Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	soul_n	true_a	7,689	5	4.8842	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89351	Sion's prospect in it's first view. Presented in a summary of divine truths, consenting with the faith profess'd by the Church of England, confirmed from scripture and reason: illustrated by instance and allusion. Compos'd and publish'd to be an help for the prevention of apostacy, conviction of heresy, confutation of error, and establishing in the truth, by a minister of Christ, and son of the church, R.M. quondam è Coll ̊S.P.C.	Mossom, Robert, d. 1679.	1652 (1652)	Wing M2868; Thomason E800_1; ESTC R207347	108,410	128

though grace in the regenerate be powerful enough to d Gal. 5 16 24 suppress these inordinate motions yet that doth not excuse reasons being defective in its duty to prevent them They ought to be kept down by Reasons watchfulness and therefore cannot arise but in sins guilt What makes any act to be sin And whereas it may be pleaded that they are involuntary and so cannot be Sins we say How the motions of concupiscence are voluntary through the wils defect before they rise though not consented to when r●ised it is e 1 Iohn 3 4. repugnancy to Gods law which makes the sin and that though it be against the wil that these inordinate lustings should be fulfilled yet it is from the will that these lustings in their inordinacy are not prevented the will neglecting or failing in her primitive powerful command to keep under what is rebellious How concupiscence it self is voluntary Besides concupiscence is voluntary as flowing from Adams wilful disobedience For in mortality quod ex voluntario causatur pro voluntario reputatur what is caused by a voluntary act is reputed voluntary in the acting The motions of concupiscence prov'd to be sinful by an infallable argument drawn from the indifferent nature of the wills consent § 11. Further yet That those motions of concupisence are sins when fully consented to by the will doth infallibly prove them to be sinful before the will doth give yea though the will doth not give its full consent For the consent of the will is a thing indifferent in it self neither good nor evil but according to its object If any thing be good it is not the consent of the will that makes it evil and if any thing be evil it is not the consent of the will can make it good but according to the nature of the object such is the act of the will whether it be in good or whether it be in evil wherefore if the first motions of concupiscence were not sinful in themselves they could not be made sins by the consenting of the will But seeing by the confession of all parties they are sin when the will doth give its consent therefore they must be sinful before the consent of the will be given What the Specifical distinction of sin into spiritual and carnal is § 12. Whereas Sin in respect of the Subject is specifically distinguished into spiritual and carnal Sins the distinction is taken from the end a 2 Cor. 7.1 Spiritual Sins being perfected in spiritual delight as pride vain-glory and the like b Rom. 8.1 Gal. 5.19 but carnal Sins in carnal delight How all sin is carnal as gluttony luxury and the like True it is all sin is carnal as arising from the flesh as flesh in Scripture is taken for Original Sin in mans corrupt nature and how Spiritual and all sin is spiritual as affecting the Soul in the commission and defiling the spirit of man with guilt What the true difference betwixt both But when spiritual and carnal Sins are contradistinguished as several and specifical sorts of sin by Spiritual Sins are meant those which affect and defile the soul immediatly in the body by carnall sins are meant those which affect and defile the soul immediatly by the body § 13. Sin in respect of the object What the specifical distinction of sin into that against God against our neighbours and against our selves How all sin is against God How said to be against our neighbours and our selves is specifically distinguished into sins a 1 Sam. 2.25 Luke 15.28 18.2 Acts 24.16 Tit. 2.12 against God against our Neighbour and against our selves For though it is common to all sin that it is against God as being formally a violation b Rom. 4.13 1 John 3.4 Jam. 2.9 of his eternal law and so properly the offence of his sacred Majesty yet sin materially considered in respect of the injury and dammage which accompanies it it may be against mans self or his neighbour Indeed all sins as they are inordinate actions do imply an acting something to the breach of Order The three-fold order which God hath established amongst men And seeing God hath establish'd among men a threefold order there are three kinds of sin according to their three-fold inordinacy The three-fold Order is 1. That of the inferior faculties unto reason in mans naturall constitution 2. That of one man in a politicall constitution unto another 3. That of all men in a religious