Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	natural_a	soul_n	2,290	5	5.4218	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96627	The vvay to life and death. Laid down in a sermon, 1629. before the Lord Major of London then being. / By N. Waker M.A. late minister of Jesus Christ at Lawndon in Buckinghamshire. Now published for the reasonableness of the advice therein given, touching the five controverted points, viz. predestination, general redemption, freewill, conversion, and perseverance of the siants. Directing a safe way for the practice of private Christians, as confessed by the disputants on both sides.	Waker, Nathaniel.; Waker, John.	1655 (1655)	Wing W281; Thomason E1639_1; ESTC R209056	41,542	102

year to shed a tear the debt in time would be discharged And though this be an unconceivable time yet it would comfort a little if then there might be an end or a mitigation of the torment but here the worm dieth not the fire never goes out here death ever lives want knows not how to be desective the end ever beginneth and death which we now so fear as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most fearful of all other fearful things for it is indeed the king of fears will they then desire as a Paradise but it will fly from them and that second death will feed on them as grasse which suffers a continual death being cropt by the cattel and yet still lives in the root If God preserve the three children in the flames that they be not burnt if mount Aetna sends forth flashes continually and it is not consumed It s St. Aug. argument If the Salamander live perpetually in the fire why cannot he by his power support their nature to live for ever that they may ever dye Oh how much better were it for them that they had never been or as they had lived like beasts so they might die like beasts to be no more So we see the consolations of the flesh are the desolations of the soul Carnis consolationes sunt animi desolationes Hell never restores those whom it once receives Infernus quos semel recipit nunquam restituit saith Cassiod So Aug. sins are bound and loosed here in the world to come is nothing but remuneration and condemnation Hic ligantur solvuntur peccata in futuro seculo nihil est nisi remuneratio condemnatio no end no ease no intermission And thus you have heard the reward of the wicked and the fearful doome o them that live after the flesh This is the cause why the man is deprived of comfort and filled with sorrow in this world why the soul is deprived of God in spiritual death and the body of the soul in corporal this is the reason why the soul is deprived both of God and the world from the natural death to the resurrection and why both soul and body are deprived of the vision and fruition of God to all eternity Nor must you think this to be a meer fable or Poetical fiction or that we make the matter worse then indeed it is the singular purity of God cannot abide sin therefore it must be purged by blood or fire God will have his justice magnified therefore will not spare an onely Son he will have truth maintained who often hath declared this in his Word it s an irrevocable decree that they who live after the flesh shall dye In the first decree he said to Adam Moriemini but his goodnesse reversed it to Nineveh Ye shall be destroyed but yet upon their repentance spared and so may these else know this is a branch of the second Covenant which shall not be abrogated For what can God give better then his Son on his part or upon what easier termes can he capitulate with us His wisdome hath thought meet that there should be som bounds to his mercy else he should seem prodigal of it and be thought to have absolute need of his creature and therefore notwithstanding Christ his satisfaction to declare his justice against contemners of his grace and haters of purity he hath said and sworn that unbelievers shall not enter into his rest and hath peremptorily decreed without hope of repeal or mitigation of the censure that If ye live after the flesh ye shall dye It 's not finis operantis but operis for they would live after the flesh and not dye they would live like Devils and dye like Saints the life of Balaam but the death of the righteous But he that sins voluntarily must suffer involuntarily there is a connexion of these ab ordine justitiae divinae He that soweth to the flesh shall of the flesh reape corruption Let not man then separate what God hath joyned and though he assay it he shall never be able to do it If they will live after the flesh they shall dye But as St. Gregory upon the Parable of the rich man Recordatione magis eget versus iste quam expositione so I may say of this therefore we will draw hence some Corollaries which may be for our Spiritual direction First then will sin cousen us thus The Use for Information who would have suspected that such beginings that promised such delight would have ended thus that so glorious a Sun-shine morning would have closed with such gloomy blasts with such thunder and lightning stormes and tempests then let no child of God envy the wicked their delight in sin not grudge at his delicious fare Silkes and Sattins Much good may do Nabal with his good chear and Haman with his preferment I envy not the whole world to Alexander upon such hard terms there is poyson in their delicates and clothes are fafcinated their advancement prefers them to the gibbet their very life is but a continual death and how bitter shall be the death of these men Rather let me have Jacobs pillow and Canopy so I may have his dream let me have