Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	cold_a	heat_n	hot_a	2,925	5	7.7399	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09473	Tvvo treatises· I. Of the nature and practise of repentance. II. Of the combat of the flesh and spirit.	Perkins, William, 1558-1602.	1593 (1593)	STC 19758; ESTC S102079	38,243	106

whō this combat is noted in these words So that yee the Galatians The last is the effect of the cōbat in the last words that they cānot do c. Touching the combat it selfe diuers points are to be cōsidered The first what these two which make combat namely the flesh and the spirit are They haue diuers significations First of all the spirit is taken for the soule and the flesh for the body But so they are not taken in this place For there is no such combat betwene the body the soule both which agree togither to make the person of one man Secondly the spirit signifies naturall reason the flesh the natural appetite or concupiscence But they cānot be so understood in this place For the spirit here mentioned doth fight euen against naturall reason which though it serue to make a man without excuse yet is it an enemy to the spirit Thirdly the spirit signifies the godhead of Christ and the flesh the manhood but it must not be so taken here For then euery man regenerate should be deified Lastly the spirit signifies a created quality of holines which by the holy ghost is wrought in the mind will affections of man the flesh the naturall corruption or inclination of the mind will and affections to that which is against the law In this first these twain are taken in this place Secondly it is to be considered how these twain the flesh the spirit can fight togither being but mere qualities And we must know that they are not severed asunder as though the flesh were placed in one part of the soule the spirit in another but they are ioyned mingled togither in al the faculties of the soul. The mind or understanding part is not one part flesh and an other spirit but the whole mind is flesh and the whol mind is spirit partly one and partly the other The whole will is partly flesh and partly spirit the flesh and the spirit that is grace and corruption not seuered in place but distinguished As the aire in the dawning of the day is not wholly light or wholly darke as at midnight and at nooneday neither is it in one part light in another part darke but the whole aire is partly light and partly dark throughout In a vessell of luke-warme water the water it selfe is not onely hot or only cold or in one part hot in another part cold but heat and cold are mixt togither in every part of the water So is the flesh and the spirit mingled togither in the soule of man and this is the cause why these two contrary qualities fight togither Thirdly in this combate we are to consider what equality there is betweene these two combaters the flesh and the spirit And we must know that the flesh usually is more in measure then the spirit The flesh is like the mighty gyant Goliah and the spirit is litle and small like young David Hence it is that Paul calls the Corinthians which were men iustified and sanctified carnall I could not saith he breethren spkake unto you as unto spirituall but as unto carnall as unto babes in Christ. And none can come to be tall men in Christ according to the age of the fulnesse of Christ till after this life And the speech which is used of some divines that the mā regenerate hath but the reliques of sin in him must be understood warily els it may admit an untruth As for the measure of grace it can be but smal in respect whereas we do receiue but the first fruites of the spirit in this life must wait for the accomplishment of our redemptiō till the life to come For all this the power efficacy of the spirit is such that it is able to prevaile ordinarily against the flesh For the flesh receiues his deadly wound at the first instant of a mans conuersion and continually dyeth after by litle litle therfore it fights but as a maimed soldier And the spirit is continually confirmed increased hy the holy ghost also it is liuely stirring the vertue of it is like musk one graine wherof wil giue a stronger smell thē many unces of other perfumes Some may say that the godly man doth more feele the flesh then the spirit therfore that the flesh is euery way more then the spirit I answer that we must not measure our estate by feeling which may easily deceiue us A man shall feele a paine which is but in the top of his finger more sensibly then the health of his whol body yet the health of the body is more thē the pain of a fingar Secondly we feele corruption not by corruption but by grace therfore men the more they feele their inward corruptions the more grace they haue Thus much of the combat it selfe now let us come to the maner of this fight It is fought by Lusting To lust in this place signifies to bring forth to stir up motions inclinations in the hart either to good or euil Lusting is twofold the lusting of the flesh the lusting of the spirit The lusting of the flesh hath two actions the first is to ingender euill motions passions of selfe-loue envy pride unbeliefe anger c. S. Iames saith that men are enticed and drawen away by their own concupiscēce Now this inticing is only by the suggestion of bad cogitations desires This action of the flesh made Paul say that he was carnall solde under sinne The second action of the flesh is to hinder quench overwhelm all the good motiōs of the spirit Paul found this in himselfe when he said I see another law in my members rebelling against the law of the mind leading me captive to the law of sinne By reason of this action of the flesh the man regenerate is like to one in a slumber troubled with the disease called Ephialtes or the mare who thinks that he feeles something lying on his breast as heavy as a mountaine would faine haue it away wherupon he striues labours by hāds and voice to remoue it but for his life can not doe it On the contrary the lusting of the spirit containes two other actions The first is to beget good motions inclinations desires in the mind will affections Of this David speaketh Myreines teach me in the night season That is my mind affection and will and my whole soule being sanctified and guided by the spirit of God do minister unto me consideratiōs of the way in which I ought towalk Isaias prophecying of the Church of the new testament saith When a mā goeth to the right hand or to the left he shal he are a voice saying here is the way walke ye in it Which voice is not only the outward preaching of the ministers but also the inward voice of the spirit The second action of the spirit is to hinder