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
A46699	A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.	Jeanes, Henry, 1611-1662.; Taylor, Jeremy, 1613-1667.	1660 (1660)	Wing J508; ESTC R202621	508,739	535

battels to take up armes in it's defence to imploy all the parts of our body and consequently all the powers of our soule by which these parts are acted in it's service 〈◊〉 yeeld yee your members as instruments or as it is in the greek armes or weapons of unrighteousnesse actuall unrighteousnesse unrighteous actions unto sinne that is unto originall sinne Secondly the raigne or unmortification of originall sinne is here described by it's opposite subjection and obedience unto the kingdome of God and the righteousnesse thereof but yeeld your selves unto God c and your members and conseqnently the faculties of your roules as instruments of righteousnesse unto God Unto the mortification that is opposition of the raigne of originall sin we have here two arguments First the shortnesse of the combate it will be only whilest you have these mortall bodies Secondly the assurance and certainty of victory First sinne shall not have 〈◊〉 over you vers 14 so you will doe your devoyre and make head and resistance against it and this promise of victory he confirmes from the state of regeneration for yee are not under the law but under grace ibid yee are not under the law as 't is the strength of sinne 1 Cor. 15. 56 as it irritates stir 's up and provokes unto sinne Rom. 7. 8 but ye are under grace the grace of sanctification it will enable and assist you to resist and overcome sinne and that originall as well as actuall unto this place let me adde another of the same author in his Epistle unto the Hebrewes 〈◊〉 12. 1 2 let us lay aside the 〈◊〉 which doth so easily beset us originall sinne cannot here in this life be laid aside as touching the existence of it but let us lay aside the dominion of it let us shake of the rule of this sinne which of it selfe doth so easily beset us beleaguer all our faculties it tempts us without a tempter it's motions will arise without any outward provocation Erasmus renders the clause abjecto tenaciter inhaerente nobis peccato sinne that cleaves so fast unto us so fast that it cannot be loosed from us à conceptione ad funus though we be working on it and weeding out of it from the beginning to the end of our life so Bishop Lake on Psal. 51. v. 5 notes upon the words and according to this translation 〈◊〉 tel's us of some who thinke that the Apostle alludes unto Ezekiel 24. 26 where some wicked men are compared to a pot whose scumme is therein and whose scumme is not 〈◊〉 out of it the scumme of concupiscence will never wholly be gone out of our natures here but however we should alwayes be rubbing and scouring it away so much as we can let us endeavour our utmost to lay aside the sinne which doth so easily beset us that so we may with patience run the race that is set before us for if it be not in some measure lay'd aside abated and weaken'd it will burden hinder and entangle us in our spirituall race hence in the Italian translation the former words are thus read the sinne which doth so easily hinder us the similitude saith 〈◊〉 seemes to be taken from such long and large garments as were wont to be laid of in such races to be so much the more active the laying aside that is the mortification of this sinne is a very difficult taske and therefore in it we should look off from our selves upon our head and Saviour Christ Jesus and this will incourage us for he is the authour and finisher of our faith and faith will purify our hearts from originall and actuall sinne he hath broken this head of the serpent for us by his death and passion in which he gave for it ample satisfaction 〈◊〉 the justice of God and he hath also broken this head of the serpent in us by the remission and mortification of it and this worke that he hath begun he will perfect and accomplish in our glorification in which he will present us to himselfe glorious not having the least spot of lust any the least pronenesse unto sin This mortification of concupiscence is of such necessity and importance as that our Apostle Gal. 5. 24. makes it the character of our christianity our relation unto Christ they that are Christs the true and genuine members of Christ have crucified the flesh that is our originall and native lust with the affections and lusts the affections that is the sudden passions and lusts that is setled desires which it worketh those that doe not endeavour to mortify to crucify the flesh the corruption of their natures are not true and reall but only nominall christians The mortification of the flesh is here compared unto a crucifixion not only because in part it resembleth it but also because 't is from the virtue and merit of Christ's Crosse and by meditation thereon for a 〈◊〉 thus reasoneth with himselfe my inbred lust had a hand in the crucifying of my Saviour shall I then suffer it to live and reigne in mee For it he hung upon a crosse and shall it then have a 〈◊〉 in my heart shall I spare and indulge that which put him to so painfull and shamefull a death No I will as it were naile it unto a crosse too disable it for motion so that it shall not have such liberty to revell it up and down in my heart and life as formerly The Apostle not only recommendeth the subduing of the flesh unto others but also exemplifieth it by his own practise 1 Cor. 9. 