John Baptists hair-cloth so I may have his conscience No I admire those worthies of old that would choose to do or suffer any thing rather then split themselves upon these rocks Oh happy confessors and thrice blessed Martyrs that passed thorow fire and water and refused no torment no death that they might be delivered from the second death Let me passe under Esayes saw and endure Jeremies showres of stormes let me not refuse Zacharies sword nor the Lyons den with Daniel let me be beheaded with St. Paul or crucified with Andrew and Peter let me be flayed with Bartholomew or my braines dasht out with St. James let me be put into a vessel of scalding liquor with St. John or broyled on the Gridiron with Laurence let me suffer abstinence affliction persecution exile imprisonment with those holy Fathers of old Chrysostome Athanasius Ambrose Hierom let me be given to the wilde beasts with Polycarpus and Ignatius yea if it were possible let all these meet and the tormentots prompted by the Devil himself see if they can invent any torment more exquisite let me suffer in this world what humane nature is capable of rather then be forsaken by God and dye ever Oh blessed Christians that would offer your selves rather to your persecutors in the dayes of Tertullian Ego sum Christianus Christianus et ego I shall ever subscribe to that of holy St. Aug. Domine hic ure hic seca ut in aeternum parcas and again Do de me poenas ut ille parcat I had rather suffer Gods chastisement then his punishment And I would to God this might be an advertisement to us all how we live after the flesh though it be pleasing and profitable for a while yet the event should deter wise men

flame Dolet etiam anima non in corpore constituta nam utique dolebat dives ille apud inferos quando dicebat Crucior in hac flamma And not onely with present torment but with fear and expectation of future his case is like to a condemned malefactors who is adjudged to live two or three years under the place of execution the gallowes and all those instruments of death continually in his eye in the mean time he is bound with chains whipped with Scorpions fed with the bread of affliction Thus he is most exquisitely tormented with pain of the present and horrour of that future vengeance that is likely to fall upon him So the divels cry out Torment us not before the time But this is not all The dregs of this cup of vengeance are yet behind You shall dye that is your bodies at that dreadful day with the sound of the Trumpet shall be awaked like a Traytor to be brought before the Judge and shall hear that doleful doom Ite maledicti c. Go ye cursed Now the losse here shall be unspeakable In regard of losse He shall lose God and that losse is infinite because he is an infinite good not in regard of his power for that will be ever present to torment him but in regard of the light of his countenance that shall never more comfort him Mat. 25.41 here is a total desertion and a final exclusion from his presence Chrys Should any one suppose 1000 hells it will not be so much as to be driven from the happinesse of this beatifical glory Si mille aliquis ponat gehennas nihil tale dicturus est quale est à beatae illius gloriae honore repelli Oh what Tophet is not a Paradise what flames are not a bed of down to this that that God who is the comfort of our soules that wisheth and intreateth us now to be reconciled shall then shut up his tender mercies in eternal displeasure Ite maledicti c. Go ye cursed Again there shall be a total privation of all the gifts of the Spirit charity peace wisdome piety mercy and all the meanes that tend thereunto Word Sacraments c. But it may be they will like the losse of these In the next place there shall be a losse of the world and all the pleasure of that therefore St. Aug. notes that Abraham speaks to the rich man of good things past Omnia dicit de praeterito Dives erat epulabatur recepisti No meat nor drink cloathing company houses not so much as a drop of water to cool thy tongue Nay which is strange their very sins they shall lose some of them those sins which delighted them they cannot commit no adultery or lasciviousnesse no drunkennesse gluttony and revellings no Play-houses or brothel-houses there but those sins which shall torment them they shall be suffered to commit if God withdraw the light of his countenance Wicked men can comfort themselves with the creature now or if the creature deny them solace Gods people can encourage themselves in God but when both God and the creature are lost what comfort can there be You shall dye In regard of sense in hell In regard of sense a total and eternal bondage of the whole man when soul and body being re-united both shall be cast into that Lake of fire and brimstone where the body shall be terrified in all the senses in all the parts outer darknesse to the eye for there are flames but no light heat but no comfort to the ear howling of tormented spirits weeping and wailing and gnashing of teeth to the smell a stench of brimstone the very dregs of Gods wrath to the feeling exquisite pain by fire There shall be teares in the eyes for there is weeping and wailing horrour in the eares cursing and complaining brimstone to torment the tongue hands and feet bound with chains fire to torment the whole body but Oh forlorn wretch hear more terror yet But the most exquisite pain shall be in the soul because that is the fountain of sin which being infinitely abhorred by God in his wisdome he will find out and by his power execute some grievous punishment on it and this is termed