Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	earth_n	fire_n	spirit_n	3,852	5	5.3207	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75847	Gospel publique worship: or, The translation, metaphrase, analysis, and exposition of Rom. 12. from v.1. to 8. Describing, and prescribing, the compleat pattern of gospel-worship. Also, an exposition of the 18th. chapter of Matthew. To which is added A discovery of Adam's three-fold estate in paradise, viz. moral, legal, and evangelical. / By Thomas Brewer.	Brewer, Thomas, fl. 1656.	1656 (1656)	Wing A4429; Thomason E1654_1; ESTC R208992	154,122	337

it being the cause of all mans sinfulness and misery here and hereafter In a fourth respect as it is a means order estate project course schoolmaster to bring us to Christ and to heaven by him and man being in that state it and man may be termed significantly medial ordal artal stative projective entactive relative capital or mental which four respects of the same thing yield this quaternity federal legal enmial medial and so of other terms of the like use Now as this second part of this microcosmal quaternity hath a Janal aspect upon the create recreate case of man it leadeth us to the recreate case the create being to our purpose competently handled 3. This is Gods Gospel-power unto salvation i. e. Gods Gospel power saving or Christs Evangelizing effective of sonship or the Holy Ghosts brooding working heavenship heavenlyness or sonlikeness heavens patterning effected heavendome or sondome all grounded on Rom. 1.16 The opposite to which is Gods heaven-revealed wrath full curse v. 18. i. e. hell Christs Word revealed in efficacy not-sonning i. e. hellship the Holy Ghosts convincing the Conscience unto despair or hellishness Heavens unpatterned uneffected opposite i. e. helldome against the unregenerate ungospel unconscionable desperateness or enmity 4. The difference between which Kingdome of heaven competent and that compleat and third heaven is this the real existency and relative state hereof prayeth as in earth so in heaven but the reant efficacy and the reate effect and fruit of all pray as in heaven so in earth Here is our son and sonship king and kingship wife and wifeship heaven and heavenship all in being and state as absolute and perfect as there in Gods and true account and also our sonlikeness and sondome kingliness and kingdome wiseliness and wisedome heavenliness and heavendome or lordlikeness and lordome in vulgar phrase a Mannour Manerial Dominion or Demesne or possessed Inheritance are as true in nature and livery of seisin i. e. in divine love and its vertues and heavenly hope and its fruits here as there But the two former do not so appear to Christians and the two latter are not so perfect in and unto them here as there all shewn in one verse 1 Joh. 3.2 we are now the sons of God but it doth not yet appear what we shall be We are as true sons of God the Father now as then as true annointed Princes Prophets Priests and parts of Christ as true coïents bedders corunners communicants with the Holy Ghost and as truly adopted unto authorized in endowed with and seized of heaven by 1. personal faith 2. publike Church-worship or instituted order 3. divine graces operative in and by both 4. and by autarchy self-content full-joy free-pain by and in them all three now as then in kind though so far off in degree of assurance wisdome power and plenty as the East from the West or Earth from Heaven for nothing native stative dative rative is there which is not here nor here which shall not be there yet the two first in noture and the two last in nature are so different in degree of evidency and eminency cleerness and clareness and of purity power perfection and pomp as the two bodies 1 Cor. 15.40 42 44 49 53 54. For by bodies are there meant persons by a Metonymie of the continent for the content for the natural soul must there be also meant else it is not there declared what shall then become thereof and by spiritual bodies are meant the glorified natural bodies of the Saints or spiritual ones else it is not shewn that they shall have any but footing is left for the Hymenean and Philetian Familists who hold that of the degree that I said of the kind confounding that oft-expressed distinction in the word and world and so destroy Faith and Hope on earth Heb. 11.1 2 Tim. 2.18 Rom. 8.24 The four reals or naturals of that spiritual body or person vulgarly confounded need here to be distincted i. e. the 4. ingredients of Adam's created body his body was clay red-red-earth or wet-dust i. e. of 1. earth and 2. water his soul was breath i. e. 1. air and 2. fire for it is air drawn into the lungs heated by and so mixed with the spirit