Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	church_n	word_n	2,678	5	4.0797	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94160	A sermon preached at Nevvport in the Isle of Wight, October 1648. In the time of the treaty. / By Robert Sanderson, D.D. chaplain to the late King, and Regius-Professor of Divinity in the University of Oxon.	Sanderson, Robert, 1587-1663.	1653 (1653)	Wing S628; Thomason E702_15; ESTC R203446	18,328	25

Much of the ambiguity of the word I confess is cut off when it is opposed to flesh yet even then also it wanteth no varietie The literal and mystical sense the Ordinances of the old and new Testament the body and the soul sensuality and reason the corruption of nature and the grace of God all these may according to the peculiar exigence of several places be understood by the termes of Flesh and Spirit Generally the word Spirit in the common notion of it importeth a thing of subtile parts but of an operative qualitie so that the less any thing hath of matter and the more of vertue the nearer it cometh to the nature of a Spirit as the Wind and the quint-essences of Vegetables or Minerals extracted by Chymical operations We use to say of a man that is of a sad sluggish and flegmatick temper that he hath no spirit but if he be lively active quick and vigorous we then say he hath a spirit in him It is said of the Queen of Sheba when she saw the Wisdom and Royal state of King Salomon that there was no more spirit left in her that is she stood mute and amazed at it as if she had no life speech sense or motion in her the soul is therefore call'd a spirit because it being it self no bodily substance it yet actuateth and enliveneth the body and is the inward Principle of life thereunto called therefore The spirit of life And Saint James saith The body without the spirit is dead that is it is a liveless lump of flesh without the soul So that whatsoever is Principium agendi internum may in that respect and so far forth borrow the name of a spirit insomuch as the very flesh it self so far forth as it is the fountain of all those evil works mentioned in the fore-going verses may in that respect be called a spirit and so it is by Saint James The spirit that is in us lusteth after envy saith he that is in very deed the flesh that is in us for among the lusts and works of the flesh is envie reckoned in the very next verse before the Text To come up close to the point for I fear I have kept off too long as they stand here opposed By Flesh I take to be clearly meant the natural corruption of man And by Spirit the Supernatural grace of God even as the same words are also taken in some other places as namely in that saying of our Saviour John 3. That which is born of the flesh is flesh and that which is born of the Spirit is Spirit Which words may serve as a good Commentary upon this part of the Text for they do not only warrant the Interpretation but afford us also the Reason of it under the Analogie of a twofold Birth or Generation The Generation whether of Plants or living Creatures is effectual by that prolifical vertue which is in the Seed Answerable therefore unto the twofold Birth spoken of in the Scriptures there is also a twofold Seed The first Birth is that of the old man by Natural Generation whereby we are born the sons of Adam The second Birth is that of the new man by Spiritual Regeneration by which we are born the sons of God Answerable whereunto the first Seed is Semen Adae the seed of Adam derived unto us by carnal Propagation from our natural Parents who are therefore called The fathers of our flesh together wherewith is also derived that uncleanness or corruption which upon our first Birth cleaveth so inseparably to our nature and is the inward Principle from which all the works of the flesh have their emanation But then there is another Seed Semen Dei as S. John cals it the seed of the second Adam Jesus Christ God blessed for ever derived unto us by the communication of the Holy Spirit inwardly renewing us together wherewith is also derived a measure of inherent supernatural grace as the inward Principle whence all these choyce fruits of the Spirit do flow So that upon the whole matter these two points are clear First clear it is that all the wicked practices recited and condemned in the fore-going verses with all other of like quality do proceed meerly from the corruption that is in us from our own depraved minds and wils without any the least co-operation of the Holy Spirit of God therein It cannot stand with the goodness of God to be the Principal and neither with his goodness nor greatness to be an Accessory in any sinful action He cannot be either the Author or the Abettor of any thing that is evil Whoso therefore hath committed any sin let him take heed he do not add another and a worse to it by charging God with it rather let him give God and his Spirit the glory by taking all the blame and shame of it to himself and his own flesh All sinful works are works of the flesh Secondly It is clear also that all the holy affections and performances here mentioned with all other Christian vertues and graces accompanying salvation not here mentioned though wrought immediately by us and with the free consent of our wils are yet the fruit of Gods Spirit working in us that is to say they do not proceed Originally from any strength of nature or any inherent power in mans free will nor are they acquired by the culture of Philosophy the advantages of Education or any improvement whatsoever of natural abilities by the helps of Art or Industry but are in truth the proper effects of that supernatural grace which is given unto us by the good pleasure of God the Father merited for us by the precious blood of God the Son and conveyed into our hearts by the sweet and secret inspiration of God the Holy Ghost Love Joy Peace c. are fruits not at all of the Flesh but meerly and entirely of the Spirit All those very many passages in the new Testament which either set forth the unframableness of our nature to the doing of any thing that is good Not that we are sufficient of our selves to think a good thought In me that is in my flesh there dwelleth no good thing and the like or else ascribe our best performance to the glory of the grace of God Without me you can do nothing All our sufficiency is of God Not of our selves it is the gift of God It is God that worketh in you both the will and the deed and the like are so many clear confirmations of this truth Upon the evidence of which truth it is that our Mother the Church hath taught us in the Publick Service to beg at the hands of Almighty God that he would indue us with the grace of his Holy Spirit to amend our lives according to his holy Word and again consonantly to the matter we are now in hand with almost in terminis that he would give to all men increase of grace to