Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	corruption_n	flesh_n	sow_v	5,273	5	10.3024	5	false

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

former and latter rain and now judge thou who art a party whether there hath any thing been wanting on Gods part to make thee happy but thou wilt needs dye not because thou lovest death but sin which is the cause of it And let us all remember that our worst enemy is within us Bern. Ipsi gestamus laqueum nobiscum circumferimus inimicum We carry a snare about with us our own enemy is within us We are beaten like Judah with our own staffe and manacled with our own bracelets yea with Saul we slay our selves with our own sword It 's a Serpent in our own bosome that stings us Inimici hominis sunt ejus domestici A mans foes are those of his own house He that dips with us in the dish is it that betrayes us Blame not Satan or his instruments these could not kill us but that this Traytour opens the doors their temptations else would fall like a spark of fire in the Sea much lesse let us murmur against God though he be the inflicting cause yet sin is the meritorious Take heed of this enemy so much the rather for it 's a potent and politick enemy being an old man that receives influence from the Devil it 's worse then the Devil who hath some natural goodnesse wisdome and power which in themselves are good though by him abused But in the flesh dwells no good thing it fills the whole man full of impiety as the mind with wicked thoughts making it like a dark filthy Dungeon full of Snakes and Adders destitute of heavenly light and heat the imaginations of it onely evil continually and if the best part be so what is the worst It 's a store-house or a common sewer of abominations fills the eye full of Adultery the countenance of wrath makes the throat an open sepulchre the tongue a world of wickednesse if a world in that little member how many worlds in this little world of ours fills the hand with extortion makes the feet swift to shed blood in a word all the Devils brats are warmed conceived and bred in that wombe it 's an enemy to all Spiritual undertakings what is wisdome to the Spirit is foolishnesse to the flesh what the one willeth the other nilleth what the one endeavours the other crosseth it breakes all Lawes both of God and man and makes unreasonable Lawes of its own of sin and death Rom. 7.23.8.2 Of sinne therefore dishonourable to live after them for it gives unreasonable command He that obeyeth hath Chams curse to be a servant of servants But the service is dangerous in that rewarded with such wages for the wages of sin is death worse then for a man to serve at the Gallies all day and be hanged at night Therefore of all enemies let us take most heed of our selves these lusts within us fight agaist us 1 Pet. 2.11 they hunt for the precious life and if we yeeld to them we dye He that soweth the wind shall reape the whirlwind If we sowe to the flesh we shall of the flesh reape corruption but he that soweth to the Spirit shall of the Spirit reape life everlasting For if ye live after the flesh ye shall dye but if ye by the Spirit mortifie the deeds of the body ye shall live But if ye by the Spirit The Conolation c. Now I am fallen on the second Proposition the Consolation Hitherto I have tyred your patience with a discourse of the works of darknesse and a sad narration of death the reward of such works give me leave now to entertain your ears with a more pleasing discourse of life and of the narrow way that leads thither If ye by the Spirit c. The flesh like a potent King domineers in a natural man and makes him yeeld obedience to it in the lusts thereof yea in a regenerate man it remains though weakned and wounded like the Canaanites if it cannot dwell in the City it will lodge in the subburbs though it raign not like a King it will rebel like a Traytor sometimes assaulting by open violence sometimes by secret ambushments and hidden stratagems undermining so that while he dwells in this tabernacle of flesh the flesh will continue in him his labour shall not end so long as his life doth continue while we live then we shall find work enough to keep under this rebel and to encourage us herein God hath given us such an help as will effect it his Spirit and propounded such a motive as may spur on the dullest Laodicean Ye shall live Here the Apostle doth these two things Divided 1. Proponit officium If ye c. 2. Promittit mercedem First the work then the wages first we must do the will of God then receive the promise first God must be glorified by us and then he will glorifie us the hardest that is first and that we must look to to mortifie the sweetest comes last and that God will care for Ye shall live In the first we note these particulars Subdivided 1. Octjectum deeds of the body 2. Actionem circa objectum Ye must mortifie the deeds of the body 3. Causas hujus