Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	deed_n	flesh_n	mortify_v	5,880	5	10.8136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45318	The shaking of the olive-tree the remaining works of that incomparable prelate Joseph Hall D. D. late lord bishop of Norwich : with some specialties of divine providence in his life, noted by his own hand : together with his Hard measure, vvritten also by himself.	Hall, Joseph, 1574-1656.; Hall, Joseph, 1574-1656. Via media.	1660 (1660)	Wing H416; ESTC R10352	355,107	501

carnal he threats with death If ye live after the flesh ye shall dye Those which are regenerate contrary to the wicked paradox of those men he assures of life If ye mortifie the deeds of the flesh by the Spirit ye shall live How doth he exclude the Spirit of bondage to fear which these good guides would lead in again how confidently doth he averr the inward testimony of Gods Spirit to ours and ascribes that voice to it which bars all doubt and disappointment and tels us by the powerful assurance of this Abba we are sons and if sons heirs coheirs with Christ Let them now go and say that God may disinherit his own son that he may cast off his adopted But say they to the same regenerate persons he applyes these two clauses and saith at once ye have received the Spirit of adoption and yet if ye walk after the flesh ye shall die what followes of this commination any assertion of the possibility of Apostasy in the regenerate Nothing lesse These threats are to make us take better hold and to walk more warily as a father that hath set his little son on horseback it is Zanchies comparison bids him hold fast or else he shall fall though he uphold him the while that both he may cause him hereby to sit fast and call the more earnestly for his supportation But the scope of the place plainly extorts a division of carnal men and regenerate the threats are propounded to the one the promises and assurance to the other and therefore no touch from hence of our uncertainty in a confessed estate of renovation For that Mat. 12.43 The Apodosis or inference of the parable might well have stop't the mouthes of these Cavillers for you shall finde in the end of it so shall it be with this wicked generation I suppose no man will be so absurd as to say these Jewes had formerly received true justifying faith How should they when they rejected the Messias And yet of them is this parable spoken by our Saviours own explication Maldonate himself a learned and spightful Jesuite can interpret it no otherwise Ideo Christus hoc dixit ut doceret pejores esse Judaeos quam si nunquam Dei legem cognitionem accepissent and to this purpose he cites Hilary Hierom Beda and this sence is so clear that unlesse the seven Devils had found harbour in the dry hearts of these men they could not so grosly pervert it Quench not the Spirit 1 Thes 5. will never prove a final or total extinction of saving grace the Spirit is quenched when the degrees of it are abated when the good motions thereof are by our security let fall we grant the Spirit may be quenched in tanto not in toto Or if we should so take it as they desire I remember Austin parallels this place with that other to Timothy Let no man despise thy youth Not saith he that the Spirit can be quenched or that contempt can be avoided but that in the one we may not indeavour to do that which may tend towards this wrong to the Spirit and in the other that we should be careful not to do that which may procure contempt The place I remember not directly but numeros teneo si verba tenerem But in all likelyhood that place sounds quite another way as may appear by the connexion of it with those two sentences following As if he should have said discourage not the graces that you finde in any of your Teachers despise not their preaching trye their doctrines And now what is this to the falling from Grace Which of us do not teach the necessity of perseverance He only that indures to the end shall be saved Be faithful to the death and c. But he that hath ordained we shall be saved hath ordained our perseverance as a mean to this salvation and hath appointed these sharp advises as the means and motives of our perseverance So as he that shall be saved shall also indure to the end Because no man plucks them out of my hand saith Christ How evidently doth the Spirit of God proclaime our certainty against these doubt-mongers