constitution unto God Now the inordinacy which makes a breach of any of these orders is a sin against God as the c Exod. 20.2 Jam. 2 13. supreme Law-giver but in comparing one with another that sin sin which immediatly breaks the order of Religion as Blasphemy Heresie Infidelity and the like is said The threefold inordinacy in breach of this order making three kinds of sin to be a sin against God Again that sin which immediatly breaks the order of policy as theft oppression murder and the like is said to be a sin against our neighbour Lastly that sin which immediatly breaks the order of Nature in man as drunkenness gluttony and the like is said to be a sin against our selves yea some sins there are at once against our selves and our neighbours as d 1 Cor. 6.18 fornication adultery c. and some against God our neighbours and our selves as the e Rom. 12.19 prosecuting unjust revenge the persecuting Gods Church c. What the distinction of sin into that of infirmity of ignorance and of malice From whence this distinction is taken What is the inordinacy of the sensitive appetite What the inordinacy of the understanding What the inodinacy of the will § 14. That sin in respect of the efficient is distinguish'd into sins of infirmity of ignorance and of malice is taken from the three principles of all actions and so consequently of all actuall sins in man the sensitive appetite understanding and will which as they are the principles of all actions in their natural Beings so are they the principles of all actuall sins in their preternatural inordinacies The inordinacie of the sensitive appetite is in being irregular and immoderate in its affections the inordinacy of the understanding is in not knowing what it ought or in not actually dictating what it habitually knows the inordinacy of the will is in subjecting it self to the sensitive appetite or in following the understanding in its erroneous dictates or in opposing it in its right judgement Now when the will becomes inordinate through the sudden a Gen. 9.21 2 Sam. 11.2 3 4. Matth. 26.70.72 74. surprize and eager importunity of the sensitive appetite When a sin of infirmity is the sin is the sin of infirmity again when the will becomes inordinate through the defect of b Gen. 19.33.35 Lev. 5.17 Lev. 4.2 Psal 19.12 judgement in the understanding

faculties of the Soul the Understanding Memory and Will which three faculties have but one soul and the soul is one and the same in all the three faculties or else in the frame and order of mans intellectual nature and operation for that in one and the same spiritual Being the understanding doth beget the Word of the minde the image of it self in which it knows and from both issues a Dilection in the Will whereby it loves which is some likeness though no perfect Image of the Trinity § 7. Wherefore when God saith What most properly meant by those words of God is the creation of man After our likeness a Gen. 2.26 Let us make man in our own image after our likeness those words After our likeness we understand aright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of exposition to those words In our Image and so they intimate unto us what this image is not of identity but of analogy not of essence but of quality that being b 2 Cor. 4.4 Col. 1.15 H b 1.3 John 14.9 1 Tim. 3.16 proper unto Christ this common unto c Job 1.6 Mat. 22.30 Angels and d Gen. 9.6 1. Cor. 11.7 Man Man then being made in Gods image and after his likeness doth denote a distance of diversity as well as declare a nearness of similitude Indeed Christ and Christ alone is the perfect and equal image of God being coessential and coeternal with the Father so that Gods image is in Christ as that of the King in his connatural Son by generation but in man as that of the King in his publick Coyne by impression § 8. It is an inseparable property of Mans soul in its analogical conformity to Gods nature The souls immortality not lost by the fall to be immortal which could not be lost by the fall for that in man degenerated by Sin as in man regenerated by Grace What the change in man by his fal the change is real but not essential it is in a Col. 3 10. Eph. 4 24. qualities but not in substance it is in the gifts and habits of the minde and thereby in the excellency not in the essence of the soul And as not in the souls essence so nor in its essential powers and properties man by his fall doth become indeed b Jer. 10.14 brutish but not a brute c Psa 49 12 20 Like the beasts in sensuality but not a beast in real truth Why the soul is immortal § 9. The soul then in all men continuing to be immaterial it must needs be immortal which otherwise could not be capable of an a 2 Cor. 5.1 Rom. 2 7. 