Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	law_n	life_n	sin_n	22,698	5	5.7840	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11058	An exposition on the fourteene first chapters of Genesis, by way of question and answere Collected out of ancient and recent writers: both briefely and subtilly propounded and expounded. By Abraham [sic] Rosse of Aberden, preacher at St. Maries neere South-Hampton, and one of his Maiesties chaplaines.	Ross, Alexander, 1591-1654.; Ross, Alexander, 1591-1654. First booke of questions and answers upon Genesis. aut; Ross, Alexander, 1591-1654. Second booke of questions and answers upon Genesis. aut	1626 (1626)	STC 21324; ESTC S116181	141,572	354

of God Gen. 24. Iacob confesseth that Abraham and Isacke walked in the sight of God Gen. 28. God requireth Israel to walke in his wayes Deut. 10. They are blessed who walke in the law of the Lord Psal. 119. Euen so we must walke in the newnesse of life Rom. 6. We must walke honestly as in the day Rom. 13. Wee must walke by faith 2 Cor. 5. We must walke in the spirit Gal. 5. We must walke worthy of our vocation Eph. 4 In loue as children of the light Eph. 5. Worthinesse of God Col. 1. And if we passe our life in walking so we shall hereafter walke with him in white Reu. 3. Who walketh in the midst of the seauen golden candlesticks Reu. 2. Q. What plaine was this which is here called the plaine of Mamre A. It is a plaine or an oake groaue not farre from Hebron which city of Hebron was also called Mamre Gen. 23. 19. Therefore from the towne this plaine is so called and this towne was called Mamre from a certaine Amorite of the same name with whom Abraham made a couenant Gen. 14. 13. Where there is mention made of him and his two brothers Eschol Aner In this Mamre Abraham liued a long time and neere to it he and his wife Sarai Isack and his wife Rebecca Iacob and his wife Leah were buryed in one graue Gen. 49. 31. Q. What was Hebron A. A city in Canaan which was built seuen yeares before Zoan in Egypt Num. 13. 22. Which Zoan is thought to be Tanis and it is supposed that this Hebron was builded by Heth the sonne of Canaan whose posterity the Hittites inhabited in it till Iosuahs time it was sometimes possessed by Gyants whom Caleb droue out Ios. 15. 14. It was a chiefe city in the tribe of Iuda and after called Kiriatharba Ios. 14. 15. From one Arba a grea●… man amongst the Anakims This towne became the inheritance of Caleb Ios. 14 14. And was made a city of refuge Ios. 20. 7. Here Dauid was first annointed king and reigned there seauen yeares 2. Sam. 2. This towne then was both a seat for the kings and the priests also and it was called Hebron from Hebron the sonne of Caleb and some thinke it was to this city that Mary came to visite Elizabeth which Luke calleth a city of Iuda in the hill countrey Beza in annot in Luc. cap. 1. Q. What did Abraham when he came to the plaine of Mamre A. He built an Altar to the Lord both to sacrifice thankfully to God as also to sanctifie this place where he was to remaine and this is the third Altar we reade that Abraham built He hath set vp three altars as three testimonies of Gods loue to him and his thankfulnesse to God and that in three famous places one at Sechem the other at Bethel and the third at Hebron Now as Abraham whether soeuer he went did build altars and sacrifice thereon to the Lord so should we at all occasions be ready to offer vp spirituall sacrifices praise and thanks-giuing the calues of our lippes Orationum hostias et miserecordia victimus saith Lyranus To pray euery where lifting vp pure hands without wrath and doubting 1. Tim. 2. 8. For God delighteth not in outward sacrifice nor in burnt offerings for the sacrifice of the Lord are a broken spirit he is pleased with the sacrifice of righteousnes Psal. 51. 16 c. Questions on the fourtenth Chapter Quest. VVHy doth Moses so carefully set downe the warres of these kings A. That we might consider the excellent carriage and happie successe of Abraham in warring with so many kings with so few men and that with such a happie euent that both hee ouercame them and tooke their goods and rescued Lot Secondly that we might see the reward that Lot hath for desiring to dwell with such wicked companie himselfe is taken prisoner and his goods taken from him Thirdly that wee might see how mercifull God is and slow to destroy those cities in the plaine because of their crying sinnes had already deserued fire from heauen Yet God by this small ouerthrow will warne them if they doe not repent a greater punishment is at hand Fourthly that wee may see the cause of this and all other warres for the most part to wit pride and ambition for ambition mooued Chedorlaomer to subdue so many nations and pride mooued those nations to shake of his gouernment Fifthly to teach vs how God oftentimes vseth the seruice of the wicked to punish the wicked that the punishers themselues may be punished as Assyria the rod of Gods anger is sent to punish hypocrites but God will punish the stony heart of Assyria Isa. 10. Sixthly that we might know that the Sodomites were iustly ouercome because they resisted the ordinance of God and refused to be subiect to the higher powers for there is no power but of God Rom. 13. Q. What kings came against Sodome and the other cities of the plaine A. Amraphel king of Shinar that is of Babel and this is thought to be Ninias the sonne of Semiramis Secondly Artioch king of Elasser that is of Persia as some thinke and not of Pontus Thirdly Chedarleomer king of Elam the Elamites were a people that dwelt in the vpper part of Persia. Fourthly Tidal king of nations that is of a people gathered together of diuers nations so Galile is called Galilec of the nations Esay 9. Matth. 