Every where is he as full of assurance as these men of discomfort He that is borne of God sinneth not neither can sin because he is born of God and the seed of God remaines in them what an invincible 1 Jo. 3.3 and irrefragable consolation is this The seed of life is sown in the hearts of the elect though they could be dead to themselves yet to God they cannot And what a supposition is that of Christ that if it were possible the very elect should be deceived Desponsabo te mihi in perpetuum Mat. 24. Hos 2. and a thousand of this strain which your exercise in those holy leaves hath I doubt not abundantly furnisht you withal hold fast then my dear friend this sure anchor of our undeceivable hope and spit in the face of men or Devils that shall go about to slacken your hand Let these vain Spirits sing despair to themselves for us we know whom we have believed Thus hath my pen run it self out of breath in this so important a demand and much a do have I had to restrain it neither would I give you one houres intermission to my answer which I know your love cannot but accept as that which proceeds from a● heart zealous both of God and you Reverendissimo Viro D o. Marco Antonio DE DOMINIS Archiep. SPALATENSI Epistola DISCESSUS SUI Ad ROMAM dissuas NOli gravate ferre Reverendissime Praesul candidam hanc animi calami devotissimi tibi utriusque libertatem sane expressit mihi vel renitenti verba haec prius sincerus quidam religionis zelus tui Fama est te discessum a nobis meditari neque tam loco cedere velle quam fide strenua profecto suspicione non caret hoc ipsum proficisci neque enim cujusquam subire mentem potest hominem senem velle animi causa peregrinari deferbuit procul dubio jam diu juvenilis ille ardor relictas pridem oras curiose revisendi nec ita crassi sumus insulares ut credere possimus coelum te mutare velle nisi animum prius quadam-tenus mutare decrevisses multo vero minus septem illos invisos coelo totiesque tuo fulmine ictos colles repetere novimus nos sat bene ingenium Romae ecquem latere potest nedum hominem cordatum quam infida sit illa statio superbae Hierarchiae expugnatori Moneat te olim vester Fulgentius quam nihil ita tutum sit Pontificiae Majestatis tantillo violatori etiam post fidem si qua famae fides sancte datam post promissa munera post benignissimae invitationis blanditias Viderit tua prudentia ut te vel propudiosissima Palinodia tactaeque quas de jerasti prius arae liberaverint O tuam si quem modo profiteris sanus

impressa fuit aliqualis notitia veritatis divinae dolor de peccatis suis aliquod desiderium aliqua cura liberationis mutentur plane in contrarium verita●em rejiciant odio habeant concupiscentiis suis se tradant in peccatis occalleant ibid. Thes 5. 8. These foregoing inward acts wrought by the word and Spirit both may be and are many times through the fault of the rebellious will choaked and quenched in the hearts of Men so as after some knowledg of divine truth some sorrow for sin and desire and care of deliverance they fall off to the contrary and give themselves over to their own lusts Ne Electi quidem ipsi in his praecedane is ad regenerationem actibus ita se gerant unquam quin ut propter negligentiam resistentiam suam possint juste a Deo deseri derelinqui sed ea est erga eos Dei specialis misericordia ut quam vis c. Eos tamen iterum iterumque urgeat Deus nec desistat promo vere donec eosdem gratiae suae prorsus subjugaverit ac in statu filiorum regeneratorum collocaverit Theol. Br. ibid. Thes 6. 9. Yea the very elect of God do not so carry themselves in these foregoing Acts but that they do oft-times justly deserve for their neglect and resistance to be forsaken of God But such is his speciall grace and mercy to them that he notwithstanding followes them effectually with powerfull helps till he have wrought out his good work in them Gratiam specialem essicacem ad salutem certo perducentem his quos Deus ex beneplacito suo gratioso elegerit propriam profitetur D. Overal in Art 3. Sent. 3. 10. When the hearts of his elect are thus excited and prepared by the foregoing Acts of grace God doth by his secret and wonderfull work regenerate and renew them infusing into them his quickning Spirit and induing all the powers of their soul with new qualities of grace and holyness Deus animos electorum suorum praedictis gratiae suae actibus excitatos praeparatos intima quadam mirabili operatione regenerat quasi de novo creat infundendo spiritum vivificantem omnes animae facultates novis qualitatibus imbuendo Theol. Br. de convers Thes 1. 