acticnis principalem the Spirit minus principalem we First The deeds of the body what for the object about which mortification is conversant the deeds of the body Here we must explicate both the fountain and streams Some understand a metonymie in this word body so by it understand the natural body because sin is acted by the body Others understand it metaphorically of that old man and masse of corruption that is in every man called the body of sin Rom. 6.6 7.24 Col. 2.11 for as the body is a totum integrum consisting of many members so is sin Col. 3.4 the head of sin vain imaginations the heart of sin corrupt affections the tongue of sin rotten communication the forehead of sin impudent avouching the hands and feet of sinne wicked executions Again as the body hath its dimensions so hath sin it reacheth to heaven and burneth to the lowest hell is's of as great a latitude as Gods Commandments which are exceeding broad 3. As the body is knit together by joynts and ligaments so is sin If the foot of sin do but stirre the whole body moves as we see in the sin of Adam He that offends in one is guilty of all he sins against the general equity of the Law and righteousnesse of the Law-giver As the body compasseth us about so doth sin it 's peccatum circumstans that for the first by the body we mean the body of sin Secondly For the deeds of the body This old man though old yet is very stirring and operative When men grow old their apprehension is weak their memory dull the strong men bow the whole man is feeble but it is not so in the body of sin the older it is the more vigorous and lusty Nothing in the world so fruitful though these are but 〈◊〉

of the soul yea the quintessence of that part the intellectus agens as some will have it the Spirit of the mind as the Apostle calls it Rom. 12.1 that must be renewed therefore it signifieth that sinful disposition that is in the whole man Therefore you must not here with the Manichees accuse the nature of the flesh for he which praiseth the nature of the soul as the chiefest good and accuseth the nature of the flesh as an evil thing loves the soul carnally and carnally flies the flesh St. August Lib. 14. de civit Dei cap. 5. Nam qui velut summum bonum laudat animae naturam et tanqùam malum naturam carnis accusat profecto animam carnaliter appetit et carnem carnaliter fugit and as he saith elsewhere The flesh is not naturally repugnant to reason but as vicious Caro non repugnat naturaliter rationi sed ex vitio and again The corruptible flesh makes not the soul sinful but the sinful soul makes the flesh corruptible Caro corruptibilis non facit animam peceatricem sed anima peccatrix fecit esse corruptibilem carnem Now sin is called by the name of flesh Sin why called flesh rather then any other part of man it may be to cast ignominy upon sin because this is one of the grossest parts where is most earth that is predominant the basest element to shew the dissimilitude and distance betwixt corruption and the Spirit he denominates it from that substance which is most unlike the Spirit or because many motions of it arise from the flesh are fomented by the flesh and tend to the pleasing of the flesh and acted and perfected by the flesh the flesh is that oft-times which offers the bait to the soul as the stomach or spleen being troubled with oppilation send fumes to the brain or to shew how near corruption is unto us as it were incorporated nay transformed into us and we into it and so much the more dangerous because it is a viper bred in our own flesh and harboured in our own bosome or because the soul in committing of sin doth give over it self to fleshly delights The soul while and when it still hankereth after fleshly things is called flesh Anima verò dum carnalia bona adhuc appetit caro nominatur and so in the perpetrating of sinne the soul is made subject to the flesh and as it were transformed into flesh St. Aug. renders another Ser. 48. de verbis Domini because flesh was a sacrifice for sinne as Christ that knew no sin is said to be made sin that is a sacrifice for sin whether in some or in all these regards sin is called by the nameof flesh I will not further dispute You see what is meant by this name and thereason of the denomination And so much for the rule the flesh I come now to the conformity of this rule What it is to live after the flesh which is indeed meer deformity which is to live after the flesh it is called a life though indeed he that thus lives is dead while he lives and because flesh as we heard is diffused thorow the whole man we wil consider it both in soul and body what it is to live after the flesh In the mind and understanding to walk according to the flesh is to give consent to fleshly desires In the mind and understanding Secundum carnem ambulare est carnalibus concupiscentiis consentire Aug. When the fancy runs in a muze of sinfull objects with delight