1 Pet. 1.4 eternal reward in the godly or an b Mat. 25.4 Mark 9.43 44. eternal punishment in the wicked and needs must the soul be immortal which is spiritually begotten of c 1 Pet. 1.4 immortal seed and nourished by d John 6.51 incorruptible food which together with our whole Christian faith would become e 1 Cor. 15.13 14 vain yea perish in the souls mortality So that we cannot profess the Religion of Christ if we deny the immortality of the soul When the soul is created and infused into the body § 10. The soul is not a Rom. 9.11 pre-existent in its self before it is united unto the body by inspiration from God but as in the b Gen. 2.7 primitive being of the soul in Adam so in the successive beings of souls in all men The c Num. 16.22 Zech. 12.1 Col. 1.17 Job 5.17 soul is then infused by Creation and created by infusion when the body is prepared by a fit * Exod. 21.22 organization of the parts What its principal seat and how it informs the body made capable to receive it Whose Royal seat is in d Deu. 5.29 65. 30.14 Prov. 23.26 Heb. 8.10 the heart and by its analogically omnipresent power and infinite essence in its little world it actuates e 1 Cor. 12.14 c. the whole body and each member according to the several dispositions of the Organs And the soul thus inspired or infused it is not de Deo of God in his essence but f Rom. 11.36 a Deo from God in his power How the soul is the off-spring of God and so it is g Acts 17.28 Heb. 12.9 his off-spring by way of efficiency in a conformity of divine habits in its qualification not by an identity of divine substance in its Constitution § 11. In mans primitive integrity How possest of all vertues in its integrity Reason being subordinate unto God and the inferior faculties subordinate unto Reason Man was in a proportion possest of all vertues some in habit though not in act some both in act and in habit Those vertues which did imply an imperfection in mans estate were in him onely according to their habits and not their acts as mercy and repentance which implies misery and sin Those vertues which did imply nothing repugnant to mans created perfection were in him both according to their habits and their acts as Faith Hope and Charity Justice Temperance and Chastity and the like § 12. The souls of men not propagated Seeing the soul doth receive its being by a Eccles 12.7 Isa 57.16 1 Pet. 4.9 creation it cannot be extraduced propagated by generation as if the soul were from the soul as light is from light or the body from the body for then sure Adam would have said b Gen. 2 23. of Eve that she was spirit of his spirit as well as flesh of his flesh And why neither can that be by natural generation which is incorruptible in its nature yea simple and indivisible in its substance now such is the c Luke 23.46 H●b 12 9. soul of man § 13. Yea Especially proved from their immortality the soul being an immaterial and immortal substance subsisting in its self and so a Heb. 12.23 Rev. 6.10 having the operations of life without the body it cannot be by Generation but must have its being by Creation otherwise as it begins its being with the Body generated it should cease to be with the Body corrupted and thereby could not be immortal Wherefore to say the soul is propagated by carnal Generation were to deny its immortality and therewith overthow the Faith and destroy our Christianity What the immortality of humane nature § 14. Besides the immortality of the soul in its spiritual substance man in his primitive estate had an immortality of humane nature not whereby he had no power to dye and from whence but whereby he had a power not to dye from his Original righteousness he had a power not to sin and from thence did flow that his primitive immortality in a power not to dye and how lost a Gen. 1.17 Rom 6.23 death being a punishment and so a consequent of sin §

fetching down fire with a word both may be done by nature but not in that order and manner which is properly the miraculous operation of a divine power These several kinds of miraculous effects are one greater then another the first greater then the second and the second greater then the third all according to the several degrees they exceed the strength of Nature in her most powerful operations God's special Providence over Angels and men § 17. Besides that general Providence of God common to all the creatures there is his especial Providence over Angels and men correspondent to their so excellent condition How over Angels as being endued with understanding and will God's special Providence over the Angels in his a Psal 103.19 Heb. 1.6 subjecting them to his government b Psal 104 4. Heb. 1.14 appointing them their ministrations and c Psal 91.11 Mat. 6 10. ordering them in their services according to his will How ever men His especial Providence over men appears in his d Job 10 8. Psal 139.13 14 15. forming them in the womb and giving them birth in his e Job 7.1 14.5 numbring their daies and appointing their deaths in f Prov. 16.1 ordering their thoughts g Prov. 16 1. ruling their tongues and h Jer. 10.23 directing their paths God's peculiar Providence over the Church of his Elect. § 18. Besides this special Providence of God over Angels and men in general there is a peculiar Providence of God over the Church of his Elect in particula The dispensation whereof is committed of the Father unto a Psal 2.6 Isa 9 6 7. 