fire or heat of the heart and breathed out of the body Thus is mans ensouling by God expressed Gen. 2.7 and that he thereby became a living soul So that natural air was the immediate vessel of the more then natural spirit of man and communicant with the divine spirit of God and so different from fire mixt with air the common matter of the sensitive souls and from the Angels because mixed with air and that it differeth from the essence of the deity needeth no proof yet is it a living Image of God imbreathed by himself into mans soul whereby he is a living soul and so different from all other creatures of a more than te●rene nature yet our vivifying spirit in hand much differeth from them all they being all real as of God the Father and this relative to God the Son or rather real as of God the Son whose divine nature is infused into it according to his Divine-man or Man-God state imputed unto him both which co-operate divine vertues and glory for as heaven is of a reality different from earth so is the heavenly man from the earthy and so therefore his works and wealth but this spiritualness for those terms are promiscuous came by divine promise and covenant of heaven of a spiritual and supernatural nature signed sacramented sealed conveyed by types of Gods own instituting and sanctifying to that end and therefore they did effect that end of making men that were transformed by Faith in them to be spiritual in our sense of 1 Cor. 15.44 to say hereon that the air was the immediate vessel and basis of Gods imbreathed Image spiritual nature and immortal being in man were a parergon paradox more to say that the heavenly spiritualnes or spiritual heavenlines of the new man is more properly imputative institutive or relative than real though its proper gifts moral and moral and blessings personal possessal be real and therefore I refer the cleering to a larger and fitter place because I conceive them more precious and useful than may here be fully shewn where I will add a third that mercy and repentance ought to have been expected endeavoured and prayed for by Adam before Christ was promised And a fourth that the means thereof must be by the union of persons offended and offending A fifth is that unitable person of the Trinity must be the relative ordive authoritive institutive c. person A sixth that glorious and free mercy compassion and pitty must be the communicative faculties of this new procreation and birth but I cease these for the present But to return to likeness and unlikeness of these two last which is onely in the degree and that onely in the two latter quarters

to do something Obj. He had power to do well and liberty to offend Answ That could not be for doubtless God gave him not a positive command to do one thing and liberty to do another i. e. to do or not to do the same thing that 's a contradiction and therefore he had no liberty to offend neither had free will being bound to obedience Obj. Not a permissive liberty i. e. an allowance to ill but an inclination and aptitude to ill yet was commanded the contrary and had power to obey that command Answ No Man had no aptitude no inclination to ill for then he had not been made after the perfect Image of God that could not will work or incline to ill but he and man if made after his Image was positively good holy and perfect therefore man was made perfect in respect of his power of obedience for an imposed Law which is the business in hand but for the Proposition by him accepted he had no power of obedience God is Ens Sciens Potens Habens Man depraved in will to good is Non Ens Non Sciens Non Potens Non Habens For indeed we have no power to do that that is not but as we our selves are not i. e. by our depravation we have no entity in good being depraved and in our selves ill and therefore by our own power can do no good And on the contrary Adam being perfectly good could not do ill because he could not do nothing for all his actions tended to perfections The Order of Gods Supremacy whereby he governeth all his Creatures and rational Subjects is two-fold Instinctive and Institutive FOr the Institutive that we may not derogate from God nor arrogate to Man more then is meet it is to be understood that in acknowledgment of Gods Order and Power of Supremacy or Monarchship mentioned Isaiah 45.22 23. there are four particular permanent Prerogatives Institutions and Ordinances peculiarly appropriated to God therein over Nature and Grace which manifest his immediate Divine Authority and absolute Power over and above his Rationals from the Creation in procreation preservation gubernation and adoration and therefore hath God instituted a four-fould divine observable order therein