4. These foure kings came against the fiue cities of the plaine which here are forewarned of God by these warnes but afterward were burned with fire from heauen except Zoar which was spared for Lots sake Gen. 19. And for the smalnesse of it was called Zoar for this cause also it seemeth that Moses doth not here name the king of this Citie because it was so small Q. Where did these kings ioyne battell together A. In the valley of Siddi●… which is the salt sea and it was so called afterward from the euent for at this time it was a pleasant plaine but afterward it was turned into a salt sea or lake for the Hebrewes call euery collection of water sea and as this part of Canaan was turned into a barren lake so now that whole land is made barren of all spirituall graces and as this plaine for sinne is turned into a sea of salt so was Lots wise for looking backe turned into a pillar of salt because neither this countrey nor shee were seasoned with grace and obedience to teach vs how we should be seasoned we must haue salt in our selues Mar. 9. 10. All our sacrifices must be seasoned with salt Leuit. 2. 13. Yea our speech must be seasoned with salt Col. 4. 6. Q. May kings lawfully and with a good conscience make warre A. If their cause be good their affection sanctified their authoritie lawfull and if they finde there is no other meanes to suppresse the enemie to secure themselues and aduance Gods glory they may lawfully raise wars for

hundred and fourescore yeeres old that is twentie yeeres before he was fiue hundred and before Sem was borne yet Moses speaketh of Sems generation before the vttering of these words because speaking of the generation of the Fathers from Adam vntill the Floud he would not leaue out the generation of Sem although he was borne twentie yeeres after the vttering of these words of God Q What were these Giants that are here mentioned A. They were men of great stature of bodie and therefore strong and powerfull as also cruell wicked ambitious in Greeke they are called Gigantes that is engendred of the Earth not as though they were the sonnes of the Earth as the Poets thought but because of a great deale of earthly substance they carryed about in their bodyes as also in respect of their minds being earthly-minded in Hebrew they are called Nephilim from falling because as Apostates they fell from God and being cruell they fell on men and caused many by feare to fall before them Q. Then is it true that there haue beene such mightie men of great stature which wee doe call Giants A. Yes both sacred and prophane Histories doe testifie so much Augustine saith Lib. 15. de Ciuitate Dei That he saw a Tooth of a man as great as an hundred of ours Pl●…nie recordeth in his seuenth booke That in Creta out of a Hill was digged the body of a man of six and fortie cubites The Spyes that were sent to Canaan reported That they seemed Grasse-hoppers In comparison of the Giants of that I and Num 13. The y●…on Bed of Og King of Bas●…an was nine cubites long and foure cubites broad Deuteronomy 3. Goliah of the Philistins was a mightie great Giant And many more examples might heere be alledged Q. But were these Giants begotten of Diuels and women as some haue thought A. Seeing these Giants were of the same substance and nature that other men are differing onely in the quantity of their bodies from others which is no essentiall but accidentall difference they were men and begotten of men and women secondly if diuels had begotten them of women they had beene neyther men nor diuels but a third kinde different from both for when two of diuers kindes couple together they bring forth a third kind different from both as the Horse and the Asse beget a Mule which is neither Horse nor Asse now diuels and women being much more different in nature could not bring forth Giants seeing these were men thirdly diuels being spirits cannot procreate as is already proued Q. What was the sinne of the first World A. Moses in the fift verse of this Chapter describes their wickednesse that it was great secondly it was vniuersall and not amongst a few thirdly it was volu●…tary of purpose their whole s●…udy was bent to wickednes fourthly it was not for a while but all the daies of their life So then it was not without cause that God sent a floud of water to cleanse the earth from that floud of sinne with which it was ouerflowed Q. How is it vnderstood that God was sorrowfull and repented A. God properly repenteth not 1. Sam. 15. for it is contrary to his prescience neither is he mooued with sorrow because he is vnchangeable Iam. 1. 