and takes thought for the flesh to fulfil it in the lusts of it to search out mysteries of iniquity and prove wise to do evil that in their judgement esteem a sinful life to be happy and account it wisdome with profane Esau to sell their eternal birth-right to purchase this messe of pottage There are in the mind of man a world of false principles to harbour these and to live after them is to live after the flesh The flesh is sometimes a Devil to it self sometimes provoked by the Devil his instruments and outward objects as these and the like are the fleshes Creed That Religion is but a matter of policy or a bare profession of it serves the turn or some Ceremonies and formalities or to rest in some duties or avoid some sins that it is lawful to commit smaller sins to avoid great or imminent danger that it is too much precisenesse to make conscience of smaller sins it is no sin to abuse liberty in things indifferent to extenuate or hide sin that we may deferre our repentance because God is merciful it perswades that Christian duties are tedious and not necessary therefore not to do them at all or else not presently or else not constantly or else unseasonably igrantly or heartlessely or else to rest in the work done and grow proud of it In holy Scripture there is a kind of wisdome attributed to the flesh called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translate it prudence prudentiam others understanding intelligentiam others affection or desire affectum others sense sensum Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a habit of acting according to right reason in all things that are good or evil to man est habitus agendi secundum rectam rationem circa universa bona vel mala homini but this is carnal wisdome and our Saviour speaks of some that in their generation are wiser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they do meditate on earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chuse according to the flesh the world rather then grace or heaven fly the smoke and fall into the fire chuse sin rather then labour or sorrow get earthly things rathen heavenly carnal rather then Spiritual temporal rather then eternal This is foolishnesse with God and they live after the flesh that hearken to this counsel In the will they live according to the slesh In the will and affections that are ruled by that perverse enmity which it bears to God and his Law in the memory that make it a treasurie of wickednesse in their affections that set them upon wrong objects or inordinately and immoderately on the right that love sinful delights constantly if they are absent desire them and greeve for them if present rejoyce and delight in them In their lives and actions In natural actions men live after the flesh that eat drink sleep c. not for necessity but to satisfie lust unseasonably immoderately thus in natural actions So St. Aug. De docu Salut He lives according to the flesh who so lives according to himself c. Secundum carnem vivit qui secundum seipsum vivit pergit quò vult dormit quando vult quamdiu vult loquitur quae vult cui vult manducat bibit quando vult quantum vult ridet jocundatur turpiter inter quos vult quando vult postremò quicquid naribus suave est quaerit quicquid tactui

yet he may set up his sailes and turn them into the wind When we have received the Spirir we are the instruments of the Spirit yet not passive ones but as servants that work by the direction of their Masters as the body works being enabled by the soul We are not saved altogether as we were created He made us not we our selves so he saveth us not we our selves that is as of our selves but being enabled by his Spirit and thus though it be true that he works in us both the will and the deed yet it is as true that we must work out our own salvation A silly Countrey-fellow once bought Orpheus his harp and thought it would make melody of it self without the touch of a skilful hand so do these men think of the Spirit that it will work in them though they be idle resist or quench the Spirit and turn the grace of God into wantonnesse thus making God the cause of their sins if not an efficient at least a deficient and they think they have done as much good and omitted as much evil as God by his grace enabled them I must tell our superstitious Baalites that this mortification Non fit per disciplinam Monasticam aut Baaliticam lanienam corporis sed per Spiritum resistentem operibus carnis is not done by Monastical discipline or by Baalitical cutting of the body but by the Spirit opposing and resisting the deeds of the body Though a man fast till he faint and dye cover himself with sackcloth day and night though he beat himself black and blue endure heat and cold as much as the body will bear not suffer their eyes to sleep or eye-lids to slumber it 's not their solitary caves or tedious pilgrimages many that do so nourish pride