Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	flesh_n	lord_n	5,421	5	3.8414	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17514	Saint Paules agonie A sermon preached at Leicester, at the ordinary monthly lecture: specially touching the motions of sinne, remaining in the regenerate. By A. Cade, Bacheler in Diuinity, and of Bilsdon in Leycester-shire.	Cade, Anthony, 1564?-1641.	1618 (1618)	STC 4328; ESTC S107370	25,820	46

SAINT PAVLES AGONIE A SERMON PREACHED at LEICESTER at the Ordinary Monthly Lecture Specially touching the Motions of Sinne remaining in the Regenerate BY A. CADE BACHELER in Diuinity and of Bilsdon in Leycester-shire GAL. 5.17 The Flesh lusteth against the Spirite and the Spirite against the Flesh and these are contrary the one to the other so that yee cannot doe the things that ye would LONDON Imprinted by Bernard Alsop and are to be solde at his house by Saint Annes Church neere Aldersgate 1618. TO THE RIGHT HONOVRABLE THE Lord Marquesse of Buckingham Right Honourable YOur goodnesse continually practised in your greatnesse to the benefit of many bindes all highly to honour you and account you as a Conduit ordayned of God to conueigh many benefites from his Royall Maiesty vpon inferiours Among which your Honourable kindnesse to me in prouiding for me without my sute or knowledge a right famous and noble place to rayse my fortunes and exercise my Ministery in the like whereof many haue sought with great sute cost and labor and haue not found deserueth all thankefulnesse that can bee imagined much more then can bee performed But feeling my selfe too weake for the greatnesse of that place not for my doctrine the soundnesse wholesomnesse whereof I am ready to testifie and iustifie if need require with my bloud but by the weaknesse of my voyce not able to reach the halfe of that spatious Church and numerous people I humbly pray your Honour to take without offence my Refusall and my harty desire that that great and worthy Congregation may be furnished with a man of a stronger voyce and better sides who may doe there much more good then my selfe who in my declining yeares must rather affect a more retired life and a charge more possible to be performed with better satisfaction to my selfe and to Gods people I shall euermore honour your goodnesse and your Greatnesse for this fauour which I publikely protest by the Dedication of this Sermon in Stile simple but in matter sound and substantiall which hauing lately preached I thought good to publish at the request of many my good friends of religious hearts the rather to oppose the spreading of those opinionate fansifull younglings who drawing bad iuyce from Arminius and Vorstius beginne to bud and blossome in our Academie whence nothing but good and wholesome food should be brought into the Country To shew how firmely our doctrine in these points is founded vpon the Scriptures and consenting with the Fathers of the Primitiue and all succeeding ages and what exceeding good vse and profite it yeeldeth and how farre these men swerue from it and from al true experience of Gods Saints in the state of Grace and Regeneration I haue penned published this Sermon and wish all good men to put to their hands to represse all such hurtfull growing innouations disquieting distracting and disgracing the peace and beauty of our Church to the offence and hazarding of many Soules And so I cease to trouble your Honour but shall neuer cease praying for you and honouring you as fitteth Your Honours most humble and thankefull Chaplen Anthony Cade An admonition to the Reader CHristian Reader the Concourse of many learned Ministers at our Ordinary Monthly Lecture lately before intermitted whereunto now also resorted by occasion many learned Iuditious Gentlemen required matter of more then ordinary worth and learning To satisfie whom If I haue layd the grounds of my Sermon more Schoole-like then thou thinkest fitte for the Country beare with mee now thou knowest the occasion Know also that I haue more enlarged those pointes to ground men more strongly against Innouators for that I hope this little Booke may come and be read where greater will not The other points thence deducted are plaine enough for the simplest Hearers and applyed to theyr profite Paul may plant Apollo water The Lord giue a blessed encrease A. C SAINT PAVLES AGONIE ROM VII XXIIII O wretched man that I am who shall deliuer me from the body of this death THese wordes are the shutting vp of the discourse of that troublous Combat which Saint Paul describeth from the 13. Verse betwixt the Flesh and the Spirite that is betwixt our naturall corruption lusting one way and Gods holy Spirite mouing vs another way For