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
A90893	Christ and Moses excellency, or Sion and Sinai's glory. Being a triplex treatise, distinguishing and explaining the two covenants or the gospel and law: and directing to the right understanding applying, and finding of the informing and assuring promises, that belong to both Covenants. By Vavasor Povvell, preacher of the Gospel in Wales.	Powell, Vavasor, 1617-1670.	1650 (1650)	Wing P3080; Thomason E1259_1; ESTC R208890	156,531	581

Covenant made with him they say we are predestinated and ordained to (m) Act. 13.39 2 Thes 2.13 beleeve and to (n) Eph. 2.10 Rom. 8.29 doe good works and not for beleeving and doing good workes Q If God covenanted with Christ to give salvation to some and not to all did he not then leave the rest in a state of impossibility to be saved and in a state of certainty to be damned A. I. God is not accountable to man for his actions and this is sufficient that the will of God is the (o) Rom. 9.15 18.22 supream reason of all his actions and it should satisfie us that God doth what he will and wills himselfe and his owne glory chiefly so that if mans misery tends to Gods glory it is mans duty to be silent and subject thereunto 2. Though God by this Covenant doth entaile and assure salvation upon and unto the seed of Christ yet it doth not necessarily follow that the rest are left unavoidably in a state of damnation It is true that Gods preordination presignation and promise before time declared Gods speciall favour to such as he chose and his preterition and passing by the rest shewed a lesse regard of them and dis-ingagement of God to them Obj. But the absolute electing of some doth argue the absolute reprobating of others A. God in the act of election In no moment of nature did the purpose of condemnation goe before the foresight of sin saith Dr. Twisse in the act of preterition looked upon men as fallen and not as innocent and unfallen and thereby his grace doth more eminently appear in the one and his justice is more apparently justifiable as toward men in the other Obj. But is not election the cause of salvation and reprobation the cause of damnation A. Election and Reprobation are not in any sense the causes of salvation and damnation but Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation Election and reprobation they are but precedent and precurrent acts or decrees and the causes of salvation and Damnation they come in between the decrees and the execution thereof Obj. But the Decree of reprobation puts a necessity upon men to sinne for if God hath decreed the punishment he hath decreed the cause also A. The decree puts no more necessity upon men to sinne then the secret intent and purpose of a King to put his just Law in execution makes a malefactor guilty and to suffer according to that law further who dares reply against God if he would have it so Ro. 9.20 Obj. But if a King makes a law so strict that his Subjects cannot keepe it and then punishes his Subjects for breaking it is not that King more guilty then his Subject A. But the case is not so for God when he gave the Law at first to man viz Adam he did not give him such a Law that he could not keep Q. How doth it appeare that Adam could have observed and kept that Law which God gave him in his innocent state A. I. Because the Scripture testifies of him that he was made (a) Ecl. 7.29 upright and in (b) Gen. 5 1 Gods owne likenesse viz. in knowledge holinesse and power and therefore sure he was fit and able to keep it 2. The commandement that God gave Adam to obey it was no hard commandement to be observed by such a spirituall man Ob. But Adam was no other then a meer earthly and naturall man 1 Cor. 15.47 for had he been spirituall he could not have fallen from that state A. It is true that Adams body was of the earth yet Adams soule was immediately from heaven and therefore spirituall And why might not Adam though spirituall as well as the Angels seeing they were alike without promise of upholding them and no union of spirit between them and God or Christ and but mutually good fall from that state Q. What death did Adams transgression and disobedience deserve and bring upon himselfe and his posterity A. All that the Scripture cals (a) Ro. 5.14 1 Cor. 15.21 death which is either naturall (b) Lu. 1.79 spirituall or (c) Rom. 5.2 Eph. 2.1 Iam. 1.15 Ro. 5.15.18 eternall Q. How doth it appeare that Adams sin brought eternall death A. 1. From the words of the Apostle Rom. 5.16.18 Judgement was by one to condemnation and judgement came upon all men to condemnation Now condemnation must bee understood here as in other places of Scripture for (d) Ioh. 5.24 Rom. 8.1 eternall condemnation also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in those (e) Ro. 5.16.18 two texts is alwayes in Scripture for eternall condemnation and differs from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement