory thereof for evermore And thus much of the second point Vnde whence this life is The third point is Quibus vpon whom it is conferred and bestowed Vpon those saith my Text and all those whom his Father hath giuen him Who are they For of them Christ very often speaketh All saith he that my father giueth me shall come vnto me And againe This is the Fathers will which hath sent me that of all which hee hath giuen me I should loose nothing And yet againe My Father which gaue them me is greater then all And so also sundry times in the sequele of this present Chapter For clearer vnderstanding hereof therefore we are to knowe that there is a double donation by which men are said to be giuen vnto Christ the one Common the other Singular The Common is that whereby the Father hauing given vnto the Sonne all power both in heauen and earth deliuereth all things also into his hand giuing as it were liverie and seizing of them that from thenceforth hee may dispose of them at his pleasure And thus all men whatsoeuer both elect and reprobate are giuen vnto him But this is not here meant as by and by shall appeare Another donation therefore there is more speciall and singular whereby the Father deliuereth vnto the Sonne some of the creatures as vnto a head to be his members or to persist in our present similitude giueth them as a body to the soule to be acted and quickned by him that is to be ruled and ordered not only by the Scepter of his Power but of his Grace and sanctifying Spirit Now who are these Surely not all flesh for all are not vnited to him and so liue not by him Who then They that are elected and chosen vnto life of whom it is said Multi vocati pauci verò electi many are called but few are chosen And that these are here meant plainely appeareth by and by where he saith I haue manifested thy name vnto the men which thou gauest me out of the world that is not to all but some only selected and culled from the rest And againe Thine they were and thou gauest them mee How thine By free election and now mine by speciall donation And yet againe I pray not for the world but for them that thou hast giuen me for they are thine Where you see the world distinguished from them that are given him and excluded from being the Fathers together with them Whence it followeth necessarily that the donation here meant is not of all but those only who in speciall sort are the Fathers namely his chosen and peculiar ones For the better vnderstanding hereof and that you may knowe how and in what order the Father is pleased to proceed in this gracious worke thus I take it you are to conceaue thereof First the Father seeing all mankind by the fall of Adam to bee corrupted and in the state of damnation out of his meere mercy and loue decreed not to loose the whole race of man but to renew and repaire againe his image in some of them to the praise of the glory of his grace prouided yet alwaies that his iustice for sinne be fully satisfied Secondly for the satisfaction of his iustice he further decreed to send his sonne into the world that taking our nature vpon him he might therein suffer whatsoeuer was due to sinne and so mediate a peace betweene God and vs. Then thirdly out of the corrupt Masse of mankinde he selecteth and chuseth some particulars even such as he pleaseth with a purpose infallibly to bring them to everlasting life And in regard of this act it is that our Saviour saith tui erant they were from al eternity thine and againe tui sunt by the constant continuation of the same purpose they are still thine In the fourth place those that are thus elected the Father giueth vnto the Sonne to accomplish his purpose vpon them and by vertue of the power and life giuen him to quicken them vnto eternall life Being thus giuen wee are now Christs Wherevpon also the Church is bold and saith My welbeloued is mine and I am his and S. Paul directly affirmeth that we are Christs And being Christs fiftly lastly he actually enliues quickens them raising them vp from the death of sinne and convaying into them the spirit of life in such sort as wee haue formerly declared But doth Christ bestow life vpon all them that are so given him yea verily my text expressely affirmeth it that he should giue eternall life to as many as thou hast giuen him This was the very end wherefore the Father gaue them to him And shall we thinke that the Father tooke not order sufficient for the attaining of his end God forbid For because he would not faile of his end therefore did he giue so great power vnto his Sonne Such power that nothing except he would could plucke them out of his hands and so much life that if hee would hee might giue it in abundance Shall we say that the Sonne though he hath power yet wants will Farre be such blasphemy from vs. For he testifieth of himselfe that hee came downe from heauen with this resolution not to doe his owne will but the will of him that sent him and now that he is come that he seeketh not his owne will but the will of the Father