as in this life our vnderstanding is enlightned but in part now wee see but as through a Glasse darkely a 1 Cor. 13.12 So our Wils and Affections are reformed but in part very weakely to follow that little which wee see Wee cannot doe the things that wee would b Gal. 5.17 Our corruptions though abated yet are not extinguished by Regeneration but our Mind and Will continue still partly flesh and partly spirite that is partly grace and partly corruption A reformation begunne but not finished like the Ayre in the dawning of the day Sanctificatio inchoata non consummata neyther wholy yet enlightned nor wholly remayning darke c Yet shineth more and more vntill the perfect day Pro. 4.1 8 or water blood-warme neyther perfectly hore nor perfectly cold but the light and darkenesse of the minde the heate and cold of the Will so mixed and intermedled together throughout that there is a continuall strise betwixt them which shall ouercome the other and ouerrunne the Soule This Combat the Apostle describeth most mouingly and feelingly in his owne person finding his own soule as it were distracted into two contrary factions and subiect to two contrary Rulers and guided by two contrary lawes as a shippe tossed by two contrary winds or tides The inner man or part Regenerate euer eying the law of God striuing for perfection but hindred by another Law in his Members the part vnregenerate rebelling against the Law of his mind and striuing both against his will Vers 15 and against his knowledge Verse 16. to carry him away to sinne Vers 17 so hindring the good which hee would doe verse 18. and drawing him to the euill which he would not doe ver 19. which again he repeateth in the verses following as a thing neuer enough obserued at the last as one amazed and much astonished to find in himselfe so much imperfection hee breaketh out into this passionate exclamation O wretched man that I am who shall deliuer mee from the body of this death In the words I obserue fiue things 1 The Matter that Saint Paul here complaines of Sinne which he cals the body of Death 2 The Subiect or party that he finds it in In himselfe Wretched man that I am Who shall deliuer me 3 That he is exceeding sensible of it feeles the mouing and stirring of it as appeares by the discourse and here it driues him into a passion 4 It is the onely thing that grieues him Hee accounts himselfe wretched by it O wretched man that I am 5 The sight and feeling of his sin makes him earnestly seeke for a remedy Who shall deliuer me Or to ascend from the

his sinne and his wrong vnto the Innocent cast downe the Money but finding no comfort went and hanged himselfe But to his Children God sendeth a comfort in due season when it is truely and faithfully sought which is to them the welcomest and gladsommest thing in the world Therefore the Law was profitably giuen vt sit Pedagogus ad Christum Gal. 3.24 to be our Schoolmaster vnto CHRIST non vt sanet sed vt aegrotum te esse doceat not to heale thee but to shew thee thy sicknes and make thee seeke to the Physition for that makes vs finde what neede we haue of Christ A man neuer knowes the worth of Christ till hee see his owne vnworthinesse and danger neuer seekes for ease and comfort till hee feele the loade and burthen of his sinnes and is grieued at the loathsomnes of his corruptions and foresees the misery they bring vpon him But when his eyes are once opened to see this doubtlesse hee will seeke to be deliuered and the wiser hee is the sooner Vse 1 And therefore me thinks I may make this vse of this Doctrine To stirre vp men to seeke remedie for their sinne that hee that seekes not for deliuerie from this body of death eyther he feeles it not or is exceedingly besotted in loue with his owne sicknes eyther he is blinde and sees not his estate or seeing it is madde that seekes not to relieue it Choose all you impenitent sinners in whether of these ranks you wil be placed amongst blinde men or mad men that will not see or seeing will not seeke Deliuerance from this bodie of death For it is not possible that a man fallen into a pit should not desire to be helped out that a man dangerously sicke should not desire to recouer that a man grieuously wounded should not desire to be cured that a man in Prison and durance should not desire libertie at least if hee feele his euill and the danger of it eyther blindnesse or madnesse possesseth him But indeede no man can be so madde except he be first blinde blinded with the custome of sinne that makes vs vnsensible or with the prince of darkenesse that luls men a sleepe with the pleasures of sinne 2. Cor. 4 4. to forget their estate or blinded with some Pharisaicall opinion of their owne righteousnes like