Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	everlasting_a	reap_v	sow_v	6,865	5	10.5221	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87557	An exposition of the epistle of Jude, together with many large and usefull deductions. Formerly delivered in sudry lectures in Christ-Church London. By William Jenkyn, minister of the Gospel of Jesus Christ, and pastor of the church at Black-friars, London. The second part.; Exposition of the epistle of Jude. Part 2	Jenkyn, William, 1613-1685.	1654 (1654)	Wing J642; Thomason E736_1; ESTC R206977	525,978	703

of Brutish Sensuality A m●● may be laden with Gold and yet be as a Brute His being changed from Poor to Rich is but a poor change unless he be changed from Natural to Spiritual from an old to a new man Even the Wealthy Psal 49.10 is called a Fool and a brutish person and ver 12. Man being in honour abideth not he is like the Beast that perisheth Nero was a Lion Herod a Fox The Princes of Israel Wolves Kine of Bashan notwithstanding worldly glory Outward Ornaments make no inward alteration Hence see what is the true standard of Honour Lust is the souls degradation even in all earthly abundance only Grace makes us excellent it destroyes not but elevates nature Sensual objects do not elevate but corrupt us 5. Observ 3. Sensual appetite is deceitful When these Seducers knew things naturally with sensual knowledg they were led to corruption An ignis fatuus leads men into bogs and precipices Natural knowledg carryes men like filly beasts into a snare If the blind lead the blind both must fall into the ditch The Lusts of the sensitive appetite are foolish 1 Tim. 6.9 and therefore foolish because they make men fools who are led by them and Ephes 4.22 the old man is said to be corrupt according to decitful lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As man sheweth his infection with original pollution principally by his Lusts so those Lusts principally discover themselves in their Deceitfulness When they tempt a man to sin they promise pleasure and contentment they perform nothing less but leave the poor seduced sinner spoiled of his happiness and corrupted both inwardly outwardly and eternally Sensual delights strangle with a silken halter Latrones quasi laterones viatoribus ami●è se quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●djungunt ut incautos cò facilius grassentur kil a man in the embracing him and like Theeves wil ride friendly and pleasantly with the Passenger that so unawares they may the more easily destroy him Saint James saith a man is drawn away of his own Lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inticed They bait over every hook Oh that when a man saith How can I forbear the bait 〈◊〉 he would ask himself How can I endure the book Oh will the comfort countervail the corruption the spoiling not only of my body of my Goods but the loss of my Soul my Grace my Heaven my God my All. Consider the bitter farewel of al sinfully sweet morsels view them with a Scripture Prospective look upon them as going away as well as coming Behold their back their black side they are venenatae deliciae Poisoned Pleasures T is easier to pass by then get out of the snare If thou be a man of appetite Prov. 23.2 put a knife to thy throat Lust betrayes with a kiss Al carnal delights go out in a stink and commonly it is that of Brimstone As we cannor walk in this life by sight in respect of Glory so should we not in respect of Sensuality As we are absent from heaven in regard of Sense and present there in regard of Love so though we are present among earthly enjoyments in respect of Sense yet should we be absent in regard of affection To conclude this consider the difference betwixt Spiritual and Sensual pleasures The former are good in Harvest the latter only in Seeds-time They who sow to the flesh shall of the flesh reap corruption Gal. 4.6 They who sow to the Spirit shall of the Spirit reap life everlasting The former are bitterly sweet the latter sweetly bitter The former turn water into wine as the latter do Wine into water In that which a man knows Spiritually and to which he is led by the guidance of the Spirit in that he preserves himself And its observable how the Apostle opposeth the deceitful Lusts in ver 22. of Ephes 4. to the Truth in Jesus ver 21. Christ is Truth Lust is vanity and deception Christ gives true happiness and more then was ever expected Lust deludes disappoints corrupts To end this needful Point In all worldly pleasures wisely draw off thy soul by comparing such sordid puddles with the crystal rivers of eternal joyes Let Moderation and heavenly Discourse be two dishes at every Banquet A Souldier supping with Plato who had provided nothing but green herbs said He who sups with Plato shall be better the next day Tertullian said of the Primitive Christians that they did not Tam coenam coenare quam disciplinam One would have thought they had been at a Sermon not at a Supper Oh that Spiriritual delights were more tasted He who lives at the Table of a King despiseth scraps and such are all worldly pleasures esteemed by him who hath tasted how sweet the Lord