11. Upon this conversion which God works in the heart followes instantly our actuall conversion to God whiles from our new changed will God fetches the act of our believing and turning to him He gives that power which the will exercises so as it is at once both ours and Gods ours in that we do work Gods in that he works it in us Praedictam conversionem sequitur haec nostra conversio actualis Deo perliciente ipsum actum credendi convertendi ex mutata voluntate quae acta adeo agit ipsa convertendo se ad Deum credendo hoc est actum suum vitalem simul eliciendo ibid. 12. In working upon the will God doth not overthrow the nature of the will but causeth it to work after it's own native manner freely and willingly neither doth he pull up by the roots that sinfull possibility which is in our nature to resist good motions but doth sweetly and effectually work in Man a firme and ready will to obey him his grace is so powerfull that it is not violent Divina haec actio non laedit voluntatis libertatem sed roborat neque tamen extirpat radicitus vitiosam resistendi possibilitatem sed pravitatem ad resistendum motibus spiritus sancti sed haec resistibilitas propter efficacissimam suavissimam motionem gratiae nequit in actum hic nunc erumpere huic gratiae resisti nequit quia primum operatur velle id est non resistere c. ibid. in explic Thes 2. Deum cum voluerit quibus voluerit gratiam tam abundantem tam potentem aut congruam aut alio modo efficacem concedere ut quamvis possit voluntas ratione suae libertatis resistere non tam●n resistat sed certo infallibiliter obsequatur Dr. Overal in Artic 4. It is true that whiles our naturall concupiscence raignes in us we have not only a possibility but a proneness to resistance which yet is by the gracious and effectuall motion of God Spirit so over ruled that it breaks not forth into a present Act for God works in us to will that is not to resist Yea the very will to resist is for the time taken away by the power of grace Deus hominem conversum fidelem non ita semper movet ad bonos actus subsequentes ut tollat ipsam voluntatem resistendi sed quandoque permittit illam vitio suo deficere a ductu gratiae in particularibus multis actibus concupiscentiae suae parere Theol. Br. ibid. Thes 3. 13. God doth not alwayes so work in the regenerate that he doth ever take from them this will to resist but sometimes suffers them through their own fault to give way to their own sinfull desires for howsoever in those principall Acts which are absolutely necessary to Salvation the grace of God works powerfully in the elect both the will and the deed in his own good time yet in some particular acts he thinks good for his own holy purposes to leave the best Men sometimes to themselves who do thereupon grieve his good Spirit by a recoverable resistance Oportet semper discrimen statuere inter illos actus principales sine quibus salus Electorum non constat particulares subsequentes actus c. ibid. in explic Of the Fifth ARTICLE OF PERSEVERANCE QUibusdam non electis conceditur quaedam illuminatio supernaturalis cujus virtute intelligant ea quae in verbo Dei annuntiantur esse vera iisdemque assensum praebent minime simulatum In iisdem ex hac cognitione fide oritur affectuum quaedam mutatio morum aliqualis emendatio non electi huc usque progressi ad statum tamen adoptions justificationis nunquam perveniunt Theol. Br. de 5. Art Thes 1 2 3 4. 1. EVen among those which belong not to the election of God there are some that are enlightned by supernaturall knowledg and give their assent to the truth of the Gospel receiveing the same with some joy and from that knowledg and faith find some change in their affections and lives who yet howsoever they may pass in the judgment of charity never attained to that hearty renovation which is joyned with justification nor yet to the immediate disposition thereunto and therefore were never in the true State of the adoption of Sons these may utterly fall away from that grace which they have professed Unde constat ●os nunquam reipsa pertingere ad illam mentis affestuum mutationem renovationem quae cum justificatione conjuncta est imo nec ad illam quae proxime praeparat ac disponit ad justificationem ibid. in explic 4. Artic. Idem regeniti ac justificati quandoque