lastly here is judgement and condemnation together which imports both a temporall and eternall judgement 2. That condemnation which is put in opposition to eternall life must needs be eternall condemnation but this condemnation is such Rom. 5.21 Rom. 5.21 for the Apostle saith That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life 3. It must be eternall death else how and when came mankinde to be guilty of eternall death do the weake and wicked posterity of Adam by sinning now when by reason of their corrupt natures they hardly can doe otherwise deserve and come under eternall death and should Adams sinne which was against knowledge and a cleare Law have no other punishment but a naturall and temporall death Further how can death viz. eternall death Rom. 6.23 be the wages of one sinne and not of another Rom. 6.23 Ob. If Adam had not sinned hee was to enjoy but outward and temporall mercies therefore having sinned his sin could bring him under no other but temporall and outward judgements A. Adam being the (f) Lu 3.38 Son of God and after his owne likenesse doubtlesse did enjoy and was to enjoy had he not sinned the savour and love of God and communion with him which were more then meere temporall and outward mercies On the contrary the losse of these which are (g) Eph. 5.6 Mat. 25.41 two of the greatest and soarest judgements that the damned suffer for ever must needs be more then temporall and outward judgements Q Did Adam by his sinne and disobedience breake the Covenant that was made with Christ before A. No for that Covenant was not given unto Adam before his fall therefore he could not breake that which was not given him to observe Q. Was that Covenant which was made with Jesus Christ before time afterwards made with men A. Yes see Esa 55.3 Jer. 31.31 and 33.20 Eze. 16.8 20.37 Heb. 8.10 Q. Who made that Covenant with men A. God the (h) Hos 2.18 Father (i) Eze. 16.8 Jesus Christ and the (k) Heb. 10.15 16. Spirit Q. When and with whom was that Covenant before made with

144. Tendered to all 159. All receive it not Ibid. The Gospel very strictly requires duties 167. And how 168 169 170. Threatnings under the Gospel 171. Gives no liberty to sin 176. The Priviledges of the Gospel above the Law 245 246. The Gospel to be preacht before the Law and how it appeares 246 247. Objections to the contrary answered from 248 to 254. Grace God gives it and acts it 60. True Grace abides for ever 76. God gives it as he pleaseth 166. H HEathens inexcuseable by the light of nature 165. I IEwes Gods People 41. In what sense called holy 42. Considered in the Covenant under a double notion 80. How said to be cast out of Covenant 81. Their eyes were blinded 104. They finned ignorantly many knowingly some 105 106. K KNowledge legall Knowledge not enough to save men 219. L LAw The Law delivered to Moses was a Covenant of works p. 2. And part of the Covenant of grace 50. The difference between the Law and Gospel 168. c. The word Law in what sence taken 182 183. Three Lawes given to men 184. The natural Law wherein it consisted ibid. The Law written in Adams heart how it appeares 185. Lawes given to many before Moses ibid. Called possitive Lawes 186. Adam had the substance of the ten Commandements ibid. Why God gave a Law ib. The parts of the Law ib. Why the Morall Law was given 187 188. The Law discovers sin 189. But not all ibid. How that appeares ibid. The Law agravates sin 190. Restrains sin ib. 191. Is a Schoole master 191. In giving instruction 192. And correction 193. How the Law corrects ib. To whom t is a Schoole-master 194. It concernes Gentiles as well as Jewes 195 196. It keeps men under and shuts up men in sin 196 197. The Law advances Christ 198. And how 199. Is a standing Covenant and Testament to the worlds end ibid. Law what manner of Covenant 200. And the various opinions of men concerning it 200 201. The Law considered two wayes 202. The Law to some a pure Covenant of works ibid. Is not against the Promises 204. The Law a Covenant of workes 205. And how from 206. to 211. The Law where and in what sence called a Testament 211 212. The Gospel the best Testament 212. The Morall Law in force since Christ 213 214 215 216. Beleevers are free from the Law in what sence 217. The Law of what use to Beleevers 218 219 220. Hath not the force of a Covenant of works upon them 221. The Law a curb to the flesh 222. Beleevers are to look upon the Law and how from 223 to 228. Beleevers how they keep the Law 228 229. None keep the Law 229. Beleevers dead to the Law how 229 230 231 332 233. The Law hath no commanding power over a Beleever 233. Though it be so yet it gives no scope to sin 234 235. Mosaicall administration of the Law wherein it consisted 236 237. I hat administration a yoake 238. And now nulled 239 240. The differences between Law and Gospel from 240 to 245. Gods different ends in giving the Law and Gospel 240 241. None