Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	beast_n	body_n	spirit_n	3,997	5	5.4285	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69521	The orthodox foundation of religion long since collected by that iudicious and elegant man, Mr. Henry Ainsworth, for the benefit of his private company, and now divulged for the publike good of all that desire to know that Cornerstone, Christ Jesus crucified / by S.W.	Ainsworth, Henry, 1571-1622?; S. W. (Samuel White)	1641 (1641)	Wing A811; ESTC R8781	48,874	90

God foreknew before all eternity for all things are of God and his ordering and hee being infinite his understanding admitteth no distinction of time he hath all objects alwayes present Gods knowledge is certaine and infallible so as it is not possible things should fall out otherwise than he knew for hee hath his knowledge from himselfe not from the creatures Gods fore-knowledge imposeth no necessity upon the events Gods vertues in respect of his will are bounty and justice Bounty is that by which out of love God procureth to every creature the good thereof and it is common and particular common bounty is towards all creatures even such as offend him directing them to their naturall good and sustaining them therein so long as justice suffereth Luk. 6.36 God cannot hate his creatures as his workes for so they carry a similitude of God the first cause and none can hate himselfe or his similitude for a similitude is something of himselfe Gods bounty to his creatures presupposeth not any debt or duty which implyeth imperfection and if God were bound to his creatures he should depend on them and be imperfect Gods bounty which is infinite giveth creatures good things of nature of soule and body and of outward things Such is Gods bounty as the creatures suffer no evill unlesse Gods justice require it or a greater good confirme it of this vertue God is called patient and long suffering Particular or speciall bounty is that whereby God loved some men in Christ fallen into sinne and furthereth them to eternall salvation Gods speciall bounty is the first beginning both of salvation and of the meanes thereto This bounty is no inherent quality in us but wee are the object of it it is a grace making us gratefull not finding us so Gods Justice is a vertue by which he executeth his love to reasonable creatures giving rewards to the obedient and punishment to the obstinate Gen 18.24 Gods Justice is essentiall and unchangeable as hee cannot of his bounty forgive the creatures punishment unlesse his justice be satisfied Gods vertue in respect of his understanding and will together is truth or veracity whereby he so manifesteth himselfe to the reasonable creature both by words signes and workes as indeed hee is Revel. 15.3 God hath in himself the patterne of all true things so that whatsoever in the creature is true is so because of the first truth in the mind of God Truth in God is essentiall and so unchangeable but truth in man is contingent and so changeable Seeing Gods truth is essentiall his testimony must needs be authenticke Hither of Gods vertue now follow their acts that is the exercise the applications of these vertues to the manifestation of his glory Gods actions are either the decreeing of things or the execution of the decree Gods decree purpose or counsell is his purpose of exercising operations about the creatures and of decreeing them unto their end God worketh all things after the counsell of his owne will Act. 4.28 Whatsoever God doth in time that hee did decree to doe from all eternity even as hee doth it The execution of the decree is an act whereby Gods counsell and purpose is shewed forth and applyed to the creatures by an effectuall operation Eph. 1.11 This is either first or arising of the first Gods first operation or execution of the decree is the creation of the world Gen. 1.1 Creation is the first perfect making of all things pure and good so the originall word importeth Gen. 1.1 Creation is of two sorts Immediate Mediate Immediate creation is the making things of meere nothing Heb. 11.3 Mediate creation is the making of things of some former matter but that matter so rude as that it is no better than nothing so God created man of the dust of the earth Gen. 2.7 Creation proceedeth from an infinite power and therefore excludeth all necessary matters for though God made man of the dust of the earth yet did he this not of necessity but could have made him also of nothing If God needed any matter to worke upon his power were not infinite but should depend on another thing and not be absolute The creation of the world was distinguished by the space of sixe dayes in respect of the effects and whole world created and for our better capacity And for as much as God is above all time and of infinite power it is to be thought hee created every thing particular in a moment saying Let there be light and there was light Gen. 1.3 In the first day were created the heavens and the earth and matter mixt together and light Gen. 1.1 2. Angels Job 38.7 minerals and pretious stones In the second day was the out-spread firmament or heaven the division of waters above from the waters beneath Gen. 1.6 7 8. The heavens are threefold 1 The Aire wherein are the clouds and the fowles fly called thereupon the clouds of Heaven Dan. 7.13 and The fowles of Heaven Psal. 88. 