27. I keep under my body and bring it into subjection where by body protestant writers generally understand that body whose deeds by the spirit are to be mortified Rom. 8 13 that which is called Rom 6. 6 the body of sinne Rom. 7. 24 the body of death and even Estius a 〈◊〉 expositor though he interpret it of the body yet 't is with regard unto the flesh in it the carnall concupiscence of which Paul speaks Gal. 5. 17 the flesh lusteth against the spirit the greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Criticks observe is to strike about the face or under the eyes to give black or blew wounds in the places there abouts as Champions did unto their antagonists with their fists or clubs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bring under as masters did their slaves when they were unruly wanton or insolent or as wrestlers did their fellow combatants when they overcame them But you may now perhaps expect some directions for the mortification of concupiscence I shall in this last point at three First lust is mortified by sorrow for it and hatred of it it dyes when it dyes in the affections it is crucified when 't is bewailed and loathed Secondly lust is mortified by the growth and 〈◊〉 of grace for intenso altero contrariorum 〈◊〉 reliquum when one

ever the Gentiles in their times of ignorance heard of to wit because he hath appointed a day in the which he will judge the world in 〈◊〉 by that man whom he hath ordained c. Unto these answers I shall adde one of mine owne which I hope will be satisfactory Repentance may be considered under a twofold notion sub ratione officii and sub ratione medii as a dutie and as a means or way unto salvation 1. Sub ratione officii as a duty and so the law of nature commanded it alwaies unto all that had the actuall use of reason for what is Repentance but a returning from sin unto God Now this the law of nature enjoyneth for it obligeth to love God with all your soule heart might and strength and impossible that this should be done by those that do not turne from their sins and returne unto God 2. Repentance may be considered sub 〈◊〉 medii as a meanes or way unto Salvation and so the Gospel only declares that all men unto whom it is preached should repent for the Law is so rigorous and inexorable as that it admits not of Repentance in order to life and salvation Cursed is every 〈◊〉 that continueth not in all things which are written in the 〈◊〉 of the Law to doe them Gal. 3. 10. Indeed the Law may presse our obligation unto repentance and discover its opposite to be a damnable sinne but it is only the Gospel the Covenant of grace that propounds it as an anteccdent condition of salvation and promiseth the reward of eternall life and happinesse unto it And thus I have done my best to explaine this darke assertion that God 〈◊〉 Commandeth all men every where to repent which before he did not But the Confirmation of it 〈◊〉 he hath appointed a day 〈◊〉 the which he will judge the world in righteousnesse by that man whom he hath ordained c. is as obscure as the assertion it selfe for this decree or appointment of judging the world by Christ was from all eternity and therefore no Congruent proofe that God in and since the fulnes of time propoundes it unto all men every where as of avayle unto everlasting Salvation For the clearing of this we must take a rule that is vsuall in the interpretation of Scripture Many things are said in scripture to be done when they are only manifested to be done And so here the appointment of the day in which God will judge the world is put for the manifestation 〈◊〉 The words then may be thus Paraphrased God by the preaching of the Gospell hath revealed and manifested that there shall be a day in which he will judge the world in righteousnes by that man whome he hath ordained c. And that this is a competent argument to provoke men unto Repentance is evident from the manner of Gods procedure in this day he will judg men according to their repentance or unrepentance he will acquit all true penitents and Condemne all 〈◊〉 impenitents 〈◊〉 ye therefore and be converted saith Peter that your sins may be blotted out when the times of refreshing shall come from the 〈◊〉 of the Lord Acts 3. 19. without Repentance all our sins our sins of baro and naked omission Matth. 25. 42. 43. Our idle words Matth. 12. 32. that have no obliquity in them but 〈◊〉 and what is said of idle words is appliable unto idle thoughts and works shall all be fully charged upon our soules those who are not by the 〈◊〉 of God led unto repentance after their 〈◊〉 and impenitent 〈◊〉 treasure up unto themselves wrath against the day of wrath and revelation of the righteous judgment of God Rom. 2. 5. they pile up plagues Curses and Torments the day of judgment is termed the day 〈◊〉 wrath in opposition unto 〈◊〉 time of this life which alone is the 〈◊〉 of grace and mercy Behold 〈◊〉 is the accepted time behold now is the day of salvation 2 Cor. 6. 