saved by the Law 242. The Doctrine of the Law conveyes not the Spirit 244. The Gospel to be preach't before the Law see Gospel When and to whom the Law is to be preached from 254 to 256. M MEdiatour what it signifies p. 25. What Christ did in that Office ibid. Christ the true Mediatour 26. Moses a typicall Mediatour ibid P PEace those in covenant at peace with God pag. 82. May for a time want peace p. 83. Preaching see Gospel Promises lead to Christ p. 31. The Promises made to Abraham of what sort p. 38. And what for matter p. 39. Very sure p. 82 Are of a sanctifying nature p. 87. The fulfilling of them the desire of Beleevers p. 257. Promises what meant by them p. 257. And how taken in Scripture p. 258. Six things to be observed concerning Promises p. 258. Rules to understand the Promises from p. 259 to 268. The Promises belong to Jesus Christ or to men Ibid. The Promises that belong to Jesus Christ p. 269 270. The Promises to men p. 271. And those Jewes or Gentiles Ibid. The Promises made to the Jewes when a Church from p. 271 to 276. The Promises peculiar to them at their next call from p. 276 to 280. The Promises that belong to the Gentiles p. 280 281. The Lord why he makes and performs Promises p. 281 282. How they are to be applyed p. 283. Considerations and Qualifications for the right applying of Promises from p. 283 to 296. The Promises how divided p. 296. How to find the Promises according to occasion p. 296 297 298. R REconciliation Christ hath reconciled some pag. 117. And saved all reconciled p. 117 118. The Word reconciled figuratively taken p. 119. Redeemer Christ sufficient to redeem all 30. grounds against universall Redemption from p. 109 to 121. Objections answered p. 124. c. Reprobation not the cause of damnation p. 15. S SAints vid. Beleivers Salvation of man agreed on before Adam sinned p. 4. No Salvation but by the Covenant of grace p. 152. Not by the Covenant of workes p. 153. Nothing but Grace in Salvation p. 154 155. Instrumentall means there may be p. 156 157. Men not saved by obeying p. 157. Christ willing to save all p. 163. Sanctification reall and seeming p. 136 173. Sin brought death p. 3. A great Sinner in great esteeme with Christ p. 68. Deerest to Christ p. 68 69. 70. All Sins taken away by Christ p. 111. As well under the Law as under the Gospel p. 112. Sin against the Holy Ghost unpardonable p. 113. Christ hath not taken away the sins of all from p. 109 to 121. Sin once pardoned is never remembred p. 136. Purging of Sinne of that phrase and how taken p. 136. Fearfull Sinners invited to Christ p. 161. Sin against the law of nature enough to damn men p. 165. God chastiseth his Children for sin p. 173 Sinners should not object against themselves p. 145. But catch at pardon p. 146. T TAlents God gives to every one some p. 164. May damn for not improvement p. 165. Toleration A generall toleration not to be granted p. 179 180. W VVIll Men have no will to come to Christ p. 160. Christ makes willing p. 161 162. Gives not this Will to all p. 162. But according to his good pleasure p. 163 164. World how taken in Scripture p. 128. to 136. The Elect called the World p. 131 to 134. Words many Words used by the godly which are not in Scripture p. 6 Works Gods workes knowne to himselfe from eternity p. 8. Man unable to doe any good worke p. 13. His work an after worke p. 71. 75. Not justified by works p. 158 206. None saved by their own doings p. 242 243. A Table of such places of Scripture as are in this Tract illustrated or explained Gen. 3.15 Pag. 21. Psal 89. v. 25.27

but great faith where there is (b) Luk. 8.47 48. fear and * i. e. At Gods presence and glory and a mans owne vilenesse debility Esa 6.5 Job 40 4. trembling and it is a sure signe of faith to see your owne (c) Mar. 9.24 unbeleef and (d) Luk. 7.7 unworthinesse Fourthly Consider whether you doe not sin against God and wrong your owne soule by such unbeleeving words For if you do beleeve and say you doe not then doe you deny the worke of God in you and lie against the Spirit of God Againe suppose you doe not beleeve yet by your words you put weapons in the hands of the Devill to wound and kill your selfe for when you accuse your selfe to be an unbeleever and a Hypocrite doe you thinke that Satan will not make advantage of your sayings against you and so labour to confirm you in your unbeleef and doubts Therefore I counsel Saints to take heed what confessions they make what accusations they charge themselves with for Satan will seeke no better proofe against a man to impeach him before God then this Lord I accuse such a man to be an unbeleever and a hypocrite witnesse this owne confession if he be so why dost thou suffer him to live if he be not so why dost thou suffer him to lie Consider (a) Psal 77.8 9 10. Asaph a godly man and holy Prophet when he had but propounded these doubting questions though he concluded nothing Will the Lord cast