2 The higher place wherein are set the Sunne Moone and Starres Gen. 1.17 3 The highest heavens where Gods glory is most manifest and the Angels attend upon his Majesty Mat. 6.9 hereupon Paul mentioneth the third heaven 2 Cor. 11.2 This seemeth to be made the first day and the Angels the inhabitants therein Gen. 1.1 Job 38.6 7. The division of the waters was such that some remained below with the earth some as the watery vapors were lift up above the heavens that is above the lower region of the aire wherein they congeale and after dissolve into raine snow and dew In the third day was a twofold worke first gathering of the nether waters into one place or sea that the dry land might appeare Secondly the bringing forth of herbes and trees Gen. 1.9 10 11 12 13. In the fourth day was made the Sunne Moone and Starres to give light on the earth and to be for signes and seasons Gen. 1.14 In the fifth day was a twofold worke first fishes secondly fowles Gen. 1.22 23. In the sixt day was a twofold worke first beasts of all sorts secondly men Gen. 1.24 25 26. Man as touching his body was made of the dust of the earth to admonish him to humiliation his soule was imbreathed of God The woman as touching her body was made of Adams ribbe to admonish man and wife of their conjunction her soule being also imbreathed Man besides naturall gifts had also superiority and carrieth Gods Image whereof more hereafter This whole creation God hath so compact together as that it is one world environed about with the heavens neither have wee ground in Gods Word nor in reason to thinke there are more Worlds than this one The world is knit together by the severall parts the heavens to the fire the fire to the aire aire to the Water water to the earth so

these the two qualities in the tree first that it was good to eate secondly to be desired in the eye these two might perswade Adam to eate if hee could do it carefully but the other two of Satan was directly to perswade to sinne as it is sinne The Angels that fell to be Devils and malitious sought leave of God to tempt mankind and obtained it Gen. 3.1 with Job 1.6 11 12. and 2.3 5 6. The Devill used the Serpent the subtillest beast of the field for his instrument for it could more easily creepe into the garden secretly and carrieth with it a shew of smooth simplicity hee first assault the woman and beguiled her then by the woman the man Gen. 3. 1 Tim. 2.13 The woman was stirred to sin by outward meanes and by inward motions The outward meanes was partly the alluring words of the serpent partly the forbidden fruits beauty The serpents words after he had made a subtill entrance of communication with the woman containe 4. horrible evils 1 Fraud imposture Ye shall not surely die Gen 3.4 2 Against Gods Word and truth in faying they should not die if they did eate but be like Gods Gen. 3.4 5. 3 Calumniation of God as if for envie of mans good he had forbidden the eating of the fruit 4 Wresting of Gods Word and of the name of the tree of knowledge as if it were so called because it had vertue in it to give men such knowledge of good and evill as God himselfe hath who is to continue in good and avoid evill for ever Thus the serpent sought to alienate the mind and will of Adam from God and from his Word The inward meanes to draw unto sinne was the fairenesse of the forbidden fruit which the woman saw to be gracefull to the eyes The inward motions of the woman to sinne were generally three first the lust of the flesh for the woman saw that the tree was good for meate Secondly the lust of the eyes for shee saw it was pleasant to the eyes Thirdly the pride of life for shee saw it was a tree to be desired to get knowledge and of these three the Apostle speaketh more particularly her inward motions may be minded by their degrees first an impression of the Serpents suggestions Secondly a darting of her thoughts concerning God and the image of God within her thirdly forgetfulnesse of Gods workes and words Fourthly a doubtfulnesse of the truth of God Fifthly an affection of a better state more dignity Sixthly a beliefe of the Devils imposture Seventhly an inclination of the will and affections to the forbidden fruit The causes by accident were both mans affections to be like God which affections God had given him to be used orderly for Gods actions made in man tended to the glorious Image Secondly also naturall affection to the savoury tree for conserving and refreshing naturall life the efficacie of all these causes man could and should have resisted rejecting the outward subjecting and ordering the inward had hee so done hee had beene conserved The matter of this sinne is the eating of the forbidden fruit the unlawfulnesse of the act being forbidden by Gods Law The end or finall cause of evill is done but the end of the act as