fire a fire proportionable to a Spiritual essence if not in the nature of it yet by the supernatural power of the revenging Judge exalted to a height of transcendent efficacy and the soul though in the nature of it immaterial yet made passible by the power of a revenging Judge that noble celestial substance for subjecting it self willingly to brutish sensuality shall be unwillingly subjected to a sensual pain this pain is the more exquisite being principally in the soul that disease tormenteth most which seaseth upon the spirits Cain that felt but one spark of this fire was a perpetual vagabond Judas so tortured as to hang himself when he did but taste of this cup. Oh what will their torment be that drink the very dregs of this cup and live in the midst of these flames Now the intellect shall be perplexed with the continual meditation of this mourning that happinesse is lost through her own default and gnashing the teeth that others have it and the soul shall not chuse but reflect upon it self and behold her deformity and torment and shall have nothing to drive away this meditation The intellect shall represent this unto the will which shall hate it self and curse God that doth cause it to be captivated in those chaines of darknesse so that the soul shall for ever be a burthen to it self desire that it were annihilated and hate God that supports her in being the memory which is the souls storehouse shall continually reflect unto the conscience the cause of all this misery with a Fili recordare which shall be as a worm continually gnawing so that the soul shall hate God who cast it into that place and the Devil that torments it in that place and all the infernal spirits which add unto its torment and the blessed Saints and Angels which are in a better place as an unthrift lookes out at prison-grate upon men at liberty and the body as a companion of sin and wo and it self who through her own default is brought unto that place and by all shall be brought to those exigences which no tongue of man or Angel is able to relate But that which makes all compleat this shall be eternal heaven and all comfort are irrecoverably lost and the worme dieth not though this punishment cannot be infinite intensively for then it would annihilate the creature being finite yet in regard of duration it 's infinite that so satisfaction may be made to an infinite justice If the lives of all creatures were added together and spun out into one and at the expiration of that there might be an end of their torment it were some comfort Were they to expiate their sins with an Ocean of tears and yet but every thousand

St. Gregories memento to keep him from walking after the flesh was this Wo to them that are at ease in Sion St. Hierom's that last trump Surgite mortui St. Augustines Not in surfeiting and drunkennesse and this may be the Christians Moriemini And why will ye dye God delights not in your destruction He hath given you this Memento that you might not walk after the flesh Needs must you feel this if you will not now fear it Remember this you riotous eaters of flesh you that follow wine and strong drink till you are inflamed you that inflame your soules with lust and drown your bodies with a dropsie that forget God and the operation of his hands the Church and the afflictions thereof your selves and your latter end But now the question is what it is to be a drunkard and it must be a fair print that the drunkard can read and with Anaxagoras they will put us to prove that the snow is white Surely he is a drunkard and glutton and so lives after the flesh that eats and drinks inordinately immoderately unseasonably Inordinately that directs not these to Gods glory so that he is unfit to pray read hear on Gods day or do the works of his calling on other dayes Let them think of this that are so good forenoones men but so bad afternoons Or immoderately which immoderation is to be estimated according to divers particulars not alone when it is more then the stomach can bear but when it is more then their estate calling businesse or Religion will allow Or unseasonably and when that is nature it self as a Reverend Prelate of our own hath observed will direct us When any of these four passions are predominant we refuse sustenance anger fear grief desire 1. For anger you see Ahab refused his meat when he was vexed 1 King 21.4 When our stomacks are big with indignation against our selves for sin it is unseasonable to pamper the flesh 2. In fear so Paul and his companions in the ship cannot eat Act. 27. So if we have just cause of fear in regard of publick calamities let wise men judge Is 22.12 If there be fear of losing the soul much more in the Plague David in War Jehosaphat in Famine Joel If destruction be impendent Hester and the Ninevites will fast and whether it be not seasonable for us to fast now let wise men judge 3. In grief fasting and mourning are joyned together Psal 102.4 My heart is smitten and withered like grasse so that I forget to eat my bread So David 2 Sam. 12.15 Much more when we have cause to grieve for the abominations of our Land the desolations of our Neighbour-Countrey the jeopardy of our own soules and lives the losse of God 4. In desire 1 Sam. 14.24 So Esau in hunting in regard of better performance of some duty or to obtain some special favour it will feather our prayers and put life into them In a word when God by his Judgments or his Substitutes by their Edicts call us to fasting they that eat and drink but moderately live after the flesh Nay I will go one step further I see no reason