is The more pleasant any thing is to us the more suspected let it be by us Satan lies in ambush behind our lawful enjoyments as the body is the temple of the Holy Ghost so is Christian temperance the aedituus Tertullian or Keeper of that Temple VER 11. Wo unto them for they have gone in the way of Cain and ran greedily after the error of Balaam for reward and perished in the gainsaying of Core AT this verse and so on to the seventeenth our Apostle prosecutes the thrid part of that second Argument whereby he puts the Christians upon contending for the faith against Seducers That second Argument was taken from the certainty of the destruction of those Seducers and it s prosecuted from the fourth to the seventeenth verse of this Epistle Pag. 1. Part 2. In the managing whereof as hath been said before the Apostle having first set down several examples of Gods wrath upon others in former times for their sins from the fourth to the eighth verse And secondly Having declared that these Seducers lived in the same sins which God had formerly punish'd in others from the eight to this eleventh verse 3. He now thirdly concludes that these practising their impieties shall partake of their plagues And this conclusion he prosecutes throughout this eleventh verse and forward unto the seventeenth In the handling of which Conclusion the Apostle concludes the destruction of these 1. By propounding 2. By expounding it Or 1. By a Denunciation thereof 2. By a Delineation thereof 1. By propounding and denouncing thereof in those words of this eleventh verse Wo unto them 2. By an expounding or delineating thereof in the following expressions of this and the other verses unto the seventeenth and he expounds it by a mixed description of their sin and misery And he mixedly describes their sin and miseries the effects of their sins three wayes Nominat hos tres prae aliis quia hi tres fuere Dei fidei sanctitatis hostes ac fideles seducere Ecclesiam perdere voluerunt unde fuerunt Simonis Gnosticorum haereticorum typi prodromi Cor. Lapide in loc 1. From the sutable examples of Cain Balaam Core in this

the conversion of one sinner and 't is a pleasure to them to be present at the publick ordinances and to look into the mystery of the Gospel 1 Cor. 11.10 Ephes 3 10 As impossible it is they should preach anothe● Gospel is to be accursed Gal. 1.8 They surther the Gospel and preserve the true worship of God forbidding the worship of themselues The Law was given by their ministry Luke 2 9. Acts 10.10 The Angel directs Cornelius to send for Peter The Angel brought Philip to instruct the Eunuch invited the Apostle to come to Macedonia and help souls to heaven delivered Peter out of prison to preach the Gospel carried the soul of Lazarus to heaven resisted Balaam in the way wherein he came forth to curse Israel c. Michael and his Angels Rev. 12. fight for the defence of the Church against all the injuries of the Divel But the Divel is the grand adversary of souls Evil Angels labour to stop the passage of the Gospel they put forth their power in Jannes and Jambres to resist Moses in his Ministry The Divel offereth himself to be a lying spirit in the mouth of all Ahabs Prophets He stands at Joshuah's right hand to withstand him in his Office Zech 3 1. Matth. 13. 1 Tim. 4 1. 1 The● 2 18. Rev. 2.10 he soweth tares in the field where the good seed of the word is sown False Doctrines are the Doctrines of Divels Satan hindred Paul once or twice from his journey to the Thessalonians to confi●m their faith he raiseth persecution against the Church he cast some into prison And where he cannot hinder powerful preaching he contends to make the word sundry wayes ineffectual some he holds fast in unbelief and contumacy from careless hearers he snatcheth the word Those who happly hear attentively he hinders from practising and of some kind of practisers he often makes Apostates The second thing to be explained 2 Branch of Explicat is the strife and ●●mbate between Michael and the Divel set forth more particularly in the particular case and cause thereof the Archangel disputed about the body of Moses And here 1 What he did he disputed 2 About what he d●d it or the subject of that disputation the body of Moses 1. He disputed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth a Contest by Argument and Reason besides which manner or strife Justinian in loc there is no other say some after which spirits can strive and contend one with another I shall not dispute the truth of that assertion the mos Angelicus Vid. Z●●ch de Angelis p. 156 the manner of Angelical disputation being to us so dark nor shall I now enquire how Angels represent their minds and apprehensions one t● another in their disputations but sure I am that as the Arguments which this holy Archangel produced against the Divel to justifie his action were strong and cogent as being drawn from the revealed will of God so the practice of disputing for convincing the adversaries of the Truth or stopping their mouthes by arguments grounded upon that foundation Acts 17.17.18.4 19.19.9.20.9.24.12 15. was frequently used by the Apostle Paul and