Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	body_n	part_n	spirit_n	3,336	5	5.3166	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96627	The vvay to life and death. Laid down in a sermon, 1629. before the Lord Major of London then being. / By N. Waker M.A. late minister of Jesus Christ at Lawndon in Buckinghamshire. Now published for the reasonableness of the advice therein given, touching the five controverted points, viz. predestination, general redemption, freewill, conversion, and perseverance of the siants. Directing a safe way for the practice of private Christians, as confessed by the disputants on both sides.	Waker, Nathaniel.; Waker, John.	1655 (1655)	Wing W281; Thomason E1639_1; ESTC R209056	41,542	102

flame Dolet etiam anima non in corpore constituta nam utique dolebat dives ille apud inferos quando dicebat Crucior in hac flamma And not onely with present torment but with fear and expectation of future his case is like to a condemned malefactors who is adjudged to live two or three years under the place of execution the gallowes and all those instruments of death continually in his eye in the mean time he is bound with chains whipped with Scorpions fed with the bread of affliction Thus he is most exquisitely tormented with pain of the present and horrour of that future vengeance that is likely to fall upon him So the divels cry out Torment us not before the time But this is not all The dregs of this cup of vengeance are yet behind You shall dye that is your bodies at that dreadful day with the sound of the Trumpet shall be awaked like a Traytor to be brought before the Judge and shall hear that doleful doom Ite maledicti c. Go ye cursed Now the losse here shall be unspeakable In regard of losse He shall lose God and that losse is infinite because he is an infinite good not in regard of his power for that will be ever present to torment him but in regard of the light of his countenance that shall never more comfort him Mat. 25.41 here is a total desertion and a final exclusion from his presence Chrys Should any one suppose 1000 hells it will not be so much as to be driven from the happinesse of this beatifical glory Si mille aliquis ponat gehennas nihil tale dicturus est quale est à beatae illius gloriae honore repelli Oh what Tophet is not a Paradise what flames are not a bed of down to this that that God who is the comfort of our soules that wisheth and intreateth us now to be reconciled shall then shut up his tender mercies in eternal displeasure Ite maledicti c. Go ye cursed Again there shall be a total privation of all the gifts of the Spirit charity peace wisdome piety mercy and all the meanes that tend thereunto Word Sacraments c. But it may be they will like the losse of these In the next place there shall be a losse of the world and all the pleasure of that therefore St. Aug. notes that Abraham speaks to the rich man of good things past Omnia dicit de praeterito Dives erat epulabatur recepisti No meat nor drink cloathing company houses not so much as a drop of water to cool thy tongue Nay which is strange their very sins they shall lose some of them those sins which delighted them they cannot commit no adultery or lasciviousnesse no drunkennesse gluttony and revellings no Play-houses or brothel-houses there but those sins which shall torment them they shall be suffered to commit if God withdraw the light of his countenance Wicked men can comfort themselves with the creature now or if the creature deny them solace Gods people can encourage themselves in God but when both God and the creature are lost what comfort can there be You shall dye In regard of sense in hell In regard of sense a total and eternal bondage of the whole man when soul and body being re-united both shall be cast into that Lake of fire and brimstone where the body shall be terrified in all the senses in all the parts outer darknesse to the eye for there are flames but no light heat but no comfort to the ear howling of tormented spirits weeping and wailing and gnashing of teeth to the smell a stench of brimstone the very dregs of Gods wrath to the feeling exquisite pain by fire There shall be teares in the eyes for there is weeping and wailing horrour in the eares cursing and complaining brimstone to torment the tongue hands and feet bound with chains fire to torment the whole body but Oh forlorn wretch hear more terror yet But the most exquisite pain shall be in the soul because that is the fountain of sin which being infinitely abhorred by God in his wisdome he will find out and by his power execute some grievous punishment on it and this is termed fire a fire proportionable to a Spiritual essence if not in the nature of it yet by the supernatural power of the revenging Judge exalted to a height of transcendent efficacy and the soul though in the nature of it immaterial yet made passible by the power of a revenging Judge that noble celestial substance for subjecting it self willingly to brutish sensuality shall be unwillingly subjected to a sensual pain this pain is the more exquisite being