2. and therefore repent now if ever for in the day of wrath there will be no place or time for no acceptation of repentance though sought with never so many and bitter teares Repentance implieth 1. Examination Consession of and sorrow for past sins 2. Caution and resolution against future sins And unto all these the day of judgment perswades First Unto Examination 〈◊〉 of and sorrow for past sins a voluntary selfe-inspection will avoid the severe scrutinie of that day to Confesse unto an earthly Judge is a speedy and an assured way unto Condemnation but with our Heavenly Judge it secures our pardon I acknowledged my sin unto thee and mine iniquity have I not hid I said I will 〈◊〉 my transgressions unto the Lord and thou forgavest the iniquity of my sin Psal. 32. 5. qui 〈◊〉 vult peccata detegat is 〈◊〉 rule the way to have our sins covered in this and the next life is to uncover them in this before God in an humble and 〈◊〉 Confession and without this God will discover them to the knowledg of all the world unto our Confusion in the day when he will judge the 〈◊〉 of 〈◊〉 by Jesus Christ c. if now we would accuse our selves it would then stop all the accusations of the Law Satan and our owne Consciences if we would now judge our selves we should not then be judged if we would now privately in our owne bosomes arraigne and Condemne our selves for our sins and lie prostrate at the feet of Christ for mercy we may be certaine that we shall publiquely be acquitted by proclamation in the great Assises of the whole world wh n Christ shall Come with Clouds it is said that all kindreds of the earth shall waile because of him Rev. 1. 7. Many thinke that this is meant of the obstinate and incorrigible enemies of Christ Jesus and that the wailing here spoken of is 〈◊〉 〈◊〉 a wailing of hellish desperation to prevent which no such way as Planctus 〈◊〉 the wayling of Evangelicall repentance and contrition and is it not infinitely better to mourne weep sigh and sob for sin here then hereafter to roare houle and yell for it unto all eternity Behold the Lord cometh with ten thousands of his Saints to execute judgment upon all and convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Jude 14. 15. The conviction here spoken of hath for its end the unrepealeable condemnation and irremediles confusion of the parties convicted The Lord will execute judgment upon all the ungodly whom he convinceth of ungodly deeds and hard speeches against him but yet now even the most ungodly may escape this conviction by a timely internall penitentiall conviction of conscience in this life which as an Eccho answereth the spirits convincing the world of sin Joh. 16. 8 9. Now those whom the spirit convinceth of sin it convinceth also of righteousnesse

for it Secondly mortification of it Thirdly watchfulln sse against it Fourthly thankfullnesse for deliverance from it First unto humiliation for it There will be a great deale of justice in our teares for the fountaine of all temptations the mother of all sinnes for that which tempteth draweth enticeth unto sinne which conceiveth and bringeth forth all sorts of sins David therefore in his penitentiall Psalme for murder and adultery had very good reason to spread before God this his birth sinne because 't was a seminall sinne it contaiued the seeds of his adultery and murder Psal 51. 5 hence also 't is no wonder that Paul having mentioned the malignant operation of this law in his members forthwith subjoineth a most bitter complaint touching his infelicity and misery thereby and most passionately wisheth for a 〈◊〉 deliverance therefrom oh wretched man that I am saith he who shall deliver me from the body of this death Rom 7. 24 concupiscence is the root of bitternesse Heb. 12. 15 the root of all the bitternesse that is in our evill deeds and therefore every one upon whom God hath powred a spirit of grace will or should be in bitternesse for it as one that is in bitternesse for his first borne every gracious heart greives at the sad dolefull and banefull effects of 〈◊〉 and shall we have no resentment of the badnesse of the cause oh Beloved did we but afford unto the accursed or pernicious issue or progenie of lust a due and thorow contemplation we would thinke that we could never weep enough for that which is productive of so much and great mischiefe though our head were waters and our eyes a fountaine of teares Jer 9. 1 even the most wicked are troubled in their minds when enormous sinnes break out into their lives and thereby terrify their consciences blot their reputations prejudice their estates or any other wayes incommodate them but this is but a worldly sorrow the damned in hell howle when sin being consummate bringeth forth death but this is but a hellish sorrow a true heavenly and godly sorrow riseth higher and goeth further it begins with the very inchoations of sin the first suggestions unto sin with concupiscence that makes these suggestions for this would be a likely meanes to retard and in some measure 〈◊〉 any further progresse of lusts influence and so anticipate or prevent the worldly and hellish sorrow now spoken 〈◊〉 when Elisha healed the waters of Jericho he went forth unto the spring of the waters and cast in salt there 2 King 2. 21. If we would heale the streames of actuall sinnes we should goe unto the spring originall sinne and powre out our salt our brinish teares upon it To surther and increase our humiliation for this malignant influence of concupiscence I shall propound only one but that shall be a very stirring motive and it is that this influence is exceedingly heightned and intended viz 〈◊〉 by the good holy and just law and commandment of God even as by an antiperistasis heat is many times intended by the opposition of the adjacent cold Rom. 7. 