Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	cry_v	father_n	9,732	5	5.0154	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66065	Of the creatures liberation from the bondage of corruption Wherein is discussed I. What is most probably meant by (the creature.) II. The vanitie or corruption from which it shall be delivered, and its unwillingnesse to that vanitie. III. The manner or way of its deliverance. IV. What creatures are conceived as most capable of this, and of their use after restauration. V. And lastly is discussed that glorious libertie of the sonnes of God into which the creature is to be reduced. Discursu philosophico--theologico, by John Waite, B.D.	Waite, John, fl. 1666.	1650 (1650)	Wing W221A; ESTC R220792	121,459	399

receives us to be sonnes and Heirs of Heaven and of life Eternall he makes us together with him Now all Creatures that shall be renewed shall not have this priviledge this is proper onely to the Sons of God Rom. 8.15 Rom. 8.15 those that have the Spirit of Adoption can crie Abba Father thus cannot any Brutes doe which are not capable of any such testimonie they are never called children that God hath given Christ to Heb. 10.13 Heb. 10.13 as the adopted Sonns of God are They are never called all one with him or his Brethren as the adopted Sonnes of God are And as no divine so neither any humane or civill adoption of any irrationall or insensible Creature between which you may see the difference in Amesius his Medulla Theologiae lib. 1. cap. 28. Amesiꝰ lib. 1. Medul Theol. cap. 28. Secondly redemption if taken spiritually and properly for redemption by price or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depenso by a price paid to God by which we are redeemed from the guilt of sinne Gods wrath the Devill and eternall damnation to be put into the state of grace here and eternall felicitie hereafter of such redemption they were not the subject neither could they sinne nor be subject to Hell fire and therefore need no such redemption but there is a corporeall and metaphoricall redemption taken for liberation or freedome from any state of slavery or temporall misery and for such a redemption the Creature looks as you have heard before Romanes 8.21 the Creature shall be delivered from the bondage of corruption c. Thirdly I answer that if we take the terms of the Proposition conjunctim as thus adoption and redemption then there may be in it fallacia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or plurium interrogationum whether the Creatures may be said to be adopted and redeemed the one you have heard they cannot yet thother in some sense as put for freedome or liberation from slaverie or corruption or vanity they may Again if we consider the word redemption sejunctim in its selfe then there is in it fallacia homonymiae as the Logicians terme it which ariseth a similitudine significationis in terminis and therefore is numbred one of the fallacies in dictione for it either signifies redemption spirituall or corporeall and metaphoricall as you have heard and how they cannot expect the former yet do they the latter in the sense you have heard Fourthly and lastly if no Creatures shall be redeemed but such as shall be partakers of Adoption and Redemption in its spirituall sense then shall neither the Heavens nor the Earth be renewed which is contrary to what he grants for these were not capable of adoption neither of redemption spirituall and proper but metaphoricall or a kind of freedome liberation And as for the terminus ad quem or the redemptiō of their bodies to immortality Chrysostome answers Chrysost that as the Creature was made corruptible because of us so propter nos immortalitate donabitur as you have heard thē so for us shall the Creature be rewarded with immortality Petr. Martyr in 8. ad Rom. And Peter Martyr denies not but that there may be analogia quaedam a certain analogy or likenesse between our glorified bodies Aug lib. 20. de civit Dei cap. 16. and the Creatures made immortall For Aug. had said lib. 20. de Civit. Dei cap. 16. that the Elements should put off such corruptible qualities as they had when our corruptible bodies were framed of them and should then put on other qualities which should be sutable corporibus nostris immortalibus glorificatis to our immortall and glorified bodies For though they shall not be immortall in such a glorious joyous comfortable and unspeakeable manner as we shall that have immortall souls or spirits by nature and they not immortall by nature but dono gratuito yet shall they have such an immortality as is sutable to their nature as a gift from God unto them they shall no more be changed be subject to vanity corruption or the like This to the third His fourth they were not ad immortalitatem condita made for immortality To which I answer if we respect their nature they are not immortall as are Angels and Spirits because their nature is elementary and being mixt bodies they consist of contrary qualities and therefore are corruptible and dissoluble into their Principles and therefore not so made for immortality as never to have change or corruption befall them conditione naturae Secondly Peter Martyr as he acknowledgeth saith that ista immortalitas liberale et merum sit donum Dei non potest pendere à modo vi aliqua naturae that immortality by which the Creature becomes such is meerly the free gift of God it cannot depend from any manner 1 Tim. 6.16 and force of nature 1 Tim. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God onely hath immortality c. dico cam complecti aeternitatem id est principium finem existendi secludere as Lambertus Danaeus in locum Lam. Danaeus in loc I say that that immortality comprehends aeternity that is it secludes both the beginning and the ending of existence that which is properly immortall from it self is eternall as well à parte antè as à parte post paulò post nec Angeli nec humanae animae per se sunt immortales id est sua vi potestate proprià sed quatenus à Deo in sua natura sustentantur conservantur tales permanent neither Angels nor the souls of men are immortall by themselves that is by their owne force and power but as they are sustained and conserved in their nature from God they remain such August lib. de immortalitate animae Aug. lib. de immortal animae And though the Angels and souls of men be immortall by nature yet this immortalitie and aptnesse of nature for it we have from God God onely is immortall ex se independenter of himself and independently Angels and the spirits of men secundario ac dependenter ac ab ipso secondarily dependently and from God Iam. 1.17 God is immutable Iam. 1.17 with him there is no variablenesse but the Angels lapsed and the soul of Adam sinned these were both mutable God is immortall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels and men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God onely immortall by essence Angels and men by participation or communication as they have their nature sustained from a better Principle Aman. Polan lib. 2. Syntag. Theol. cap. 16. as Amandus Polanus lib. 2. Syntagm Theolog. cap. 16. and Peter Martyr saith Vis enim illa Dei qua coeli elementa restituentur ad immortalitatem conservare etiam potest reliquas orbis partes that power of God by which the Heavens and Elements shall be restored to immortality is also able to conserve the rest of the parts of the world so that immortalitie being the meer gift of God