17. But these and such like speeches are attributed to him after the manner of men for man when hee repents changeth his deed so God is sayd to repent when he changes that which he did before and as man when he destroyeth that which he loueth is greeued so God is sayd to be mooued with sorrow because he commeth to destroy man whom he so highly loued and aduanced ouer all the creatures Q. Why did God say he would destroy the beasts and the fowles A. Not because they sinned but because they being created for mans vse man their Lord and maister being punished they must also suffer with him for by this God will shew how hee abhorreth sinne in punishing dumbe beasts for mans sin so the beast that lyeth with man must be killed though it haue no wit Leu. 20. 2. When man was drowned there was no vse for the beasts Thirdly to augment mans punishment and make it the more fearefull when not only he but all his goods and possessions are seized vpon by Gods wrath Q. What meane these words Noah found grace in the eyes of the Lord A That is God was fauorable and mercifull vnto him So this phrase is vsed of Lot G●…n 19. of Moses Exo. 33. of Dauid Acts 7. of Mary Luke 1. Heere wee see Gods children shall not want their commendations howsoeuer the World despiseth them Noe is heere hated of the World but hee found grace in Gods eyes Secondly wee see that God will not destroy all mankind but will saue a few for propagation of his Church Thirdly there was no time so corrupt in which God had not some to worship him Q. Wherein did Noe find grace in Gods eyes A. In that he was preserued from the floud when the World was destroyed Secondly in that Man-kinde was preserued and restored by him Thirdly in that his dominion ouer the creatures was restored as it was to Adam Fourthly in that hee receiued a larger Patent then Adam had to eate flesh Fiftly in that God did smell a sauour of Rest in his Sacrifice Sixtly in that God maketh a Couenant with him conf●…ed by the Raine-bow that hee will neuer destroy the World againe with Water-Seuenthly in that hee was a type of Christ and his Church And many other prerogatiues had Noe which were as many pledges of Gods fauour to him In Hebrew Noe signifieth Grace the order of the Letters being changed Q. What is meant here by the Generations of Noe A. His off-spring and things that befell him of which hee doth not speake immediately but of his vertues that he was a iust and perfect man c. And at these words the Hebrewes doe begin a new Section which reacheth to the 12. Chapter so that they diuide the whole Law into 54. Sections or Lectures which they read in 52. Sabbaths and Genesis is diuided into 12. Chapters or Lectures Q. How is Noe called a iust and perfect man A. Not absolutely so but in respect of that ●…roward generation Secondly because he endeuoured to be so and made a conscience of his wayes for God accepts the will for the deed and a part for all Thirdly because of his Faith for wee are iustified by Faith and the iust liueth by Faith Now Noe was made heyre of Righteousnesse which is by Faith as it is in the Hebrewes 11. And this doth the more commend Noes righteousnesse that in such a ●…roward age he was iust and perfect Q H●…w is ●… vnderstood that the Earth 〈◊〉 〈◊〉 before God A. By the Earth we vnderstand Men both because they are the inhabitants of the Earth as also because they were earthly-minded and here to their disgrace they are called Earth as before Flesh who

dwelling when hee dyeth his glory shall not descend after him c. The other end why they build this Tower is least they be scattered abroad a feare which did arise from their guiltie consciences for the wicked flie when no man persueth Prou. 28. 1. Yet though this building of this Tower proceeded of pride and the intent of the builders was to dishonour God and get themselues a name we must not for this condemne the building of Towers and Forts which are for ornament and defence Q. What doth the Tower and Citie of Babel signifie A. As Ierusalem is the type of Christs Church so is Babel of the diuels Synagogue and therefore as Christs Church and Satans Synagogue are contrary so is Ierusalem and Babel Ierusalem signifieth the vision of peace because the King thereof is the Prince of peace the subiects are at peace with God with men and with their owne consciences But Babel signifieth confusion for as there is nothing amongst the wicked but disorder and confusion so to them there is no peace Secondly Nimrod out of his pride built Babel to glorifie himselfe but Christ by his humility builded the Church to glorifie his father Thirdly Babel is built in a low plaine for the wicked seeke those things that are below but Ierusalem is a city built vpon a hill for the conuersation of the godly is in heauen Fourthly Babel is built with bricke and slime but Ierusalem is built with gold and precious stones Reu. 21. Fifthly diuersitie of tongues was a meanes to leaue off the building of Babel but diuersitie of tongues was a meanes to begin the building of Ierusalem Act. 2. Sixthly the building of Babel was the cause why the people were dispersed and separated but the building of Ierusalem is the cause why they are conioyned and vnited seauenthly Babel is fallen and is found no more for the memoriall of the wicked shall perish Prou. 10. 