Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	angel_n	body_n	soul_n	8,225	5	5.5180	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

that it is not possible to find any empty place The figure of the world is round The perfection of the world consisteth in the parts and degrees perfection of parts is such as God sufficiently furnisheth the world with variety of creatures for his glory perfection of degrees is such as that all creatures have such force and vertue as may serve to Gods glory conservation of the world and use of man The beauty of the world is the wonderfull propertie shape and colour which appeareth in all things the perpetuall succession of things by generation that plants and living things dying are yet continued The causes of creating the world were first his love towards us Secondly the shewing forth of his glory Thirdly the fulfilling of his decree The end that God may be knowne and honoured of his creatures The use for men generally all specially the elect The seaventh day God made a Sabbath of rest and of it are to be noted three things 1 Gods resting from creating 2 His blessing it above other dayes 3 His sanctifying it for the use of the Church Chiefest creatures which God created were Angels and men in whom hee imprinted his owne divine Image Angels were created of God Psal. 148.1 5. Col. 1.16 Although it be uncertaine what day they were created yet it may be probably supposed on the first day Angels are spirits finite and compleat they are finite as all other creatures are and so differ from God the infinite and uncreated spirit and they are compleat and full and so subsisting of themselves and therein differ from the soules of men which are incompleat and Essentiall parts of man Angels are in nattre more excellent than men and therefore the most excellent creatures they are called the sonnes of God therefore were created in holinesse and truth the Image of God The bodies wherein Angels sometimes appeared were not essentially united with them as mens bodies be but were assumed for a time though it be uncertaine whereof they were made The end why they were created was first to praise and celebrate Gods glory Psal. 148.2 3. Job 38.6 7. Secondly to execute his Commandements Psal. 103.20 Thirdly to observe and conserve the creatures Psal. 91.11 Therefore Angels are mighty Psal. 103.20 they are swift and nimble and so fly in their administration they execute Gods will with all readinesse and cheerfulnesse They are wise of great understanding 2 Sam. 14.20 they are by nature mutable can change from good to evill as they that sinned are an example Jud. 6. Man the excellentest of all earthly creatures was made both male and female in the image of God Gen. 5.1 2 3. Gods Image in man was the understanding and mind of man so as he had the full right cleare and orderly knowledge of all things created of God and of God himselfe so farre as concerned mans happinesse this is manifest by Adams naming of all creatures and by the restoring of Gods Image in us by Christ which is in all wisedome and spirituall understanding Col. 1.9 Gods Image was in the will the perfection whereof was such as it had a right inclination and appetite to that which was good and a free execution of the appetite or a free will without impediment inward or outward Eph. 4.24 God Image was in the affections as the sensitive desires of nature eating drinking generation in love hatred that these are mere conformable to truth reason and holinesse Eph. 4.24 Gods Image was in the body of man in that it was perfectly framed and disposed in the parts not subject to death or disease his stature upright his proportion most exact his colour amiable have nothing whereof to be ashamed these admirable parts and members also shadowing Gods vertues as the eye Gods all-seeing the tongue Gods Word the hand his Almighty power The soule carrieth an image of the unity of the Godhead and trinity of persons in that there is one soule with three faculties of understanding will and memory the whole man carrieth Gods Image in that he had the rule and soveraignty over all the earth Gen. 1.28 Psal. 8. The end of the Image of God in man was the glory of the Creator and the unseparable joy and delight of man in his owne similitude and union with God Psal. 17.51 Gen. 2.25 19.20 The place where man was set with this image of God upon him was the Garden of Eden or of pleasure commonly called Paradise Gen. 2.8 This Garden seemeth by the description thereof and the rivers therein to have beene about Mesopotamia or Babylon Gen. 2. In this Garden watered with a goodly river God caused to grow every tree pleasant to the eye and good for meat Gen. 2.9 The tree of knowledge of good and evill was forbidden man to eate upon the paine of assured death by eating whereof man should know the difference betweene evill and Good and how heavie a thing it was to disobey the Commandements of God The tree of life was a Sacramentall tree confirming and assuring man of Gods grace favour and