1 Cor. 15.24 25 Christ the b Isa 9.6 Prince of Peace The dispensation hereof committed to Christ and how perform'd and c Psal 24.10 King of Glory and this as he is the d Ephes 1.20 21 22. Col. 1.18 Head of the Church which is his body the members of which body he governs by his Spirit e Ezek 36 27. putting his Law into their hearts and f Phil 2.13 working in them both to will and to do still leading them with his Counsels till he receives them unto glory § 19. God's Providence particularly applyed The Providence of God whether a Psal 113.5 6 generally extended or especially b Psal 139 16. eminent or c 2 Chro. 16 9. Psal 34.16 peculiarly gracious it is d Job 39.1 c. Psa 113 7 8 9. Psa 146.7 8 9. Mat. 6.26 28. particuliarly applyed Though generally extended to all creatures yet particularly applyed to every creature Every e Mat. 10.30 head and how yea every hair of the head f Mat. 10.29 every sparrow yea every feather of the sparrow every g Psal 147 8. pile of grass or h Mat. 6.30 bit of straw doth declare not onely the immediate presence but also the Almighty Providence of God and not onely in a general notion but even in a particular relation of providencial notice and regard § 20. This aptly illustrated God doth not do with the world as the workman with a watch when by the divine art of his al-powerful hand he hath finished each wheel and fitted each part then to wind it up by a law of nature and set it by him to observe how the time spends how the ages pass no but rather God doth with the world as David with his harp when artificially made and accurately strung he tunes the creatures as so many strings unto an uni-sone consent of divine harmony by an obediential power unto his holy will and then by his hand of Providence he strikes each string in its due place whereby it hath a particular note in the a Psal 103.22 Psal 148. universal melody of the World's Hallelujah § 21. Why God's Providence doth not admit Annihilation of the creatures Such is the Providence of God in his Government of the world and for the preservation of his creatures that there is no annihilation of them either by course of nature or miraculous power not by course of nature for in all the vicissitudes of generation and corruption the first matter as the subject of both remains incorruptible and not by miraculous power for the end of miracle as an act of divine power is to manifest the divine goodness and miraculously to annihilate is not correspodent to this end of Miracles which is attain'd by preserving rather then by annihilating CHAP. IX Concerning the Angels Elect and Apostate What the nature of the Angels is § 1. THE Angels in a Dan. 7.10 Heb. 12.22 number innumerable were created in b Job 38 7. chief excellency over all the creatures being c Heb. 1 7 14 Luke 20.36 spiritual and d Heb. 1 7 14 Luke 20.36 immortal substances beautified with a more e 2 Sam. 14 20. 2 Cor. 2.11 Ephes 6.10 excellent knowledg f Job 38.7 John 8.44 uprightness g Isa 6.2 Ezek. 1 7. Rev. 14 6. agility and h 2 Pet. 2.11 Mat. 12. ●0 strength How and when created § 2. Created they were all together and at once a Mat. 22.29.30 propagation being inconsistent with the Angelical Nature and proper onely to corporeal substances made the b Psal 103 21. Host of the invisible Heavens as the c Jer 33.22 Stars are the host of the visible and so a d Gen. 1.1 2.1 part of the Haxameron six daies creation Indeed the Angels being a part of the Universe were certainly created with the whole Universe of which they are part the whole consisting of creatures spiritual and corporeal Why and how immortal § 3. The Angels are therefore immortal because immaterial immortal intrinsecally in the constitution of their natures not extrinsecally in relation to Gods power which as it did produce them out of nothing by creation so can it reduce them into nothing by annihilation It is Gods property alone to be a Mal. 3 6. Jam. 1.17 absolutely unchangeable in himself and in relation to all outward Agents The trial of Angels § 4. For the Government of the Angels by his Providence God imprinted in them a a John 8.44 knowledg of his Truth at their creation and enacted them a Law for their trial to which law having annexed a promise of free reward upon obedience and a threatning of due punishment upon transgression The obedience and confirmation of the good Angels some of the Angels being firm in their obedience commanded became partakers of the reward promised being b 1 Tim. 5.21 Luke 9 26. confirm'd in grace c Eph. 1.10 22. Col. 2.15 20. through Christ and established in d Mat. 18.10 22.30 2 Cor. 11.14 glory with God according to their e Ephes 1.21 3.10 Col. 1.16 1 Thes 4.16 several offices and degrees enjoying his presence and doing him f Plas 103.20 Isa 6.3 Luke