principally in the soul that disease tormenteth most which seaseth upon the spirits Cain that felt but one spark of this fire was a perpetual vagabond Judas so tortured as to hang himself when he did but taste of this cup. Oh what will their torment be that drink the very dregs of this cup and live in the midst of these flames Now the intellect shall be perplexed with the continual meditation of this mourning that happinesse is lost through her own default and gnashing the teeth that others have it and the soul shall not chuse but reflect upon it self and behold her deformity and torment and shall have nothing to drive away this meditation The intellect shall represent this unto the will which shall hate it self and curse God that doth cause it to be captivated in those chaines of darknesse so that the soul shall for ever be a burthen to it self desire that it were annihilated and hate God that supports her in being the memory which is the souls storehouse shall continually reflect unto the conscience the cause of all this misery with a Fili recordare which shall be as a worm continually gnawing so that the soul shall hate God who cast it into that place and the Devil that torments it in that place and all the infernal spirits which add unto its torment and the blessed Saints and Angels which are in a better place as an unthrift lookes out at prison-grate upon men at liberty and the body as a companion of sin and wo and it self who through her own default is brought unto that place and by all shall be brought to those exigences which no tongue of man or Angel is able to relate But that which makes all compleat this shall be eternal heaven and all comfort are irrecoverably lost and the worme dieth not though this punishment cannot be infinite intensively for then it would annihilate the creature being finite yet in regard of duration it 's infinite that so satisfaction may be made to an infinite justice If the lives of all creatures were added together and spun out into one and at the expiration of that there might be an end of their torment it were some comfort Were they to expiate their sins with an Ocean of tears and yet but every thousand

〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitful works Of Elements none so fruitful as water stinking puddles bring forth most troops of vermine Some grounds yield two crops every year some trees bear fruit twice this all the year some creatures breed every moneth this every moment and these brats are even conceived and born at once How many kinds are there of sins and how many millions of each kind Gal. 5.21 There is some of the progeny it is progenies viperarum all those irregular thoughts affections words and actions that passe from a man come from hence Now this body hath its activenesse from the parents the father is the devil a compasser the soul the mother in perpetual motion and agitation Now his own will enticeth him to these deeds and he that is wilfully bent upon a thing who can stay him The Devil continually spurs him on and he must needs go whom the Devil drives he is further provoked by the world by the men of the world their perswasion as Solomon their threats as Nebuchadnezzar their promises as Balaam their example as Jeroboam by the things of the world there is at least a seeming lustre in the object that doth allure Bathsheba's beauty the rich wedge of gold and the Babylonish garment When the Vessel sailes with the tide and the sailes blown with such a gale it must needs go apace There are deeds of the body which are natural to eat drink sleep voluntary to walk c. but these are motus opera carnis peccatricis these are they that must be mortified that is the second thing in the duty Mortifie The body of death must be slain that we may live What it is to mortifie Thus if we will become wise we must first be fooles if rich and have a Kingdome poor in spirit if free put our necks under Christs yoke if save our life first lose it if have a true being old men must be born again if have the life of grace here and glory hereafter first kill our sinful selves To mortifie is a Metaphor taken from Chirurgeons that use to mortifie that part they mean to cut off so we must mortifie sin that it may not live or if it live such a life as is left in the limbs when the head is struck off or as in those that have an Epilepsie Rom. 4.19 or as in old Abrahams body which was as good as dead unfit for generation The efficacy and power of these lusts must be slain that they produce not new Monsters and so bring forth fruit unto death that is as Cajetan tells us insur gentes compescendo ne insurgant domando so mortifie them that they make no rebellion or if they do make insurrection beat them down that they domineer not So much for the second thing the act I come now to the causes The efficient cause principal the Spirit The principal is the Spirit By the Spirit here to omit other acceptations we understand either the grace of the Spirit or the Spirit of grace If the former then so far forth as it is enlivened and actuated by the latter The Spirit dwells in