the Laodiceans that sayd they were rich and had need of nothing and knew not they were wretched and miserable Rev. 3.17 and poore and blind and naked for if they had the true eye-salue and that their eies were opened to see their wofull estate by sinne this should be the first thing they would goe about the greatest businesse they would intend to seeke some deliuery and to com to some comfortable assurance of Gods fauour Vse 2 Luk. 10.42 Matth 13.46 Phil. 3.8 This should be the vnum necessarium the pretious pearle that the Marchant would sell all that euer he had to purchase and they would with Saint Paul count all other things all honour wealth pleasure worldly contentments but losse and dung in respect of it Highly to esteeme of this Remedie So sweete and ioyfull would it bee vnto theyr soules Saint Paul seemes to insinuate so much by the very marshalling of his wordes and phrases in deliuering this doctrine When he looked vpon his sinnes though they were as small as possibly could bee in any man they seemed so foule in his eyes so grieuous to his conscience so contrary to his cleane desires that he counted himselfe wretched for them and passionately seeketh for deliuerance but finding no meanes in himselfe but a plaine impossibility by reason of his deplored imperfections hee goeth out of himselfe and asketh Who shall deliuer me and vpon asking the question presently giues the solution not in plaine termes for the fulnesse of his heart and the greatnes of his ioy would not let him but in a dutifull protestation of thankefulnesse I thanke God through Iesus Christ our Lord as if he should say It is the mercy of God that hath sent his sonne Iesus Christ to redeem vs by whome wee are deliuered from this body of death by him wee are iustified from our sinnes and sanctified by his Grace to represse sinne and though sinne still dwell in vs Yet there is no condemnation to them that are in Christ Iesus Rom. 8.1 that walke not after the flesh but after the Spirit that haue not the flesh but the Spirite for their guid and though they walke weakely and faintingly after it yet still they follow it as their desired guid as wel as the weakenesse of their nature will suffer This seemed so worthy a benefite in Saint Paules eyes vpon the thought of his sinnefull vncomfortable estate on the one side and that most gladdsome deliuerie on the other side that hee cannot without an eiaculation of thankefulnesse expresse it I thanke God through Iesus Christ our Lord. Which wordes I cannot stand vpon onely I note Saint Pauls Phraze teacheth vs that this worthy benefite of our deliuery of our Redemption and Saluation is neuer to be spoken of without thanksgiuing neuer to be thought of without a gratefull lifting vp of our hearts vnto God neuer to be named without great admiration and reuerence Conclusion with a recapitulation of the first Doctrine and vses And therefore wee thanke thee O Lord for this amongst all other benefites for this aboue all other benefites and we beseech thee to giue vs grace to looke into our selues light to see our sinnes and life to feele them that we may be humbled by them and seeke to mortifie them The second that we may know see feele what vnperfect state we liue in here in this flesh wherein thy dearest children feele these prickes in the flesh these Cananites and Iebusites as prickes and goades in theyr sides and thornes in theyr eyes these messengers of Sathan to buffet them that therby With the Vses we may bee out of conceyte with our own righteousnesse and all humane merites as not able to satisfie thy iustice and cleaue the more stedfastly to thy mercy and to the merites of thy sonne our Sauiour and yet be not cleane deiected as men vtterly secluded from thy fauour by means of our vnperfect sanctification since such thou wilt haue the state of thy children here vpon earth but that wee may labour to ouercome all temptations and be examples of all holy vertues to others walke before thee in feare and trembling euermore hungring and thirsting after that heauenly life wherein all those imperfections shall be done away Lord make vs sensible of all our wants corruptions that there be no sinne in vs which wee doe not see and feele by thy light and grace and labour to mortifie it and to hate it as the greatest euil in the world that it may bee as vnpleasant vnto vs as it is vnto thee and that we may heartily seeke a remedy and with all thankefulnesse embrace it and growe dayly in grace and all holy vertues till we become perfect men in Iesus Christ to the glory of thy great name the assurante of our adoption the adorning of our profession the good and comfort of others and the eternall comfort of our owne soules FINIS