it had a shew of good was that man might be as God knowing good and evill When these lusts had conceived they brought forth sinne for the woman tooke of the forbidden fruit and did eate the woman having sinned sought to propagate her sinne and was the devils instrument to tempt her husband and he also did eate there is no mention of the womans perswasion to the man nor how sinne seised upon him but the same degrees may be minded in him also as were in her this one more especially his immoderate love and affection to his wife that made him yeeld so suddenly to her temptation Adams sinne yeelding and falling as it is set downe Gen. 3.6 noteth the marvellous force and swiftnesse that is in the first motions of sinne whose worke even in a moment and suddenly doth deprive of life and grace even as a mans naturall life is taken away in a moment of an hower which is many monthes ere it came to the perfection of birth It added much to the greatnesse of Adams sinne that the fruit which hee eate was of the Sacramentall tree and so hee violate the divine mystery through ambition to be like God himselfe It much increased their sinne also that they had Gods Image and perfection of grace not for them alone but for all their posterity if they had continued in Gods feare who lost the same not in themselves onely but deprived all their seed of these blessings thus our first parents fall was not onely sinne but the cause of sinne Thus much of the first sinne and entrance of it now followeth a secondary sinne which is propagation and fruit of the first and this is of two sorts first native corruption secondly actuall transgression Native corruption which wee commonly call originall is that sinne which man draweth with him from his first origine or beginning Psal. 51.5 This native corruption is called flesh Joh. 3.5 Gen. 6.3 Rom. 7.14 It is called also lust or concupiscence 1 Pet. 1.4 Jam. 1.14 So then not the substance of our flesh or nature of our flesh is sinne but the vitious quality adherent or cleaving thereto It is called also the old man Eph. 4.22 by this also it appeareth that the naturall flesh or substance is not sinne for that it is not put off nor crucified This native or originall is worse than actuall sinne because it is more largely spread even unto infants also which actuall sinne is not because it is the fountaine and cause of other sinnes Rom. 7.20.23 This native sinne is ours two wayes 1 by imputation 2 by inhabitation By imputation because Adam being the roote of mankind as hee had Gods image for him and his posterity so he lost it from himselfe and his posterity so that which in Adam was personall unto us is naturall By inhabitation because there dwelleth in us an inclination and disposition of all the faculties unto evill Rom. 7.20 23. For by sinne wee are not barely bereft of Gods image as rest depriveth man of motion but this privation and bereaving hath within it an inclination of the man to evill as sicknesse doth both deprive a man of health and ill affects the patient for sinne is soule sicknesse Psal. 103.3 Rom. 7.23 24. Originall sinne possesseth the whole man body and soule and spirit as the image of God was not in the body onely but in the whole man so was this contrary privation Rom. 7.24 Native corruption is propagated from parents to children by reason of the beginning thereof not properly by it selfe that is to say that commeth from the parents to the children whereof this sinne may arise namely a disposition to such an evill

tempter of the man as was in originall sinne There is an impression from the mother to the children in her wombe of which impression this sinne buddeth as tinder taketh fire which is not fire it selfe this impression children draw as they do naturall diseases as stone gout not the actuall griefes but impressions which are the beginnings of them Though the soule be not in the seed yet is there in it a dispositive vertue of the body for the receiving of the soule which when it is put into the body it conformed in his manners thereunto hence it is that one angry man begetteth another one harty man another for though the feet which is the subject of the gout be not in the head nor the soule which is the subject of anger be not in the seed a formative vertue of the naturall members and a dispositive vertue unto the soule The soule is at one instant both created and united unto the body and deprived of the grace of the spirit which Adam had for all and lost for all as actuall sinne is done by the persons sinning so originall sinne is the sinne of nature done by the will of the beginning of humane nature for as one man hath many members so one mankind hath many persons and as one actuall sinne done by the hand and not the reason of the guilt from the will of the hand but from the whole heart from which as from a fountaine the motions of sinne are derived unto the members so from the will of Adam which was the beginning of mankind the whole inordination of nature hath the reason of guilt and as actuall sinne which is the sinne of the person is drawne unto all the