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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47625	A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.	Leigh, Edward, 1602-1671.	1654 (1654)	Wing L1008; ESTC R25452	1,648,569	942

Paul sheweth what is that which justifieth and Iames sheweth what kinde of faith justifieth viz. a lively effectual faith Iames sheweth that faith justifieth Quae viva Paul sheweth that it doth not justifie Qua viva which is a great difference though the Remonstrants scoffe at such a nicety Who would give a Lemmon-paring for the difference Whether Sanctification precede Justification Bishop Downame in his Appendix to the Covenant of Grace doth oppose my worthy Tutor M. Pemble for holding this opinion but perhaps a distinction may solve all As Sanctification is taken for the act of the holy Ghost working holinesse into us so it goes before Faith and Justification so the Apostle puts it before justifying saying 1 Cor. 16. 21. But ye are sanctified justified but as it is taken for the exercise of holinesse in regard of amendment of heart and life so it follows Justification in nature but it is joyned with it in time The Apostle Rom. 8. 30. placeth Vocation before Justification which Vocation is the same thing with the first Sanctification or Regeneration See Act. 26. 18. CHAP. XI Of Sanctification HAving spoken of the relative Change or of our State in Adoption Justification I shall now speak of the moral Change of our Persons and Qualities in Sanctification Although we distinguish between Justification and Sanctification yet we acknowledge that they are inseparable and that one doth necessarily follow the other To sanctifie sometimes signifies First To acknowledge the holinesse of a thing so God is said to sanctifie himself and his own name or to use it according to its holinesse so we are said to sanctifie the Lord and the Sabbath-day that is use it holily Secondly To make holy so a person or thing may be said to be made holy three wayes 1. When it is separated from a common use 2. When it is devoted to God made peculiar to him so one might sanctifie a house or beast 3. When it is cleansed and purged from all filthinesse and naughtinesse In the two first senses it is opposed to common and prophane in the last to unclean in Scripture such are goods houses the Temple What Sanctification is Some describe it thus It is the Grace of God dwelling in us by which we are inabled to live a holy life It is a supernatural work of Gods Spirit whereby the soul and body of a beleever are turned to God devoted to him and the image of God repaired in all the powers and faculties of the soul. It is a resolution of will and endeavour of life to please God in all things springing from the consideration of Gods love in Christ to mankinde revealed in the Gospel Sanctification is a continued work of the Spirit flowing from Christ as the Head purging a man from the image of Adam and by degrees conforming us to the image of Christ. 1. It is an act of the Spirit The special work of the Father is Creation of the Sonne Redemption of the holy Ghost Sanctification The Father proposed and plotted the work of Reconciliation Christ undertook the service but the Spirit is the Unction that takes away all enmity that is within us The Spirit dwels in the Saints virtually and operatively by his Gifts Graces Comforts and by exciting them Some dislike that passage of Luther Habitat ergo verus Spiritus in credentibus non tantum per dona sed quoad substantiam though others of our Divines follow him The Spirit of God is the efficient cause of Sanctification The sanctified are called such as are in the Spirit and walk in the Spirit If we mortifie the deeds of the flesh by the Spirit we shall live If any be led by the Spirit he is the Son of God and if any have not the spirit he is none of his Eze. 36. 27. The holy Ghost useth the Word of God the doctrin of the Gospel as its immediate instrument to work this holiness of heart and life Christ sends his Spirit that by the Word works faith and all Graces An act of the Spirit flowing from Christ as the Head common works of the Spirit flow not from Christ as the Head Iohn 1. 16. Col. 1. 19. Christ is the common treasury of all that Grace God ever intended to bestow 1 Iohn 2. 20. the intendment of union is communication 2. A continued work of the Spirit to distinguish it from Vocation Conversion Regeneration it is stiled Vocation because it is wrought by a heavenly Call Conversion because it is the change of a mans utmost end Regeneration because one receives a new Nature and new Principles of action The carrying on of this work in blotting out the image of old Adam and by degrees introducing the image of Christ is Sanctification 2 Cor. 7. 1. therefore we must have supplies of the Spirit Psal. 92. 