but that the looking upon Wine with a lustful eye should be accounted drunkennesse as well as hatred and envy murther covetousnesse theft or a wanton lustful eye adultery and if this be to live after the flesh how many embarked in that dangerous Voyage of eternal death Many like Dionysius lying at a siege would be sick if they might not surfeit and be drunk now and then How doth our Land abound with such monstrous hell-hounds now swearing and scoffing anon railing and blaspheming disclosing secrets of State or Family Will you have the portraiture of it Like Circe it turns men into all shapes Go into Bedlam where some rave some sing some whoop and hollow some cry or if you will view some filthy puddle where swine tumble and wallow themselves toads and frogs lie croaking or if you will launch out into the deep and view the Sea-Monsters An hospital hath not so many Lazars nor a dung-hill so many ill sents as you shall see and smell in their meetings Nay suppose all these together it s not a sufficient expression you would think devils were come down in the likenesse of men and entred into the swine that drives them headlong into the Sea of Gods wrath Oh this is a dainty life thinks the Jovial companion but remember what followes Thou must dye and come to Judgment Hear thy doom written in letters of blood Wo to drunkards saith Esay Wo saith Habakkuk Wo saith Solomon Howl saith Joel Weep saith St. James Ye shall dye saith our Apostle scarce a Prophet or an Apostle but hath thrown a stone at him Look ere long to have a head full of wind legs swollen with water cheeks blown with ayr a face red with fire ever blushing though past grace eyes running though not a tear of remorse trembling in the joynts though no fear of Gods Judgments Needs must he dye for this drawes the heart from God and makes a man break all Gods Commandments makes his belly his God blasphemes his Name profanes his day despiseth dominion and dignity I have often with indignation seen his Majesties portraiture hang'd up for a sign and that sacred name of Majestie used in an health when the frothy mouth and stammering tongue can scarcely speak a distinct word it kills more then the sword fills more full of prodigious and Sodomitical lusts robs God and Church poor family a mans self he is a railer a reviler a slanderer he hardens his heart against God believes nothing lives licentiously and the more likely to dye there is so little hope of amendment he despiseth the Magistrate that doth correct him and for the Minister that reproves him he is the drunkards song How can he repent that cannot confesse and how can he confesse that forgets when he is sober what he did when he was drunk If he be of a more melting disposition it is his liquor that doth facilitate his teares but he returnes like the dog to his vomit shamelesse and fearlesse Remember this ye furious hot-spurres For Exhortation if anger command you 'l kill and slay hence so much blood You shall dye hereafter and it's pity you should live here Oh remember this ye debauched swearers foul-mouthed hell-hounds that fall upon the sacred body of Christ and tear him in pieces swear him all over from head to foot that pull his precious body from his soul his blood from his body that rake in his wounds and crucifie him afresh The curse shall ere long enter into your houses and hearts and never leave you till it bring you to ruine Remember this ye ambitious Nimrods aspiring Hamans that to attain your ends swear forswear falter c. and climb up this craggy rock though with never so much difficulty c. Consider this ye insatiable stallions that neigh after your neighbours Wives

and glory in your shame you that are perfidious to God and man forgetting your Marriage-vow as if your lust were asleep rouze it up and foment it with lascivious pictures scurrilous talk filthy Poems pictures Stage-playes the seminaries of filthinesse you that are wise to do evil and invent prodigious wayes to satisfie your lusts Strange punishments shall be for such workers of iniquity Remember Absalom that defiled his fathers Concubines Heaven would not receive such a miscreant nor the earth bear him he was hang'd betwixt both Remember Sodom and Gomorrah that burned in unnatural lusts God sent fire from heaven to consume them But if they escape that a worse is preparing it will be at the last bitter as wormwood sharper then a two-edged sword Remember this ye haughty persons that speak swelling words of vanity that wear Lord-ships on your backs that spend so much time in trimming up that house of clay you men that are so effeminate and women that are grown Monsters wearing apparel against shamefastnesse utility and decency you in whom nor Magistrate nor Minister can work any reformation but make idols of your selves take heed God send not a rent instead of a girdle and baldnesse instead of your borrowed powdered brayded hair Take heed God do not send an enemy to pull off your ridiculous apparel and discover your shame to your reproach but if you escape here you shall be sure to smart for it hereafter Remember this ye rich men you that go clothed in purple and scarlet and fare deliciously every day It 's impossible for those that live after the flesh to enter into heaven it s very difficult for a rich man not to live after the flesh You may not do with your own what you will not be proud of your own cloathes nor play the gluttons with your own food nor be drunk with your own wine nor lascivious with your own wives Ere long God will pose yon with these two Quaeries How you came by your wealth and I