members by some personall act so originall is drawne unto all men by naturall act which is generation and as humane nature is drawne by gnneration so the defect of humane nature is drawne also yet this rather of Gods ordination than of mans generation 1 Cor. 15.22 Originall sinne remaineth in the baptized and in the regenerate and in their posterity Rom. 7.22 and man begetteth children not by the spirit but by the flesh and therefore hee draweth not the spirit but the flesh Joh. 1.13 Ps. 51.7 yet hath not Originall sinne so great degree and efficacie in the regenerate as in the wicked The parts of this native sinne are foure first in respect of the mind want of understanding a ready inclination to doubt of God and his will Secondly in respect of the will a ready inclination to take hold on and to performe evill Thirdly in respect of the affections a prone inclination to too much or to too little as inordinate anger love and the like Fourthly in respect of the appetite a pronenesse to immoderatenesse as meat drinke venery c. Actuall sinne is that which floweth from the originall and that which is so properly called is the difference from Gods Lawes unrighteousnesse or disorder of the action from the Law and Will of God The unrighteousnesse of actions must be discerned from the actions and motions themselves as defects from effects as a man goeth halting his halting as it is a moving of the body or naturall is good as it is a lame imperfect or wrong moving it is evill against nature Actuall sinnes are all actions inward and outward contrary to Gods law in the will thoughts purposes demises desires and in the outward members all our actions aberring from Gods law Sinne leaving a spot or staine in the soule as the Leopards spo● in the skin Jer. 13.23 Sinne distinguished by the causes are either ignorance as Pauls persecuting the Church or of infirmity as Peter through feare and trouble of mind denyed Christ and 3. of malice as Judas betrayed Christ 4. of negligence when a man is not wary of Sathans subtilties Against ignorance is opposed the revelation of Gods will to man against infirmity the strengthning of the spirit to withstand the assaults of the flesh the world and the Devill against malice is the changing of the stony heart into flesh against negligence is true and holy feare in the hearts of the Saints Actions are twofold 1 Inward 2 Outward Inward of the mind and appetite Actuall sinne of the minde is an unrighteousnesse of mans thoughts as doubtings of God false opinions evill imaginations Jer. 10.24 Psal. 14.2 3. Actuall sinne of the appetite is the inordinatenesse of the motions of it called concupiscence Jam. 1.14 Concupiscence remaineth in the regenerate Rom. 7.1 The first motions of concupiscence or lust are sinne though there be not a full assent of the will Outward sinnes are the unlawfulnesse of and unorderlinesse in outward actions as in false worshipping of God swearing killing stealing lying whoring and the like Sinne is pardonable or unpardonable sinne unpardonable is the sinne against the Holy Ghost other sins are pardonable not of their owne nature properly but of Gods mercy against whom they are done The sin against the Holy Ghost is the denying of the faith and truth which was once acknowledged and this done of meere presumption and contemned unto the end without repentance Mat. 12.24 Heb. 6. 1 Joh. 5. This sinne is onely in the reprobates Againe sinne either raigneth or raigneth not raigning sinne is that which is against manifest conscience that the sinner doth please himselfe with it or at least doth not repent for it Ro. 6.12 He that committeth sinne is of the devill that is with will and delight falleth into it and continueth in it Not raigning sinne is for which the sinner is sorry and repenteth Actuall sinne imperfectly so called is sinne of omission not doing in respect of our duty to God men our selves Mat. 25. I was an hungry c. Sinne against negative Commandements as not to preserve life chastity good name when a man can or against an affirmative precept as when one curseth his parents are sinnes of omission The punishment of sinne comes now to be handled touching the Angels that sinned whom God spared not but cast them downe into hell and delivered into chaines of darknesse to be kept unto damnation 2 Pet. 2.4 Jud. 6. for overthrowing of mankind Gods wrath was heavy against Satan and his kingdome was threatned to be destroyed and his head crushed Gen. 3. Touching the serpent Satans instrument there was a curse above all other beasts creeping on his belly eating of dust and enmity betweene mankind and him Touching the punishment of Adam and his wife 1 there was a perceiving with shame of their nakednesse 2 Sorrow and paine in diseases and in labour 3 Griefe of mind and pricke of conscience Gen. 3. Adams punishment in speciall labour and sweat The womans punishment in speciall sorrow of child-bearing Their outward punishment casting out of Paradise The punishment layd on all mankind was in respect of the mind and of the body Punishments in respect of the mind are