7. But Ierusalem shall dwell from generation to generation Ioel. 3. 20. For they that trust in the Lord shall be as Mount Sion c. Psal. 125. 1. Eighthly Babel is the hold of euery fowle spirit and a cage of euery hatefull bird Reu. 18. But Ierusalem is that holy city comming downe from God out of heauen Reu. 21. Therefore let vs come out of Babel least we be partakers of ●…er sins and receiue of her plagues Reu. 18. 4. Q. Did God descend locally from heauen to see the Tower A. No but when he brings out some extraordinary effect of his power and prouidence whether it be of iustice or mercy he is said to descend so he descended to see Sodom Gen. 18. 21. He descended to deliuer his people from Egypt Exod. 3. 8. He descended on Sinay Exod. 19. 11. So he is desired to descend Psal. 144. 5. Esa. 64. 1 c. So here because he would manifest the effect of his iustice in confounding their tongues and dispersing of them he is said to descend but if we say with many of the auncient fathers that Christ oftentimes did assume the forme of man before he had fully vnited it to himselfe in the Virgins wombe then we must also say that God heere did descend locally though not as God but as man But howsoeuer here we see that God will not strike till he descend and see their wickednesse that is make it be seene and openly knowne both a notable example of patience and an excellent president for iudges who first must examine before they condemne Q. Why are the builders of the Tower called here the sonnes of Adam A. To put them in minde of their base originall which was red earth that their pride might be cast downe who being but dust and ashes yet durst attempt to build a Tower against the God of heauen their maker secondly to teach vs and all posterity that we doe not arrogate any part of diuine honour to our selues or attempt any thing against him who may redact vs to nothing for hee is Almightie and we are but the sonnes of Adam therefore when wee doe forget our selues he can drowne vs with 〈◊〉 kill vs with 〈◊〉 turne vs into beasts with 〈◊〉 and resolue our bodies into lice with Herod thirdly that we doe not too much admire and adore the Potentates of this world for let their power bee neuer so great yet they are but the sonnes of Adam therefore Vide vnde es homo et erubesce Q. How is it vnderstood that the people 〈◊〉 one A. Not onely in place and speech but also in consent and affection and this vnion made them the more forward to begin that worke so that they would not willingly be restrained from that which they had imagined to doe and here we see that the wicked haue their vnity but it is altogether against the Lord and against his annointed Psal. ●… Therefore such vnion cannot stand and if the children of darkenesse bee at such vnion amongst themselues much more should the children of light who haue but one father one mother one head one redeemer one spirit one word one baptisme one bread which we eate one cup which we drinke one common enemy and one hope of inheritance Secondly we see their stedfast resolution that they thinke nothing can restraine them from their building so confident are the wicked in workes of darkenesse Thirdly we see that God is not idle he notes and obserues their doings he that sitteth in the heauens doth laugh them to scorne Psal. 2. Q. How and to whom did God speake here when he sayes let vs goe downe A. Properly speech belongs not to any thing but to man who onely hath the instruments of speech yet there is an internall and mental speech in spirits which is nothing but the reasoning and discoursing of the minde and this speech is imperfect in respect of man for none vnderstands what is in the minde of man but himselfe in Angels it is more perfect for they vnderstand one another by this mentall speech but in God it is most perfect for after an incomprehensible manner he speakes to himselfe and the three persons in the glorious Trinity doe vnderstand one another after that manner which we cannot conceiue much lesse expresse Thē as our minds internally and spiritually can speake to God although our tongues do not mooue so can the Angels speake to one another so can God both to them and vs. In times past God spake so to the Prophets and oftentimes by his Spirit he speakes so to his Saints still yet God may be said to speake when he frames audible voyces in the ayre as Mat. 3. Or when his Angels assuming mens bodies doe speake in his name as often in Scripture and most excellently did hee speake when his onely begotten Sonne did assume the whole nature of man By this essentiall word he hath spoken to vs in these last dayes Now because the Father speakes here to the Sonne and Holy Ghost wee can neither define nor