will not bid you rememmember how much you have hoarded up by sacriledge by oppression and cousenage the second How you have imployed it in good chear in brave apparel so much for the satisfying of my voluptuous pleasure scarce any for the glory of God in heaven and poor Lazarus on earth Your account will be woful you stand in slippery places therefore by how much wealth encreaseth by so much had you need to be more watchful Oh remember this all ye that forget God lest he teare you in pieces when there is none to deliver Let no man deceive you with vain words for these things sake the wrath of God comes upon the childaen of disobedience but if nothing will reclaim you if you will not fear it you must feel it Go on then thou debauched sinner let loose the reines to all licentiousnesse please the flesh in all sensuality eat drink and be merry account our words as wind and death and torment as some Poetical fiction cloath thy self in purple and scarlet and fare deliciously every day let the poor dye for want of thy superfluities prefer thy dogs before poor Lazarus live like an Epicure like a beast like a devil but remember that destruction will overtake thee as a whirlwind unsatisfied hell will ere long send pale death as an inexorable Sergeant to arrest thee and thou shalt be cast into prison and not come thence till thou hast paid the uttermost farthing Time will come when having irrecoverably lost the blessing with Esau thou wilt howl and say Blesse me even me also but there shall be no place for repentance As a man that seeth a costly feast when he himself is pined thou shalt see Abraham Isaac and Jacob set down at Gods Table then shalt thou think There is such a one whom I once scorned now he is comforted I am tormented Ah wretch that I am I was invited as well as he Alas how much precious time have I now mis-spent wherein I might have gained much to mine own soul how many admonitions have I contemned and now it 's irrecoverably come upon me How ost hath Christ opened his wounds to heal me stretched out his arms to receive me intreated me not to grieve his Spirit nor to crucifie him afresh With what earnest sollicitations hath he wooed me to be reconciled but I would not Oh what doth it profit me now that I have been cloathed in purple and scarlet c. How much better had it been for me to have been the very off-scouring of the world a worm and no man yea better for me that I had never been or might yet at the last cease to be but all this is now justly come upon me because I would not hear my Saviour and his messengers nor pity mine own soul but while I was seeking my venison have lost my blessing But if all this will not avail to dehort men from living after the flesh give me leave to turn my speech to you Reverend Sages whom under his Majesty God hath placed at our stern Let it be your care to revive those gasping Lawes constituted against swearing and surfeiting and drunkennesse c. not onely for the punishing but for the preventing of this latter for this purpose remember your oaths do not play with the Evangelists as it is the fault of too many else you through your neglect may bring ruine to the Land and the blood of these men upon your heads Impunitas ausum parit ausus excessum so the sin will be ultimately terminated in you and principally let your lives be exemplary reform your families let not your Cellars be turned into Ale-houses nor your houses shops for the devil Tophet is enlarged for such that live after the flesh and by their example draw others And you that have the Ecclesiastical power Oh improve it to Gods glory and for his sake quicken discipline against these walkers after the flesh If they will needs die pull them by violence out of the fire Let not the sword rust in the sheath or if you do draw it think it not enough to flourish it and if you will strike lay on upon these walkers after the flesh Oh give not Church-Wardens cause to complain that they still present but can see no reformation nor the delinquent to boast that they can escape with a ten groats see nor the soules of these men to complain hereafter that if the flesh had been punished the spirit had been saved in the day of Christ Let Ministers preach and people pray and Magistrates punish and delinquents reform and all mourn lest our patient God for our transcendent abominations cause our Land to spue out her Inhabitants But if none of these will perswade then let those that live after the flesh know that their destruction is from themselves God hath gathered the stones out of the vineyard by his preventing grace fenced thee about given thee the sweet influence of his grace the

〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitful works Of Elements none so fruitful as water stinking puddles bring forth most troops of vermine Some grounds yield two crops every year some trees bear fruit twice this all the year some creatures breed every moneth this every moment and these brats are even conceived and born at once How many kinds are there of sins and how many millions of each kind Gal. 5.21 There is some of the progeny it is progenies viperarum all those irregular thoughts affections words and actions that passe from a man come from hence Now this body hath its activenesse from the parents the father is the devil a compasser the soul the mother in perpetual motion and agitation Now his own will enticeth him to these deeds and he that is wilfully bent upon a thing who can stay him The Devil continually spurs him on and he must needs go whom the Devil drives he is further provoked by the