motu observato numerato for time is not simply from motion but from motion observed and numbred and so are dayes moneths hours years c. yet we must know that time is twofold internum or exterrum tempus internall or externall time internall time is nothing but du●atio creaturae à principio ad finem the duration of the Creature in its being from the beginning to the end of it and this internall time or duration those Entities have quae non comparentur ad motum Solis that are not measured by the motion of the Sunne for the Sunne was but framed the fourth day as you may see Gen. 1. from 14. Gen. 1. from 14. to 20. Kecker lib. 1. System physici cap. 7. to 20. where Keckerman observes the ground of this distinction of time and the necessitie of it Lib. 1. Systematis Physici cap. 7. for then saith he begun but the tempus externum which was to be from the Sunne and that but quoad materiale neither the formale temporis externi was not to the world before God made man to observe and number it which was not till two dayes after Again if there be not an internall as well as an externall time in which later sense the naturall Philosophers commonly handle time then he shews that corpora illa omnia quae erant creata tribus primis diebus in tempore non creabantur quod si tum ab aeterno quod absurdum c all those bodies that were created in the three first dayes were not created in time which if so that they were not created in time then it would follow they were from eternity which were absurd to affirme Arist lib 4. Physic cap. 11. Aristotle lib. 4. Physicorum cap. 11. defines that tempus externum to be mensuram motùs per prius et posterius for time is successive and Ens fluens If we object with the naturall Philosopher that tempus est motus accidens inseparabile time is an inseparable accident of motion and therefore if motus be continuus then tempus too if motion be continuall then also must time continue too I answer as before it may so continue quoad materiale or quoad rem mensurantem but not quoad formale or ordinem mensurandi for it shall not it need not then to be observed for any distinction sake as now by men whilest they are mortall But it may be again objected that tempus propriè dictum habet ut initium sic etiam finem that time properly so called that is externall time commonly handled by the naturall Philosophers as it had a beginning so should it also have an ending I answer it is true though Aristotle thought it should be perpetuall because he held the motion of the heavens naturally to be so for if motus yet not observatus if there be motion yet it not observed time externall hath his end And in this sense Dr. Willet saith true for so they shall not be for times c. But for motion I would have this observed that not every kinde of motion but that which is violent involuntary or slavish or for the benefit of base objects shall cease otherwise Apoc. 14.4 Apoc. 14.4 the glorified Saints shall follow the Lamb whithersoever he goeth therefore shall have some kinde of motion but not as opposed to their Heavenly rest wherein they rest from sinne death slavery and misery Again the Heavens the Sunn and Moon moved in those five dayes or at least in the time before man was created and so by consequence before he had sinned As then you have heard there was no externall time observed from their motion neither then could their motion be any slavery to thē neither then were they cōpelled to serve any base objects or wicked and rebellious men but their motion was sutable to their nature then and why may it not also be the like after externall time shall cease therefore from the cessation of externall time we cannot infallibly inferre the cessation of all motion but onely probably or as a service of common necessity To the second motus est causa efficiens generationis et corruptionis c. motion is the cause efficient of generation and corruption but when these shall cease then motion may cease also true if these were the sole ends of motion but motion was also for other ends beside these And to this Peter Martyr answers thus Ratio quidem ista probabilis est at non necessaria poterit enim ille Coelestis motus etsi non generationi et corruptioni tamen alii alicui negotio quod nos ignoramus inservire that reason truly is probable but not necessary for though the motion of the Heavens serve not for generation and corruption yet may it serve for some other thing unknown to us And as a new Heaven so a new Earth shall remaine yet not for any common use of necessity so much D. Willet grants qu. 31. D. Willet qu. 31. in 8. cap. ad Rom. ad 8. Rom. the Earth shall not then yeeld fruite for the use of men as now yet may it remain for some other use For himselfe grants qu. 34. qu. 34. that the heavens by the continuall sight of their great glory shall serve to stirre up the Saints to praise and magnifie their glorious Creator if now the Heavens declare the glory of God and the firmament shew his handy works Psa 19.1 Psal 19.1 much more then if as the Prophet hath it and as this Author grants it then also to take place as well as in the Kingdome of Christ the light of the Sunne shall be increased seven fold Isa 30 26. Isa 30.26 yea and the light of the Moon as the light of the Sunne as you have heard His third Argument The faithfull wait for the adoption to wit the redemption of their bodies other Creatures are not capable or partakers of adoption Ergo neither of the redemption of their bodies to immortality I answer this is the weakest Argument brought into form of any other Thus all Creatures that shall be renewed shall be partakers of adoption and redemption of their bodies to immortalitie But the irrationall and insensible not so Ergo. First I answer Rom. 8.23 that this Text is not pertinently alledged for it makes an expresse distinction between the rest of the Creatures and the faithfull that had the first-fruits of the Spirit Not onely they but we c. To the major proposition thus the major is false if properly taken strictly and eminently For first adoption if we take it properly and eminently for adoption spirituall is beneficium Dei per quod nos propter Christum in filios recipit haeredes Coeli aeternaeque vitae cum ipso facit Amand Polan lib. 6. Syntag. Theol cap. 38. Amandus Polanus lib. 6. Syntagmat Theolog cap. 38. Adoption is favour or benefit from God by the which for Christs sake he