conservation in life for ever Gen. 2.9 Rev. 2.7 In all likelihood this Garden of Paradise which is now no where to be found was defaced by Noahs flood untill which time it was kept and warded by Cherubins that men may seeke the paradise which is in the highest heavens Gen. 3.24 2 Cor. 12.4 Luk. 23.43 In the Paradise man was imployed first to serve God his Creator procure his owne eternall blisse whereunto hee was fitted with freedome of will for perfect obedience according to the tenor of the covenant of workes Secondly to dresse and till the garden This covenant of workes graven in mans heart as may be gathered by Gen. 3.8 4.6 Rev. 2.14.16 was sealed with two Sacramentall trees the first the tree of life assuring life and glory if hee obeyed the second of knowledge assuring death if hee transgressed hitherto of the creation of the world now followeth the conservation and government of the same Unto the conservation of the world pertaineth first the knowledge of God which is such as he exactly and fully discerneth all things what they are of what sort what they can doe and what shall become of them in the end for from the beginning of the world he knoweth all his workes Gods knowledge is not onely in generall but of every particular and of their severall actions words and thoughts Psal. 139.2 3 4. It reacheth to smallest and vilest creatures Mat. 10.30 As God knoweth so he willeth and appointeth all things concerning the creatures Jer. 25.5 6 7. Gods Will and appointment extendeth also to beasts and the vilest creatures Mat. 10.29 God manifesteth not all his will concerning his creatures and his dealing with them Mat. 24.36 so then Gods revealed will and his secret will are not opposite but onely members and degrees of will Gods will is 1 Absolute 2

repentance and conversion unto God Act. 25.18 Ro. 6.1 4. Where continuance of sinne is not there Gods justice requireth not eternity of punishment but onely the extremity of it for a time Christ therefore suffering but for the elect whom hee converteth from their sinnes was not to suffer eternall punishment but temporary such as for the extremity of it and in respect of the dignity of his person who was God and man was equivalent to that which the elect should have suffered bee suffered not for the damned for why then should themselves also suffer seeing Christs death is not in vaine but he suffered for them which otherwise should be damned his blood was shed for remission of sins and where sins are remitted punishment is not inflicted This intolerable sorrow in Christs soule arose from the feeling of the burthen of all the sinnes of the elect and of Gods wrath for them all which as in one view were set before him 2 Cor. 5.21 Esay 35.6 Psal. 40.12 38.3 Psal. 22.14 15. here was Christs conscience afflicting him for the sinnes of the elect now made his the devils and all the powers of hell loading and charging him Joh. 14.30 the heavie ire and wrath of God laid upon him Psal. 38.3 The highest degree of Christs inward afflictions was on the crosse when he cryed My God my God why hast thou forsaken mee Mat. 27.46 The greatest sorrow feare trouble and temptation that possibly could be in humane nature without being overcome was in Christ the Lord would breake him and make him subject to infirmities Esay 53. Act. 8.22 1 Pet. 2.24 The outward sufferings was the ignominy reproach contempt of men which he suffered Psal. 22.6 Psal. 69.20 Heb. 12.13 Mat. 27. The effects of Christs sorrowes in him were these 1 prayer that if it were possible the cup might passe from him Mat. 26.39 2 More fervencie in prayer with strong crying and tears Heb. 5.7 3 A strong sweate in his agonie and prayer like drops of blood falling to the ground Luk. 22.44 In this agony the blood in the veines was so troubled the vitall spirits so forcibly urged that the blood came out of the veines and skin the like whereof is never seene nor heard of In this his agony an Angell appeared from heaven comforting him Luk. 22.48 Thus Christ was made inferiour to the Angels Heb. 2.9 Other outward afflictions besides the fore-mentioned he had which I thus particular 1 The betraying of him into the hands of the Sergeants and officers by Judas as a theefe Mat. 26. 2 His leading about the city as a malefactor to the high Priests house to Pilate to Herod and backe againe to Pilate Mat. 26.5 27.2 Luk. 23.2 8 9 10 11. where by the Ecclesiasticall Judge he was condemned of blasphemy and worthy to die Mat. 26.65 66. hee was accused to the civill Judge as an enemy to Cesar but the Judge found him innocent and so pronounced him Mat. 27.78 Luk. 23.4 he was by Herod and his servants mocked set at nought cloathed with a robe and sent away with derision Luk. 23.11 To appease the rage and tumult of the wicked Jewes contrary to justice and the manifestation of his conscience he was condemned of Pilate Mat. 27.24 25 26. hee was scourged crowned with thorns spit on buffeted by the Ministers and soldiers a reed was put in his hand they bowed the knee before