10. Sanctification is answerable to original corruption and intended by the Lord to be a Plaister as broad as the sore That was not one sinne but a sinne that had all sinne so this is not one distinct Grace but a Grace that comprehends all Grace It is called the new man in opposition to the old man because it makes us new changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of Adam and to note the author of it which is the Spirit of God working it in us called the holy Spirit because he is so in himself and works holinesse in us the Divine Nature because it is a resemblance of that perfection which is in God and the image of God for the same cause because it maketh us in some degree like unto him The moving cause is the consideration of the love of Christ to mankinde revealed in the Gospel the matter of it a resolution and constant endeavour to know and do the whole will of God revealed in his Word Psal. 119. 30. 73. 10. the forme a conformity to Gods Law or whole will so revealed Psal. 119. the end principal to glorifie and please God secondary to attain his favour and eternal happinesse The extent must be in all things the subject of it is the whole man the whole soul and body Sanctification reacheth to the frame of his heart David hid the Law of God in his heart the inward man therefore called a New-Creature and outward Conversation therefore called a living to God 1 Thess. 5. 23. The Parts of it are two Mortifying and Crucifying the old man with its lusts and affections quickning the new man bringing forth the fruit of the Spirit The Properties of it 1. It is sincere 2. Constant therefore it is called a walking in the way of the Lord. 3. Imperfect here 4. Grows and proceeds toward perfection A godly life is distinguished 1. From the false goodnesse of the Hypocrite for that is willing sometimes to do Gods will not with such a setled will as to indeavour it and willing in some things not in

doth * Mihi quidem totam locorum Theologiae communium seriem anim● peragranti vix ulla occurrit Theologiae particula si ab unico S. Triados mysterio discesseris quam Pontisici● non foedis aliquot erroribus conta●in●●unt Down Diat de Antichrist● part 1. lib. 3. cap. 6. Vide ibid. cap. 7. catalogum errorum Romana Ecclesiae Call no man Father on earth Christ speaks it in respect of doctrine See Revel 2. ● try their Doctrines by the rule of the word Nemo se palp●●● de su● Satanas est de Deo beatus est Aug. See D. Halls Holy Panegyrick pag. 480. Communiter nomen adulationis attribui solet omnibus qui supra debitum modum virtutis volunt alios verbis vel sact is delectare in communi conversatione Aquin. 2● 2ae ae quaest 11● Artic 1. * Cambden in Hampshire Nolo esse laudator ne videar esse adulator Tully Pessimum inimicorum genus laudantes Notae illorum voces sunt Ita Domine ita est rectissimè factum nec aliter debuit jus fas à te stant benè bellè praeclarè pulchrè festivè magnifi●è divinè non potuit melius Drexel Tom. 2. de Adulat cap. 1 Sect. 1. This sin hath been so proper to this Nation of England that one puts voraces for an Epithete of Angli and another when he will say he is full even to the brim expresseth it thus Si saul comme un Anglois He is glutted like an english man Smindyrides perditissimus ille junenis jactare solitus est se à viginti annis solem nec orientem nec occidentem vidisse assiduè scilicet in lecto aut in mensa occupatus Drexel Aeternit prodromus c. 2. Sect. 8. Clemens Alexandrinus writeth of a fish which hath not a heart distinguished from the belly as other fishes have but it hath the heart in the belly So these gluttons which make a God of their belly have a heart in their belly One seeing so many young Gentlemen follow Epicurus at his first setting up said The cause was it was young mens Philosophy that was professed in that School Nomen sobrictatis sumitur à mensura Dicitur enim aliquis sobrius quasi briam id est mensuram servans Aquinas 2 2 2ae Quaest. 149. Artic. 1. Heresie is contrary to faith Schism to charity Aquinas and others Heresie opposeth the truth of a Church Schism the peace of it See Mr Vines on 1 Pet. 2. 1. Concordiae sraternae vel ambitiosos decet esse Christianos sed multo magis studios●s nos esse convenit veritatis caelestis salutaris Nam concordia sicut amicitia colenda quidem est sed usque ad aras arae colendae non sunt usque ad concordiam Colimus itaque veritatem quoad ejus fieri potest citra pacis jacturam quod si non sine dispendio pacis atque amicitiae redimi possit veritas quovis pretio etiam odio nostri salutis temporalis discrimine redimenda est Twist in Corv. defens Armin. All false teachers should be discountenanced See Zach. 13. 4 5. Nolo in suspicione haeresios quemquam esse patientem Hieron ad Pammach Vide Acta Synod nat Dordrecht Exam. Artic. 