all creatures by a general influence in Christ by hypostatical union in some men by creating in them extraordinary gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the elect by effectual operation And if the essence of the Spirit be in us it is in us not as an essential part that were to deify man nor united personally unto us for then should the third person be incarnate as well as the second but dwelling in Christ as the head in an unspeakable manner diffused unto us Thus the devil dwells in the children of disobedience not by communicating his essence to them for then they should be incarnate devills but taking possession of them as his vassals blinding their minds hardening their hearts infusing malice into their wills leading them captive till at the last he bring them to the pit of destruction But hath man the command of the Spirit But the Spirit and Gods Ordinances are not separated unlesse for our fault But is the Spirit our instrument No but we the Spirits for God infuseth into us this supernatural principle whereby we are inabled to work and then quickeneth it up by moral perswasion But how doth the Spirit mortifie It 's that light that doth detect those deeds of the body it 's contrary to them and stirs up hatred against them it 's the Spirit of grace which makes us pray against them it 's our remembrance that brings to our mind the Scripture that declares the odiousnesse and danger of them it 's the mighty power of God that crusheth these brats in pieces it 's that which doth co-operate with the Word and prayer and tears and affliction and fasting whereby the flesh is beaten down That the Spirit worketh we evidently feel but how we cannot certainly define for if the operation of the wind the framing of the body in the womb be so strange much more that of the Spirit The lesse-principal cause We. The lesse-principal We. The Spirit quickens us being dead and being quickened we must act by the Spirit In the receiving the first grace man is a meer passive habet se ut materia in the second partly active partly passive active we must mortify passive for it must be by the Spirit and as St. Aug. Gratia non credit non resipiscit non sperat non obtemperat Deo sed homo per gratiam Grace believes not repents not hopes not obeys not God but man by grace So we say Spiritus non mortificat sed homo per Spiritum The Spirit mortifies not but man by the Spirit that we might not be proud or self confident not we but the Spirit that we might not be slothful or negligent we must do it by the Spirit that we might avoid all straines of Popery and Pelagianism it is the Spirit which quickens us at the first and doth continually send us fresh supplies against the flesh that we might not be taken with the idle fancies or doting dreames and crotchets of the Familists we must mortifie by the Spirit As we cannot mortifie without the Spirit so the Spirit will not without us Ye shall live Having now done with the duty What life here meant we come to the reward and what is better then life God is pleased to be stiled a living God This is that which every eye looks at every heart breaths after in which the vastest desire is satisfied beyond which the mind knowes nothing nor the will desires any thing that might make it happy By life here we do not understand the uncreated life of God but the created life of man which is twofold corporal the union of the soul with the body spiritual the union of God with the soul Indeed there is a natural life of the soul like that of Angels in which sense damned spirits may be said to live this was the eternity the

two men in the field two women grinding the one taken the other left you have his broad way that leadeth to destruction the way of the flesh and many there be that walk that way the other the narrow way that leads to life to mortifie the deeds of the body and few there be that find it For if ye live after the flesh ye shall dye c. Which words to avoid needlesse curiosity admit of a threefold consideration The words variously considered 1. We may consider them absolutely and so they contain two conditional Propositions 1 Absolutely the one a Commination If ye live after the flesh ye shall dye the second a Consolation If ye by the Spirit mortifie the deeds of the body ye shall live 2. We may note them in their antithesis or opposition 2 In their antithesis Though the wicked be destroyed yet it shall go well with the righteous intimated in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but and though the wicked perish as dung yee it shall go well with the righteous and contrà there is and ever will be an opposition 3. In their coherence intimated in the illation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which briefly lyeth thus 3 In their coherence There are two things which molest a Christian that is justified the reliques of sin which he thinks cannot stand with Justification and Sanctification and the afflictions of this life which seem repugnant both to the mercy and Justice of God The Apostle in this Chapter prescribeth an antidote for both giveth both