world by the men of the world their perswasion as Solomon their threats as Nebuchadnezzar their promises as Balaam their example as Jeroboam by the things of the world there is at least a seeming lustre in the object that doth allure Bathsheba's beauty the rich wedge of gold and the Babylonish garment When the Vessel sailes with the tide and the sailes blown with such a gale it must needs go apace There are deeds of the body which are natural to eat drink sleep voluntary to walk c. but these are motus opera carnis peccatricis these are they that must be mortified that is the second thing in the duty Mortifie The body of death must be slain that we may live What it is to mortifie Thus if we will become wise we must first be fooles if rich and have a Kingdome poor in spirit if free put our necks under Christs yoke if save our life first lose it if have a true being old men must be born again if have the life of grace here and glory hereafter first kill our sinful selves To mortifie is a Metaphor taken from Chirurgeons that use to mortifie that part they mean to cut off so we must mortifie sin that it may not live or if it live such a life as is left in the limbs when the head is struck off or as in those that have an Epilepsie Rom. 4.19 or as in old Abrahams body which was as good as dead unfit for generation The efficacy and power of these lusts must be slain that they produce not new Monsters and so bring forth fruit unto death that is as Cajetan tells us insur gentes compescendo ne insurgant domando so mortifie them that they make no rebellion or if they do make insurrection beat them down that they domineer not So much for the second thing the act I come now to the causes The efficient cause principal the Spirit The principal is the Spirit By the Spirit here to omit other acceptations we understand either the grace of the Spirit or the Spirit of grace If the former then so far forth as it is enlivened and actuated by the latter The Spirit dwells in all creatures by a general influence in Christ by hypostatical union in some men by creating in them extraordinary gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the elect by effectual operation And if the essence of the Spirit be in us it is in us not as an essential part that were to deify man nor united personally unto us for then should the third person be incarnate as well as the second but dwelling in Christ as the head in an unspeakable manner diffused unto us Thus the devil dwells in the children of disobedience not by communicating his essence to them for then they should be incarnate devills but taking possession of them as his vassals blinding their minds hardening their hearts infusing malice into their wills leading them captive till at the last he bring them to the pit of destruction But hath man the command of the Spirit But the Spirit and Gods Ordinances are not separated unlesse for our fault But is the Spirit our instrument No but we the Spirits for God infuseth into us this supernatural principle whereby we are inabled to work and then quickeneth it up by moral perswasion But how doth the Spirit mortifie It 's that light that doth detect those deeds of the body it 's contrary to them and stirs up hatred against them it 's the Spirit of grace which makes us pray against them it 's our remembrance that brings to our mind the Scripture that declares the odiousnesse and danger of them it 's the mighty power of God that crusheth these brats in pieces it 's that which doth co-operate with the Word and prayer and tears and affliction and fasting whereby the flesh is beaten down That the Spirit worketh we evidently feel but how we cannot certainly define for if the operation of the wind the framing of the body in the womb be so strange much more that of the Spirit The lesse-principal cause We. The lesse-principal We. The Spirit quickens us being dead and being quickened we must act by the Spirit In the receiving the first grace man is a meer passive habet se ut materia in the second partly active partly passive active we must mortify passive for it must be by the Spirit and as St. Aug. Gratia non credit non resipiscit non sperat non obtemperat Deo sed homo per gratiam Grace believes not repents not hopes not obeys not God but man by grace So we say Spiritus non mortificat sed homo per Spiritum The Spirit mortifies not but man by the Spirit that we might not be proud or self confident not we but the Spirit that we might not be slothful or negligent we must do it by the Spirit that we might avoid all straines of Popery and Pelagianism it is the Spirit which quickens us at the first and doth continually send us fresh supplies against the flesh that we might not be taken with the idle fancies or doting dreames and crotchets of the Familists we must mortifie by the Spirit As we cannot mortifie without the Spirit so the Spirit will not without us Ye shall live Having now done with the duty What life here meant we come to the reward and what is better then life God is pleased to be stiled a living God This is that which every eye looks at every heart breaths after in which the vastest desire is satisfied beyond which the mind knowes nothing nor the will desires any thing that might make it happy By life here we do not understand the uncreated life of God but the created life of man which is twofold corporal the union of the soul with the body spiritual the union of God with the soul Indeed there is a natural life of the soul like that of Angels in which sense damned spirits may be said to live this was the eternity the