to be imitated by us who were our words softer and our Arguments stronger might more convince the Adversary against whom and credit the cause for which we contend If it be here demanded Why this Archangel would dispute with an incorrigible adversary It s answered he disputed not with hopes to recover his Adversary But 1. To credit his cause It was a righteous cause and was worthy of a strong Advocate though the adversary against whom we reason deserves neglect yet the truth for which we argue deserves our contention 2. To apologize for himself He might have been look'd upon as one who resisted and opposed Satan upon bare resolution and self-wil and would effect his desire by bare force had he not disputed the equity of his proceedings with the Divel 3. To render the Divel the more inexcusable Who now though he were so far from being bettered or amended by all the disputation and reasoning of Michael with him that he was the more enraged against the truth yet must needs be more clearly convinced that he opposed the righteous and holy will of God 2. For the subject of this disputation it was saith Jude about the body of Moses The principal doubt in this branch is what should be the cause of this contention and disputation between Michael and the Devil about the body of Moses Sundry causes are by sundry Interpreters mentioned I shall rehearse some of the most probable and cleave to that which I conceive to be the true one Some affirm that the body of Moses is here to be taken figuratively not for that body which was buried on Mount Nebo but for that holy Priesthood about which Satan resisted Joshuah Zech. 3.1 because this Priesthood as a shadow was to be restored at the return of the Captivity and to be in Christ truly fulfilled whom the Apostle cals the body Col. 2.17 that answered the shadowes of the Law Others also making this place of Jude to refer though after a different manner from the former to that of Zech. 3.1 Opinio mystica est ut corpus Mosis fuerit Synagoga ac Synagogam liberari prohibu●rit Diabolus de Captivitate Babylonis Lorin in loc Conceive that by the body of Moses we are here to understand the Synagogue or Church of the Jewes the delivery whereof from the Captivity of Babylon Satan say they opposed and Michael contended for But besides the Arguments which have been brought already to prove that this Michael here mentioned by Jude was not Jehovah as was he who is mentioned Zech. 3.1 It seems an harsh expression and no where used to call either the Mosaical Priesthood as fulfilled by Christ or the Synagogue and Church of the Jewes the body of Moses Some conceive that this contention about the body of Moses was from Michaels endeavouring and the Divels opposing of the honourable burial of Moses to whom say they the Divel would have had burial denyed in regard of his slaying of the Aegyptian in his life time and that the Divel contended that the body of a Murderer belonged to him to dispose of But this opinion seems false both in regard of the great distance of time which was between the slaying of the Aegyptian and this contention as also that the Divel knew either that the slaying of the Aegyptian was no true murder or if it were that it was forgiven by God who sundry times after it manifested tokens of signal love to his servant Moses It is therefore lastly and most truly asserted by others that Michael therefore contended with the Divel about the body of Moses because the Divel endeavouring contrary to the express will of God that it might be buried in some open and well-known place that so the Israelites who were alwaies too prone to idolatay

they may gratifie their genius to the utmost And this exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most aptly agrees also to that first interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. such who will bee boundlesse and kept within no limits or compass●● but like a company of beasts shut up in a field who seeing better pasture in that on the other side of the hedge and desirous also of more scope break the fence and leap over the barrs that they may both run and raven The more I think of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more I incline to think the Apostle intends thereby to represent them boundless extravagant libertines Of this their sensuality I have before spoken atla rge on verse 10. and 12. 2. The Apostle represents them not having the spirit The word spirit not to speak of the many acceptations of the word when attributed to creatures to angels the soul c. when attributed to God is taken either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially and so God is call'd a spirit a spiritual essence Joh. 4.24 and the divine nature of Christ is set forth by the word spirit 1 Tim. 3.16 1 Pet. 3.18 Heb. 9.14 Or 2. hypostaticῶs personally in which respect it notes the third person in the blessed Trinity and thus it s taken either 1. properly for the third person Matth. 