vain-glory self-confidence but it 's the Spirit of God and yet the Spirit useth other instruments The Word of God as a two edged-sword cuts the throat of our corruptions in prayer we lay them open to God presse him with his promise and get grace and assistance from him in voluntary chastning our selves ordinarily by sobriety in meat drink apparel recreation extraordinarily by prayer fasting weeping we do as it were with Gods plough soften our hard hearts and so extinguish this fire by withholding combustible matter or by those that are imposed by God In the former we take up our crosse in this it 's laid upon us In the one we turn without in this with a bridle in our jawes But the Spirit must diffuse it self through all these to make them effectual and without it these bodily exercises profit little the flesh will still recalcitrare therefore Monasticks and Anchorites have found corruption as strong in the Cloyster as in the Court in the Cell as in the City He that will not humble his body cannot will not humble his soul but he that humbleth his body without the soul loseth his labour Yea For Exhortation with your good leave I must tell the best man here that it is not enough that he hath begun well but he must go on So the Apostle writes to converted Romans so we speak to converted Christians you have done it Sacramentally make good your vow you have done it in profession let your practice be answerable you have done it really but it 's but in part continue in well-doing A good progresse and conclusion is necessary to life as a good beginning Take heed of beginning in the Spirit and ending in the flesh They that think they are mortified enough must mortifie that proud conceit or perhaps they will come short of life And for Catharists that boast of absolute perfection their reward shall be they lead themselves into a fools Paradise By all this which hath been said we may verifie that of our Saviour Matth. 6.14 Heaven it spued out the Angels that sinned and will not lick up the Devils vomit again But though it be difficult yet not impossible therefore I would not discourage any It 's easie to a spiritual man and me thinks the benefit should take away the difficulty Look unto Jesus the Author and finisher of our faith But alas these joyes are farre off and serve but little or else the taste of the world spoiles our relish Our teeth are so set on edge with these apples of Sodom that we cannot taste the fruit of the tree of life See what there is in the Text to encourage us 1. It 's but the deeds of the body to be mortified those which we may well spare God commands us not to destroy any faculty of the soul either to hurt the understanding or dull the apprehension or overload the memory or clog the conscience not to kill the body or consume the spirits by a dull austere melancholy not to destroy the forme or feature of it Religion it depriveth us of nothing that brings true pleasure or profit Adam in innocency glorified Saints and Angels God himself hath transcendent happinesse to which nothing can be added yet it 's the unhappinesse of some to think they cannot be merry unlesse they are mad nor happy except sinful that mortification abridgeth them of true delight Again these must but be mortified not utterly abolished We cannot abolish them to have no being but onely mortifie them that they do not reign so that while sin doth not prevail but thou groanest under the reliques of corruption God will accept thee and that thou mayest do this he gives thee his own Spirit to enable thee to the work offers thee a Crown of glory at the end of thy labour Surely if he had commanded thee a greater matter upon such termes wouldst thou not have done it What remaineth then but that we set about the work chearfully I exhort you all to be happy The fulnesse of glory will answer all the difficulties I can say no more Mortifie and you shall live If you will not kill you must be killed God hath proclaimed these deeds Traytors they have shed the blood of Christ done all the mischief in the world and in a word will undo our soules How can we but with indignation see strumpets more carefull to adorne their bodies then we our soules St. Augustine mournes to see Arius take more paines to go to hell then he could do to go to heaven How can we endure to see a Papist take more paines to scourge his body an earth-worme macerate himselfe to get wealth an adulterer dance attendance to fulfil his lust and yet in the mean time we do nothing to get to heaven Go home then with shame in thy countenance fasting weeping and mourning with anger indignation and holy revenge looke on that heart of thine that hath offered such indignity to heaven by an holy Anathema deliver that flesh of thine to Satan smite on thy thigh with Ephraim on thy breast with the Publican weep with David rivers of tears because others keep not Gods Law and weep bitterly with Peter