Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	compulsion_n	necessity_n	putrify_v	42	3	16.5617	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02785	A discourse concerning the soule and spirit of man Wherein is described the essence and dignity thereof, the gifts and graces wherewith God hath endued it, and the estate thereof, aswell present as future. And thereunto is annexed in the end a bipartite instruction, or exhortation, concerning the duties of our thankfulnesse towards God. Written by Simon Harvvard.	Harward, Simon, fl. 1572-1614.	1604 (1604)	STC 12917; ESTC S116608	106,518	282

as it is said Gen. 2.7 Hee breathed in his face the spirit of life Neither must wee thinke that they haue onely imbecility and weakenes in resisting corruptions but that they haue also many other defects of mind and will they are destitute of spirituall light are therefore blinde and not inclined to such desires and actions as the law of God requireth God bestowed his giftes and graces vpon Adam on this condition that hee would giue them also to his posterity if hee himselfe would by obedience keepe them but would not giue them to his seed if he by his vnthankfulnes should cast them away Now Adam hauing by disobedience lost them God in iustice as a iust punishment inflicted vpō Adams sinne doth bereaue his posterity of them Now these defects and the inclinations corrupted by these defectes are sins as they are drawne by men sinning vpon themselues and their posterity and as they haue from them and their seed their beginning and as they are causes also that man neither is nor can bee conformable to the law of God It is not a doctrine so strange as some would make it that the soule being created pure should bee polluted by the body seeing that the soules of our first parents were created most pure and yet afterward depraued and though the bodies of their posterity bee of themselues sencelesse yet that doth not proue but that vpon the curse laid on our first parentes they may be prone to ill and no fit instruments for any goodnesse neither is it against the goodnesse of God so to ioine his pure creature to the body that it must needes bee polluted thereby seeing that as hee hath therein shewed his iustice in punishing sinne so hee doth thereby set forth his infinite mercy ordaining for it a remedy by the redemption of Christ Iesus God could haue made the soules of our first parents in such manner that they could not possibly fall away but it was not expedient that they should be so made because then the obedience of man should haue beene as it were forced and therefore not so acceptable vnto God So God could haue made the soules of his posterity with such strength and stedfastnesse that they could not possibly bee polluted but it was more expedient that they should be so made that it might be knowne both what wee are by nature and what we are by grace The goodnesse and mercy of God doth more shine by the redemptiō of Christ Iesus then it should haue done if man had neuer fallen into miseries although in the iust iudgement of God the soule bee made in such sort as it must of necessity be polluted by the vniting of it with the body yet is it not thereby to be excused from the guilt of sinne for though it bee of necessity yet is it not of any compulsiō A stone let downe into the water goeth downe of necessity yet not with compulsion bodies depriued of food doe faint of necessity and flesh doth in time putrifie of necessity yet neither doth the one faint nor the other putrifie by any compulsion God of necessity is good and the Diuell of necessity euill yet cannot we say that eyther goodnes in God or iniquity in the Diuell do proceed of compulsion The soule being ioined to the body is of necessity sinnefull yet not by compulsion but willingly and of her owne accord But some may say the faithfull are regenerate and born a new and are in Christ become a holy people 2. Pet. 2 9. how can it then bee that their seed should not be sanctified or how can their posterity be originally sinnefull either in body or in soule To that it is annswered that man can giue nothing to his posterity but what hee hath by nature for that which cōmeth to him by grace must come to his posteritie by grace also Our new birth commeth not by any naturall meanes wee are borne as it is in the Euangelist not of bloud Ioh. 1.13 nor of the will of the flesh nor of the will of man but of the will of God If we winnow wheat neuer so perfectly and purge it throughly frō the eares Comparatio Petri Mart. ex Aug. chaffe and drosse yet if that wheat be sowne againe it will not bring forth winnowed or clensed wheate but together with the stalke huskes and such other thinges as must afterward be seperated from it It can giue nothing to the corn that must grow of it but what it had by nature what it had by art industry that must the graine next growing haue by the same meanes againe Euen so the faithful though they be washed iustified and sanctified yet they cannot giue to their children these giftes which they haue receiued of Gods grace they can giue to their children no more then what they haue had by nature and by nature they haue nothing else but to bee children of wrath Eph. 2.3 Here now ariseth another doubt if from our parents wee bee Children of wrath it should seem that the children are punished for the parents trespasse how can this agree with the iustice of God Ezech. 18.26 to afflict one for the fault of another This doubt is easily resolued if these fower positions bee duely considered First that the most excellent graces which were at the first bestowed on man were giuen on this condition that if he did loose them he should loose thē both from himselfe and from his posterity Secondly that children doe proceede out of the masse or substance of their parents and therefore must needes be accounted as a part of their parēts according to that in the epistle to the Hebrewes Heb. 7.10 The Tribe of Leui being fower generations after Abraham was yet in the loines of Abraham if then the whole nature of man bee corrupted then must needes euery portion be guilty of the same corruptiō vntill by some singular grace and fauour it doe obtaine remission Rom. 5.12 Thirdly that seeing the body proceeding from sinfull parents is one part of man and found guilty in and by the parentes it standteh well with the iustice of God to bee offended with whole man and thereupon so to withdraw his graces from the other parte that both together may fall into malediction Fourthly that though God doe thus punish sinne with sinne yet hee doth it in that maner that hee is no way the author of sinne Aug. de gratia lib arbit cap. 21 as Saint Augustine saith Deus operatur in cordibus hominum ad inclinandum voluntates eorum quocunque vult siue ad bona prosua misericordia siue ad mala pro ipsorum meritis iudicio vtique suo aliquando aperto aliquando occulto semper iusto GOD doth worke in the heartes of men to encline their willes which way soeuer his pleasure is eyther to good thinges according to his mercy or to ill according to their owne desert and that by his