1. Remonst p. 210. Pelagiorum est ●aerefis hoc tempore recentissim● à Pelagio monacho exorta Hi Dei gratiae in tantum inimici sunt ut sine hac posse hominem credant sacere omnia divina mandata c. Aug. c. 88. de haeresibus Vide plura ibid. Pelagius was born in Britain the same day that Austin was in Africk Jacobus Arminius vir doctus acri ingenio sed qui parum tribuebat Antiquae Ecclesiae judicio nihil Reformatae Episc. Dav. Diss●rtat de Praedestinat cap. 4. Jacobus Arminius vir ingenij excitatioris verum cui nihil arrideret nisi quod aliqua novitatis specie se commendaret Praefat. ad Eccles. Act. Synod Dordrecht Hypocrisie is when a man seems outwardly to be that which he isnotinwardly Perkins on Rev. See Dikes Deceitfulnesse of Heart c. 2. p. 29 Dr Sclater on Rom. 2. 2. pag 164. Constantius the father of Constantine to try his Courtiers commanded all to sacrifice to Idols pretending to discard all that refused so to do but contrarywise those that obeyed he put from the Court saying Quomodo fidem Imperat●ri praestabunt inviolatam qui Deo sunt perfidi Eusebius How will they be true to their Prince who are disloyal to God James 1. 26. Hildersam on P●al 51. 7. p. 718 719. Quo quis sanctior est hypocrita eo deterior est Evangelii hostis Luther See M. Wheatly of the example of the Sodomites Magna pars vitae clabitur malè agentibus maxima nihil agentibus tota ferè aliud agentibus Senec. Consol. ad Polyb c. 23. Cùm ad extrema vencrimus serò intelligemus miseri tamdiu nos dum nihil agimus malè occupatos fuisse Id. ibid. Maximae profecto laudis est non tantùm à diabolo nunquam sed nec à morte otiosum inveniri Drexel Aeternitatis Prodromus cap. 1. sect 45. Vita ignava otiosa nec placita unquam nobis ne ejus aliquando necessitas vel voluntas adveniat serio deprecor Casaub. Epist. 351. Stuckio Christ spent all his daies in labour Rebeccah and Sarah were good housewives Diogenes that he might not seem idle in the midst of businesse would needs be doing though it were but by rolling of his Tub. a The promises of the Gospel appertain to those only who walk not after the flesh but the Spirit who are heavy laden and take Christs yoke upon them to those which confesse their sins and leave them which mortifie the deeds of the flesh by the Spirit for with these or such like conditions they are limited Democritus said that intemperate men were valetudinis suae proditores betrayers of their own health and killers of themselves by their pleasures so that Sybaritica mensa and Sybaritica calamitas are for the most part inseparable The Philosopher could say The intemperate man is seldom a penitent man Mendaciam à menda Mendacium nominatur ex co quod contra mentem dicitur Et idco si quis salsum enunciet credens id esse verum est quidem falsum materialiter sed non formaliter quia salsitas est praeter intentionem dicentis Aquin. 2● 2ae quaest ●10 Artic. 1. See Elton on Col. 3. 9. When one utters a speech reserving the other part in his minde it is no better then lying when that which one speaks is false it will not be helpt with that which is reserved else no man or devil can have the lie given him Arius subscribing to the Councels Decrees sware it was true as it was there written meaning the Paper kept close in his bosom or sleeve Just like to the Jesuites absurd equivocating or counterfetted perjuries and cousenage in abusing the words of St Paul Factus sum omnia omnibus ut

will destroy the whole world as in the Angels Adam all sin is virtually in every sin It is also a Judge condemning sin Iohn 5. 41. Ezek. 22. 2. it passeth sentence on mens estates and actions 1 Cor. 14. 24 25. Heb. 4. 12 13. 10. 27 mortifies their corruptions Tit. 2 13. 2 Cor. 7. 1. The Spirit mortifies sin not only by infusing a new principle of grace but by restraining the old principle of sinne Rom. 6. 12. Psal. 19. 13. Secondly The Law Habet rationem fraeni hath the nature of a bridle to check and restrain sin 1. By setting before men its perfection Psal. 19. 7 13. Iam. 1. 25. 2. By exalting in a mans heart its authority Iam. 2. 8. 3. By shewing the danger of the curses in it Iob 31. 23. 4. By setting before men its preciousnesse Psal. 119. 103 104. 5. By shewing us that God observes what respect we bear to his Law Isa. 66. 2 3. Thirdly The Law is arule to direct in the way of duty It is 1. A rule within ordering a mans inward disposition The Spirit of God in the work of Regeneration stamps the Law of God in the heart and makes use of it to change the inward disposition Rom. 7. 9. Psal. 19. 7. See Ier. 31. 32. Act. 17. 38. Grace is given by the Gospel but it makes use of the Law Fides impetrat quod lex imperat Aug. 2. It is a rule without to guide a mans way a rule of all Gospel-obedience 1. Because the Gospel sends us to it for a rule Luke 16. 29. Iames 1. 25. and 2. 8. 2. Christ hath left us an example of all obedience Matth. 11. 29. Iohn 13. 