comfort and counsel for afflictions the comfort is that they shall work our good here augment our glory hereafter and the counsel inferred therefore to be patient under them and make good use of them for sin though it do remain yet it shall not condemn unlesse it raign that is the comfort and his counsel and therefore let it not raign but mortifie it and in this verse he layes down a twofold Argument to incite Christians to embrace that counsel For if ye live after the flesh c. The first is taken from the pernicious consequent of a carnal life the second from a sweet effect of a spiritual For if ye live after the flesh c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. First then to handle the words absolutely as two distinct conditional Propositions 1 Absolutely considered and 〈…〉 two parts a Commin●t●on and C●n●ol●tion If ye live c. and here perversum aliquid videtur docere divinus sermo Strange paradoxes to some Nicodemus divine riddles like that of Sampson If we laugh now we must weep hereafter but if we sowe in teares we shall reap in joy the way to death is to live in pleasure the way to life is here to dye He that will save the life of his sin shall lose the life of his soul but he that mortifies himself his most beloved self he shall live for ever In the Commination 1. Proponit modum culpae he layes down the kind of sin to live after the flesh 2. Ostendit stipendium miseriae he declares the horrour of their punishment Moriemini Ye shall dye In the Consolation 1. Proponit officium he prescribes a duty that is by the Spirit to mortify the deeds of the body 2. Promittit mercedem he promiseth a reward Ye shall live And first to begin with the Commination where are laid down two estates of the wicked the one present 1 Th 〈…〉 mmination the other future the one of pleasure the other of pain neither of which the Apostle directly chargeth on the Romans but shews that by admitting the former voluntarily they involuntarily plunge themselves into the latter If ye live after the flesh ye shall dye where is the description of the disposition and condition hereafter of every Epicure yea every unregenerate man like that prodigal he receives his portion from his father he feeds his eye his ear his palate but with him never returnes to his father any more but rather like the rich glutton he goes clad in purple and Scarlet and fares deliciously every day but at last he dies and that death is but the beginning of death when his friends leave him the fiends take him and carry him to the place of torment But before we can improve this for your spiritual advantage we must explicate the two things propounded what the sinne is and what the punishment The sinne is to live after the flesh where two things offer themselves to our view 1. The rule though a crooked one that is the flesh 2. The conformity to this rule which is nothing but irregularity to live after the flesh of which briefly First for the rule The flesh and the Spirit are two captaines under whose banners all men in this world are combatants these have divers lawes and weapons constant and continual opposition and a several reward As for unregenerate men they have the flesh for their guide now what this flesh is you shall see Sometimes it is taken for a substance so it 1. Signifieth the nature of man or all mankind Flesh what it signifieth Gen. 6.12 All flesh had corrupted his way in this sense it is no enemy nor must we Timon-like be haters of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for humane nature Is 40.6 sometimes more strictly it signifieth the body as opposed to the soul 2 Cor. 7.1 in this sense we must not proclaim enmity against our selves nor like those foolish Baalites hate or hurt our own flesh or most strictly for that solid and similary part of the body contradistinguished to the blood bones nerves and sine wes Psal 79.2 the flesh of thy Saints unto the beasts of the earth It is inhumane and barbarons for another to abuse this but unnatural for a man to do it himself therefore this is not the meaning 2. It 's sometimes taken accidentally sometimes in the better part Ezek. 11.19 2 Cor. 3. more usually in the worse so it Signifieth the frailty of humane nature an effect of sin 1 Cor. 15.50 in this sense Christians are in the flesh 2 Cor. 10.2 3 4. in this sense it is no potent enemy but a weak friend not to be opposed with weapons but comforted with cordials or most usually for sinne which is the cause of this frailty that Leprosie which overspreads the whole nature mind will memory senses affections body and all disabling a man from that which is truly and savingly good and inclining him to every thing that is evil the unhappy off-spring of our first Parents the mother and nurse of all those vipers that daily breed in our own bosomes and that hereditary disease which we derive unto all our posterity By the way we must note that not the body alone as the Manichees dreamed or the inferiour faculties onely as our adversaries of Rome some of them suppose are termed flesh for we read of a mind that is carnal Rom. 8. the purest part