8 13 sinne taking occasion by the 〈◊〉 wrought in me all manner of concupiscence sin by the commandment became exceeding sinfull the prohibitions of the law 〈◊〉 accid ns provoke exasperate and enrage concupiscence and render it's workings more vigorous outragious and violent then otherwise they would be for Nitimur in vetitum semper cupimusque negàta We long most after forbidden fruit we are most addicted unto interdicted actions 〈◊〉 waters saith 〈◊〉 wise man are sweet Prov. 9. 17 and hence is it that those carnall and unregenerate men who sit under a powerfull ministry usually run into a greater excesse of riot than such whose lusts are not at all awakened by the home and searching preaching of the law oh what an unfathomable pravity is there in this that makes a most equitable disswasive from sin to be a powerfull incentive unto it that makes that a spurre to excite unto sin which in it's naturall tendency is a bridle to restraine therefrom and so turnes a most wholesome 〈◊〉 into a most pernicious poyson makes that to bring forth fruit unto death which was ordained to life Rom. 7. 10. Secondly unto mortification of it sinne when 't is si nished brings forth death and 't is finished when 't is unmortified now lust is a part of sin consummate as Ames markes in his answer unto Bellarmine and therefore when our own lust is finally unmortified it bringeth forth death it cast's into the fire of Hell if we do not therefore mortify lust it will kill and damne us without the mortification of originall sinne the mortification of actuall sinne will be impossible unlesse we mortify the body of sin we can never mortify the deeds of the body it will be a vain endeavour to dry up the streames when the fountaine is as full as ever Stephen Gardiner used in the time of Queen Mary to say that 't was in vaine to strike at the branches whilst the root of all heretiques did remaine meaning the Lady Elizabeth that was afterwards Queen thus may we say it will be to little purpose to lop the branches of the tree of corruption unlesse we lay the axe unto the root of the tree that root of bitternesse our own lust which unlesse mortified will abundantly fructify in sinfull wishes desires delights resolves and outward workes it will alwayes be conceiving and bringing forth sinne the King of Meth in Ireland sometimes asked one Turgehesie how certaine noisome birds that came flying into the realme and did much harme might be destroyed he answered him nidos 〈◊〉 ubique destruendos the way to be rid of them was to destroy their nests the way to destroy actuall lust is to mortify and pull down originall lust that is fomes 〈◊〉 the nest and the wombe of all actuall sinnes whatsoever unto this the Apostle Paul exhorts Rom. 6. 12. Let not sinne raigne in your mortall bodies here by sinne many learned interpreters both Protestant and popish understand originall sinne unto which all actuall sin are but as Vice-royes and the mortification of this is nothing but the dethronization thereof when originall sinne is mortified then 't is uncrown'd and dethroned and 't is unmortified and raignes when there is no spirituall resistance made against it by a spirituall principle upon spirituall and scripture grounds because 't is displeasing unto God and contrary unto his law when ther 's no grace to impaire and weaken it no spirit to lust against the flesh The raigne of originall sinne which is nothing else but the unmortification thereof is here vers 13 described by it's 〈◊〉 and opposite First by it's correlate and that is a twofold subjection First and obedience unto it's lawes edicts and commands not obeying it in the lust thereof that is not yeelding a full and totall consent unto it's motions suggestions and desires The second is a 〈◊〉 to fight it's

contrary is height'ned and intended the other is thereby remitted depressed and abated the strengthenning of grace then will weaken the corruption of our nature and therefore whith Paul Ephes. 3. 14 16. let us bow our knees unto the father of our Lord Jesus Christ that he would grant us according to the riches of his glory to be strengthned with might in the inner man by his spirit giving efficacy unto a diligent use of God's ordinances for this will decay and impayre the old man A third way to mortify concupiscence is to stop it's influence for this must needs enfeeble it and as it were dishearten and discourage it now this is done when it's motions and desires are resisted it's conceptions are strangled in the wombe it's births like brats of Babylon Psal. 137. 9 dasht in peices against the 〈◊〉 i e destroyeyd by a timely repentance and never suffered to arrive unto any growth or maturity For this hinderance of lusts operation I shall prescribed two meanes one inward another outward First inward and that will be to exert and act all our 〈◊〉 as much as possibly we can for contrary actions as well as contrary qualities will weaken and wound each other the way then to quench the lustings of the flesh against the spirit will be to foment the lustings of the spirit against the flesh to entertaine and cherish all holy motions thoughts and desires Secondly outward and that is abstinence from the occasions that are likely to excite and stirre up concupiscence that bring as it were 〈◊〉 unto the fire and throw oyle upon the flame thereof for what were this but to make provision for the flesh to fullfill the lusts thereof Rom. 13. 