him to deride him they smote him on the head that he might prophesie Mat. 27.29 30 31. the Jews cryed out Crucifie him crucifie him Thus they denyed the holy One the just and desired a murtherer to be given them then was Christ condemned to die and being led out of the City to execution with two evill doers hee carried his Crosse himselfe but being weary and faint by reason of his agony and scourging Simon of Cyren was compelled to helpe him Joh. 19.17 Mar. 15.21 He was hanged upon a crosse by nales that pierced him in his hands and feet his death was cursed in respect of God Gal. 3.13 in respect of man shamefull in respect of punishment painfull in respect of the extention of the veines and sinues and the piercing of them in the hands and feet where they all met and were knit together it was very horrible hee was hanged betweene two theeves for more shame and so was accounted amongst the wicked being nailed on the crosse hee endured thirst reproaches and scoffings of the wicked they wagged their heads and derided him of his faith and doctrine Mat. 27.42 43. here he wrestled with the devill and all his Angels the powers of darknesse Col. 2.15 Heb. 2.14 and by faith with his Father who seemed to have forsaken him at the horror and indignity of this his passion the sunne was ashamed and turned blacke the earth quaked the rockes rent and the vaile of the Temple cleft Mat. 27 45 51. and at the last hee breathed out the ghost commending his spirit into his Fathsrs hands and so death seized on him and separated his soule and body being dead his side was pierced with a lance out of which water and blood issued but his legges were not broken The end of Christs sufferings were partly in respect of God of himselfe and of us as that God the Father for his wisedome mercy and justice might be glorified in the same Joh. 13.31 32. That Christ by suffering might enter into his glory Luk. 20. that he might bring and reconcile us unto God 1 Pet. 3.18 that hee might know to pity and succour us Heb. 2.18 that hee might lend us an example to suffer with him that he might destroy the devill that had the power of death and death it selfe Heb. 2. that hee might ratifie the two testaments Heb. 9. that hee might alish sinne Rom. 6. that wee might be married to Christ Rom. 7. Christ was to die by effusion of blood for to be a perfect sacrifice and to confirme the testament by his death Heb. 9.16 22. Christ was not a meere patient onely in his death but an agent also offering himselfe to God willingly Heb. 9.14 Joh. 10.17 18. Christ himselfe was the Priest Heb. 9.1 the sacrifice was himselfe Heb. 9.14 the Altar was the eternall Spirit 9.1.14 the fire was the afflictions hee felt in himselfe and the spirit Christs person being God and man the sacrifice was of more worth and esteeme than if all men and Angels had dyed Act. 20.28 Therefore was his death not onely a punishment but a satisfaction Christs body was laid in grave untill the third day Christs Kingdome is either essentiall by nature which he hath common with the Father and Holy Ghost Prov. 8.22.30 or it is the second Persons by dispensation as hee is God manifested in the flesh and mediator of the Church Phil. 2.6 1 Cor. 15.24 Of this latter do we treat of in this place The workes and parts of Christs kingly office are these 1 Victory for

Conditionall Absolute are things absolutely promised or spoken without condition on our part Conditionall when God willeth any thing of us but with condition as hee willeth that all men should be saved namely if they will beleeve in Christ Mat. 28.20 As God hath a determining will concerning his creatures so hee hath an appointing will unto them Heb. 10.5 6 7. Whatsoever God willeth absolutely and of it selfe is good Jam. 1.13 Psal. 119.12 God willeth sinnes not simply but by accident as hee knoweth and meaneth to bring good out of them Gods appointing will is wholly manifested in the law of nature and in the written law Gods appointing will pertaines to all men God would have all to beleeve as beleefe is a point of obedience and honour to him but as beleefe is a grace and a gift of God hee willeth not all men to beleeve but his elect God doth not onely know all things and prescribe his will but also his providence and determinate counsell reacheth unto all his creatures Jer. 10.23 Lam. 3.37 Gods providence extendeth even to the very least things Mat. 20.29 Prov. 16.9 Gods providence consisteth in conserving and governing his creatures which creatures are of foure sorts 1 some that have beeing as heaven and earth 2 some that have beeing and life as plants and herbes 3 some that have beeing life and sense as beasts birds and fishes 4 some that having beeing life sense and reason as men God conserveth in his creatures their existence or beeing and their vertues Gods conservation of their existence is the continuing of the substance of the creatures In him wee live move and have our beeing moving being not only locall bul the moving of the heart spirit reason will