15. 3. So far as the best men come short of the Law they sin 1 Ioh. 4. 3. 4. It hath all the properties of a rule it is 1. Recta Psal. 19. 7. 2 Promulgata published Hos. 8. 12. 3. Adaequata Psal. 119. 9. shall be our Judge hereafter Rom. 2. 14 15. God requires not only abstinence from evil but the doing of the contrary good Isa. 1. 16 17. Psal. 34. 14. Rom. 12. 9. Reasons 1. In regard of God 1. He hates evil and delights in good 2. The divine mercies are privative and positive Psal. 84. 11. 2. In regard of the principles of spiritual life we must have communion with Christ both in his death and resurrection Rom. 6. 11. The Law as a Covenant of works is in all these respects a servant to the Gospel and Gospel-ends I. As a Glasse and a Judge 1. By exalting free grace Paul and Luther being cast down with their sins exalted free grace 1 Tim. 1. 13 14. 2. By exalting the bloud of Christ the more one apprehends his sinne the more orient will the bloud of Christ be to the soul Philip. 3. 8 9. Rom. 7. 24 25. 3. By qualifying the soul and preparing it for Christ Luke 3. 5. Matth. 11. 28. 4. By making a man pliable to God ever after the discovery of our sin and misery by the Law and of free grace works a childe-like obedience Isa. 11. 6. 5. By making a man fear sin ever after he hath been under the hammering of the Law Psal. 85. 8. Hos. 3. 5. 6. By making one set a high price on the Spirit of Adoption Res delicata Spiritus Christi Tert. II. As a bridle the Law is the Gospels servant in restraining sinne the Gospel can use the Law above its nature and contrary to the use that sinne makes of it The Law cannot give grace to assist in duty and to restrain in sin Restraining grace serves the ends of the Gospel 1. In respect of wicked men though the Law restraining kils not sin in the ungodly yet the very restraint of the action is a great mercy 1. It makes a man lesse wicked 2. Keeps men from corrupting others 3. Lessens their torments the common graces of the Gospel making use of the restraints of the Law keep some wicked men from those grosse enormities that others run into 2. In respect of the godly 1. Preserves them from sinne before their conversion 2. It restrains their lusts Act. 23. 1. and after their conversion keeps them from sin Psal. 19. 13. by the restraints of the Law and the Gospel I shall in the next place lay down certain general rules which may direct us in the right interpretation of the ten Commandments 1. Because the Law doth comprehend all our duties to be performed both to God and man Luk. 10. 26. therefore the interpretation of it must be sought and fetcht out of the Sermons of the Prophets and Apostles and the Doctrine of our Saviour 2. Whereas some Laws are laid down in the form of a command and most of them viz. eight in the form of a prohibition we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded and in every prohibition a command of all duties opposite to that which is forbidden For example in the second Commandment which under the name of Images forbids the inventing or using of any form of worship of mans devising there is withall commanded the worship of God according to his own will in the use of the Ordinances prescribed and warranted by his Word as prayer and hearing of the Word receiving the Sacraments And in the third Commandment under the prohibition of taking Gods name in vain is commanded the taking up of it with all holy reverence and fear Thou shalt have no other gods that is thou shalt have me for thy God Keep holy the Sabbath that is do not break it 3. Every Commandment of God is spiritual and doth binde the inward man as well as the outward Humana lex ligat manum linguam divina verò ligat animam Original sinne is condemned in the whole Law but it seemeth to be directly condemned in the first and last Commandment for these two concern properly the heart of man the first respecting it so far as it concerneth God the last so far as it concerns man whether himself or others 4. In respect of the authority that commands all the precepts are equal Iames 2. 11. In respect of the objects of the duties commanded the Commandments of the first Table are of greatest importance Matth. 22. 38. if equal proportion be observed and comparison made because the services therein required are more immediately directed unto God and consequently he is more immediately concerned in them then in the duties of the second Table 1 Sam. 2. 25. Isa. 7. 13. The negative Commandments binde us more strongly then the affirmative for they oblige us alwayes and to all times the affirmative although they binde us alwayes yet they binde us not to all times A man is not bound alwayes to worship God but he is bound never to exhibit divine worship to a creature He is not bound at all times and in all places to professe his faith but he is