14 we should therefore take up David's resolution Psal 101. 3. I will set no wicked thing before mine eyes if we set wicked things before our eyes they will soon steale into our hearts and there kindle a fire that may never end but in the flames of hell Prov. 23. v. 2 31 put a knife to thy throat if thou be a man given to appetite Look not thou upon the wine when it is red when it giveth it's colour in the cup when it moveth it's selfe aright Forbear gaming if thy experience informe thee that it tempts thee unto either rash anger or covetousnesse if thou findest that thou art prone unto wantonesse doe not so much as looke upon an amorous romance hearken unto the advice of Solomon Prov. 5. 8 remove thy way far from the strange woman and come not 〈◊〉 the doore of her house imitate the prudence of Joseph who not only refused the imbraces of his mistrisse but sled from her very sight and presence Gen. 39. verse 10 12 he was more affraid of the temptation of his own lust then of all the charmes in her beauty and the importunity of her solicitations Thirdly we may from the influence of lust be exhorted unto watchfullnesse against it and that in all the faculties of our soules and members of our bodies we should trust none of them without Job's covenant Job 31. 1 or David's bridle Ps. 39. 1 Peter exhorts unto vigilancy because our adversary the Divell as a roaring Lyon walketh about seeking whome 〈◊〉 may 〈◊〉 1 Pet. 5. 8 But if it were not for the compliance and correspondence of our own lust this roaring lyon could doe us no more hurt than the Lyons did Daniell in the denne 't is this that opens the doore of our soules unto him and so betrayeth us unto his temptations nay this would be an importunate and restlesse tempter though Satan and the world should surcease their temptations for it can conceive sin without a father bring it forth without a midwife and breed it up without a nurse concupiscence is a dangerous adversary not only when as a King it commands all in the soule but also when it is deposed from it's rule and is in a subdued nay in a crucified condition and therefore the most sanctified should keep on still their watch against it and be jealous of all it's motions though they seeme to be never so weake and remisse Mr. Knowles in his Turkish history relates a very strange story concerning a wounded souldier which I shall insert and apply unto our present purpose After Amurath the third King of the Turks had overcome Lazarus the 〈◊〉 of Servia he with some of his cheif captaines taking view of the dead bodyes a Christian 〈◊〉 sore wounded and all 〈◊〉 seeing him in staggering manner arose out of an 〈◊〉 of stayne men and making towards him for want of strength fell oftentimes by the way at length drawing nigh unto him when they that guarded the King's person would have stayed him he was by Amurath himsele commanded to come neare 〈◊〉 sing that he would have craved his life of him thus this halfe dead Christian pressing neere unto him as if he would for honours sake have kissed his feet suddenly stabbed him in the bottome of his belly with a short dagger which he had under his souldiers 〈◊〉 of which wound that great King and conquerour presently dyed unto this souldier every regenerate man may compare his own lust though it be in a wounded nay dying and mortified state ready as it were to expire and give up the Ghost yet if we suffer it to arise from the dead if we doe not hinder it's motions though they seeme to be faint and feeble if we doe not continue a constant watch and guard against it but suffer it's approaches and give way unto a conference and parley with it it will soon smite us as it were under the fist rib give such a fatall blow and stab unto the conscience as would soon make a totall and finall dispatch an utter riddance of all the remainders of spirituall life in us but that we are under the hands of a Physitian unto whom belong the issues of death who hath a plaister of divine and infinite virtue and value his own heart blood the blood of God-man and a soveraigne balsome of infinite power and efficacy his spirit which can cure the deepest and most dangerous wounds of the soule that otherwise would be deadly Fourthly from the influence of lust we may be exhorted unto thankefulnesse for deliverance from it and this exhortation may be addressed unto both the unregenerate and regenerate First unto the unregenerate who are delivered from it only in a way of restraint when they see malefactors imprisoned stock'd whip'd dragged to shamefull executions let them consider that if God did not withhold their concupiscence from it's naturall energie it would have brought them into the like case made them as publique spectacles of shame as any if it were not for the bridle of God's 〈◊〉 grace upon them originall sin would worke in them all manner of concupiscence Rom. 7. 8 out of the concupiscence that is in their hearts would proceed as waters streame from a fountaine not only evill thoughts but