to wit of Meats Marriage Government and Worship as followeth The Table of Institutions Institutions are Prerogative Precepts of God above and after the Creation which are a Competent b Fultive or for mans sustenance in his c Kind that is Marriage Gen. 1.28 c Particulars d Immediatly by meats Gen. 1.29 d Mediatly by his commanding use of all other Creatures viz. his government of them Gen. 1.28 b Cultive of or for Gods worship e Moral f Solely i. e. Paradise and its Paradisals f Mixt with the Worships ensuing e Super-moral g Legal h Paradisal h Mosaical g Evangelical i Familick from Adam to Moses i National from thence to Christ a Compleat or Celestial viz. The Gospel and its Institutions as called the Kingdome of Heaven which are Corporational that is an encorporate Church with its Ministry and Members and their Functions and all their Sabbath-meeting exercisings and observations The second Method MAN microcosmus micraner micricon at and by his Creation or Earthizing was first in respect of God as the Father an existing respective and operative person as earthy ortive ordive ardorive odorive Sonne the Form Character Image and Impression of Gods Natural Order Law Light and Wisdome Spirit the life sight might and emphasis of the Holy Ghost as natural enliver and acter of all Trinity or triunity of all three the compleat natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Earth Water and Air encorporate and enspired with the second-heaven fire as its constituting and distinguishing form Secondly as Stative he had Right to enter into a legal Covenant of Works meriting heaven with God it s and his Creator and so King Monarch Supream c. in all superiorities Light to understand that right Covenant merit Heaven God King c. and the tye bond duty and Religion on both sides Sight to know the particular Covenant made at and by his entring into Paradise with all its respects as the minor to the major of the two former heads and that personally voluntarily freely and in confidence of his good thereby Bright print of that Covenant visibly expressed and described by the Sacraments of Paradise Adam as the official dresser orderer thereof Gen. 2.15 And the trees and fruit thereof especially those of Life and Knowledge signifying Heaven or Gods Palace City and Kingdome and God dwelling and raigning with Adam therein and life and all eternal and perfect heavenly and divine happiness therein unto man if he observed and fulfilled that Covenant or the contrary if he broke it and that not naturally but mentally medially institutively and statively sacramentally instrumentally sealingly possessingly enrightingly deliveringly and seisingly so signifying by Gods expression therein which so cleerly signifying and estating Covenant if he entred into he knew that it bound both parties to exact keeping thereof whereby and not before nor otherwise it became a Law consequently not originally and simply for though God had instituted all that to be his worship so far as the second Commandement extendeth only yet neither it nor Adam had any heavenly or divine estate upon them thereby And though Adam and Eve supposed it a glorious and free gift of heaven as it had been if he had been of a divine and heavenly nature yet in Gods purpose project intent end it was an inevitable exposer of all to Gods justice and just condemnation Rom. 8.3 Gal. 3.21 22. and to his glory therein And secondarily God ordered this to be the first matter of Gods greatest work of grace and mercy in mans redemption from hell and adoption unto heaven v. 23 24 25. for Adam did and could not but eat of the forbidden fruit and so became a breaker of Gods Covenant and Law and lost his wager even earthly perfection and happiness which he wagered against heavenly obtained it not but became guilty of its contrary even of hell and perfect and eternal curse malice and misery The preceding worse and corruining fall of the Angels upon the same rock and the proofs of both with their illustrations and controversies are not of this indical synopsis but of its succeeding vindical illustration But to pass on toward the third quarter of this quaternity 1. Man by this his entry into this instituted mental and supernatural Covenant became stative from personal and from earthly to heavenly and from personal to practional or federal 2 And as it was meritorious and upon condition of perfect heavenly works and obedience it fitteth the usual Scripture terms of the Law Law of Works Works of the Law legal c. as opposite to the Gospel Faith Evangelical faithful And thirdly as it was broken on mans part it is called enmity our specialty against us the curse condemnation c. by a Metonymie of the effect for the cause