c. Gods government is the ordering and ruling and disposing of his creatures to his owne pleasure and glory Psal. 104. Esay 45.7 Job 12.10 Gods government in speciall is towards Angels and Men for in them first hee determineth and ordereth their actions secondly hee giveth them lawes thirdly hee executeth justice God determineth and ordereth the actions and inclinations of men moving them and directing them to their end Mans actions and inclinations hee moveth and ruleth effectually God ordereth them to the good of this life and of the life to come which is the chiefest good God ordereth sinne two wayes first by limitation and binding it that it shall goe no further than hee please Secondly by turning it against the nature and will of the sinner into good Gods providence is double mediate and immediate mediate is when he conserveth and governeth one creature by another as by instruments immediate is when he useth no meanes or worketh against means God useth not meanes of necessity but of pleasure these meanes are not to be excluded from Gods providence but included God can use evill instruments for good against their power and will The chiefe meanes to governe the world are Angels The end of all is Gods glory Deus vult gloriam suam necessitate naturae suae non libere The foundation of true glory is vertue or goodnesse Gods glory is spoken of two wayes 1 As an essentiall property of his 2 As the glorifying of himselfe so Gods glory consisteth in the knowledge of himselfe God when he had created the world saw all that he had made and lo it was very good but after God looked upon the earth and loe it was corrupt for all flesh had corrupted his way upon the earth It is then now to be minded how corruption and evill came into the world The corruption of the world is set forth by divers names in respect of truth it is called lying or falshood in respect of good it is called evill in respect of righteousnesse it is called iniquity or unrighteousnesse in respect of Gods law it is called unlaw sunesse or transgression of the law generally it is called sinne that is aberration or missing of the scope or marke in respect of duty it is called disobedience rebellion defection or apostasie disloyalty perfidiousnesse in respect of our first estate it is called a fault or ruine Evill hath no efficient cause but a deficient evill hath neither nature nor substance for all such are of God but so is not evill all such are good but so is not sinne Evill is an accident cleaving unto natures substance actions Rom. 7.21 The creatures were made of nothing and being of themselves not able to sustaine themselves have an inclination to come to nothing if God do not uphold them so evill is caused of nothing Evill began in Heaven amongst the Angels and so spread into other reasonable creatures as men is called sinne their fall and is the privation of Gods Image in them God himselfe cannot do evill or be tempted thereto and he onely hath this priviledge men and Angels want it The Angels therefore being subject to temptation were tempted of their owne motions and willingly gave place to their evill thoughts and being not sustained of God did fall Jud. 5 6. Though wee know not how many yet there were many that fell from their heavenly estate of those many that fell one seemeth to be the chiefe and others drawne by or accompanying him called therefore his Angels Mat. 25.4 Being falne they could not of themselves rise againe neither did God minister any grace or helpe unto them therefore they added sinne unto sinne and so doe continue sinning still extremely untill the appointed time of their damnation The Angels that are falne have divers names to denote their evill condition sometime they are called evill Spirits lying Spirits uncleane Spirits Devill that is a calumniator Mat. 25.41 Sathan that is adversary or fiend Job 1.6 demons of their knowledge Mat. 9.34 wasters or destroyers Deut. 32.17 rugged satyrs of their horrible hew Lev. 17.7 dragon and serpent of their craft and venemous nature Rev. 12.9 the Tempter Mat. 4.3 the Malitious one 1 Joh. 3. the Enemie Mat. 13.28 Roaring Lyon 2 Pet. 5.8 the Strong-armed one Mat. 12.29 Prince of the World Job 12.31 that ruleth in the aire Eph. 6.12 2.2 Beliall the unruly or without yoke Mans first sinne is fitly called disobedience or fall for the Law was significatively given to testifie man to be subject to Gods Law and his obedience And whereas before man walked with a steady foote in Gods ordinance by this fact hee stumbled and fell from the seat of integrity The efficient immediate cause was man himselfe of his owne free will without any necessity inward or outward transgressing the Law The efficient cause remote and mediate was the Devill tempting man to sinne The instrumentall cause was the serpent whose tongue the Devill abused to frame arguments to beguile with The arguments or causes to move inwardly were first directly perswading for good that they should be as Gods Secondly perswading from feare of punishment Adde to