off for ever and will he be favourable no more Is his mercy cleane gone for ever doth his promise faile for evermore c. he presently sees his sin therein and saith This is my infirmity or as it is in the (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now I have begun Hebrew this is that my sicknesse or plague he looked upon unbeleefe as the great plague sore of his soule and till God convince you of unbeleefe and that it is your sinne to give way to doubting you will continue to nourish this snake in your bosome which will sting your souls to death Ob. But though God makes the Covenant with men at first freely and though it be sure in its selfe yet afterwards there is some condition on mans part which if it bee not performed by man God is dismissed and discharged from performing his part for in a mutuall Covenant among men when one party neglects to performe the Covenant or Articles on his part the other is no longer tyed in that Covenant to the other party or to performe the conditions on his part A. This Objection supposes three things that are not true First that the Covenant of grace is partly free and partly conditionall but this hath beene before spoken of and therefore I say no more but what the (a) Esa 26.12 Prophet saith by altering the tense and person The Lord doth worke all our workes in or for us as well after beleeving as before beleeving Secondly This Objection seems to hold forth that a man may have true faith objected before as the condition of the Covenant and afterwards lose it But it s plaine otherwise that the (b) 1 Job 2.27 Spirit and (c) 1 Jo. 3.9 seed of God being once in beleevers they remaine and abide for ever in them and therefore they cannot lose their faith or any other grace totally It s true they may lose (d) Ps 51.12 2 Sam. 27.1 with Ps 3.6 degrees of faith and recover them againe and they may (e) Prov. 24.16 fall oft and be restored and (f) Hos 14 4 backslide and be recovered But God hath said (a) Jer. 32.40 I will write my Lawes in their hearts and they shall not depart from me Thirdly this Objection would make God as man and Gods Covenant like mans Covenant but neither of both is so Let God therefore be true but every man a lyar for when God makes this Covenant of grace once with any he cannot doth not nor will not breake it with them For marke how the Lord (b) Esa 54.10 speakes The mountaines shall depart and the hills shall be removed but my kindnesse shall not depart from thee neither shall the Covenant of my peace be removed So in (c) Jer. 33.20 Jeremy If you can breake my Covenant of the day and my Covenant of the night that there should not be day and night in their season then may also my Covenant be broken c. But grant Gods Covenant to be like mans Covenant though to speak with reverence it differs as much as God and man differ yet doth not the Apostle (d) Gal. 3.15 say though it be but a mans Covenant yet if it be confirmed no man disanulleth it And if man who is both fraile and mutable will keepe his promise and covenant how much more will God who is (e) Gen. 17.1 Alsufficient (f) Jam. 1.17 without variablenesse and (g) Tit. 1.2 cannot lie keepe his Covenant Can it be thought that that just God who (h) Ro. 1.31 hates Covenant-breaking and (i) Eze. 17.15 16 17 18. punishes Covenant-breakers will himselfe breake Covenant no no far be it from us to entertaine such a sinfull thought Ob. But God threatens the children of Israel that they should know his breach of promise Num. 14.34 A. That is they should know what it was to charge him with breach of promise withall this was but a conditionall and temporall promise see Judg. 2.1 Ob. But God threatens to deal with men even as they deal with him so that if they breake Covenant with him he may do the like with them Ezek. 16.59 A. Gods dealing here was not to breake his Covenant with them for in the next verse he saith hee will remember his Covenant and establish it with them but his dealing with them was to chastise them as he saith (a) Ps 89.31 32 33 34. else-where If they breake my Statutes and Commandements then will I visit their transgressions with a Rod and their iniquity with stripes neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile my Covenant I will not breake nor alter the thing that is gone out of my mouth Ob. Yet God saith in Zach. 11.10.11 that he did break his Covenant with them A. By this Covenant may bee meant outward happinesse that God had promised the Jewes and that conditionally or else by this Covenant as may seem by the 11. verse may be meant Jesus Christ which the poore of the flocke i. e. the elect and saithfull knew to be the word of God which was broken for their sins and this agrees with other Scriptures which call Christ a (b) Esa 42.6 Covenant and also speake of the (c) Esa 53.10 breaking of him as Esa 53. It pleased the Lord to bruise him or as the Hebrew is to (d) Dacha that same word which is