28.19 Joh. 1.32 and 14.26 Eph. 1.13 1 Thes 1.6 c. or 2. improperly and metonymically for the effects and gifts of the holy spirit ordinary or extraordinary in which respect some are said to be anointed with the spirit to have the spirit on and in them to be fill'd with the spirit 1 Cor. 1.4 2 Cor. 6.6 Gal. 3.2 Gal. 5.17 Luc. 2.25 4 18. Act. 2.17 18. Tit. 3.6 Act. 8.16 10.44 Luc. 1.41 Act. 4.8.31.6.3.5.7.55.13.9.52 Rom. 8.1.9 and in this respect these seducers are said not to have the spirit viz. the saving working gifts graces of the spirit to teach act and rule them to sanctifie and purifie them c. which they wanting it was no wonder that they were sensuall and given over to the sinfull prosecution of all carnall delights and pleasures not having the spirit they could not walke in the spirit Gal. 5.21 not having the spirit to lust in them against the flesh they must needs be carried away wi●● the lusts of the flesh as acting them without contradiction For the second the Apostle seemes to adde this their sensuality and want of the spirit to their separating themselves not onely to shew that sensuality was the cause of their separation and the want of the spirit the cause of both but as if he intended directly to thwart and crosse them in their pretences of having an high and an extraordinary measure of spiritualnesse above others by their dividing themselves from others who as these seducers might pretend were in so low a forme of Christianity and had so little spiritualnesse that they were not worthy to keep them company whereas Jude tells these Christians that these seducers were so far from being more spirituall then others that they were meere sensualists and had nothing in them of the spirit at all For by their boundlesse separation and sensuality they shewed that 1. They had not the spirit of wisdome discerning and illumination to discover to them the beauty of that holinesse and truth which was in the wayes of the Saints which they hated and forsook and to guide and lead them to that happinesse which they should look after for themselves The spirit is a spirit of truth of knowledge Joh. 14.17.15.26 of judgement Isa 11.2 Isa 26.8 The spirit guides into all truth and is a voice which saith This is the way whereas these seducers were led by a fooles-fire into the bogs and precipices of delusion and damnation by a lying spirit a spirit of errour 1 Joh. 4.16 2. They had not the spirit of renovation to change their natures of sanctification and holinesse to mortifie their lusts Rom. 1.4 the spirit of God is an holy spirit a spirit of grace Zech. 12.10 through the spirit we mortifie the deeds of the flesh Rom. 8.13 whereas these impure monsters wallowed in all manner of sensuality and uncleannesse and shewed that they were acted by an uncleane impure spirit that they walkt not after the spirit but the flesh 3. Rom. 15.30 Gal. 6.1 They had not the spirit of meeknesse Love ●●●ce these are the fruits of the spirit Gal. 5.7 the spirit makes us enjoy peace in our selves and study peace with others whereas these boutifeus and incendiaries made rents and schismes in the Church of Christ by their divisions they shewed themselves carnall 4. 2 Cor. 3.17 They had not the spirit of Liberty and activity in the wayes of God they were without any quickning of the spirit they were not able to doe any good worke nor enlivened in any way of holinesse but slaves and prisoners even in arctâ custodiâ to Satan and their own lusts the servants of corruption though they boasted of liberty OBSERVATIONS Obs 1. 1. Commonly sensuality lies at the bottome of sinfull separation and making of Sects Separate themselves sensual c. 'T is oft seen that they who divide themselves from the faithfull either in opinion or practise aime at loosnesse and libertinisme Such were the Nicolaitans and the Disciples of Jezabel Apoc. 2.6.20 who seduced the people of God to commit fornication Hereticks are seldome without their harlots Simon Magus had his Helena Montanus his Maximilla Donatus his Lucilia Priscillian his Galla Pope Sergius his Marozia Gregory the seventh his Matildis Alexander the sixth his Lucretia Leo the tenth his Magdalena Paul the third his Constantia Rome which condemns all the Churches in the world tolerates stewes and sets an easie rate upon all the impure practises of luxury naturall and unnaturall Non est adulterium apud nos cum enim unum eundemqspiritum habeamus unum Corpus sumus Gastius de exord Anab. The Anabaptists allow plurality of wives and some of them have said that none of their sect can commit adultery with anothers wife according to the * Ad alterum part 1. p. 615.616 c. etymology of adulterium for all of their sect say they are so knit the one to the other that they are all one body John of Leiden had 13. wives and gave a liberty to every one to marry as many as they pleas'd It s reported that after the taking of Munster there was not found a maid of 14. yeares that had not been viciated by his followers Of this before 2. It s possible for those who are sensuall and without Obs 2. Part 1. pag. 309. part 2. p. 130. the spirit to boast of spiritualnesse Of this before 3. Sanctity and sensuality cannot agree together If a man be sensuall he hath not the spirit if he have the spirit he will not be sensuall Sowing to the spirit Obs 3. and to