Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	dead_a	err_v	lime_n	20	3	16.1750	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14258	The hundred and ten considerations of Signior Iohn Valdesso treating of those things which are most profitable, most necessary, and most perfect in our Christian profession. Written in Spanish, brought out of Italy by Vergerius, and first set forth in Italian at Basil by Cœlius Secundus Curio, anno 1550. Afterward translated into French, and printed at Lions 1563. and again at Paris 1565. And now translated out of the Italian copy into English, with notes. Whereunto is added an epistle of the authors, or a preface to his divine commentary upon the Romans.; Consideraciones divinas. English	Valdés, Juan de, d. 1541.; Ferrar, Nicholas, 1592-1637.; Herbert, George, 1593-1633.	1638 (1638)	STC 24571; ESTC S119070	234,477	356

and miserable and being subiect feeble and infirme to bee able to hold in it selfe the knowledges and senses of divine things it comes to passe that by the efficacy of them it is affrighted and becomes vile in such manner that it is easily overcome and mastered by the spirit and so it remaines mortified together with all those things which are corrupt in a man by the depravation of the flesh And because the remembrance of the calling by God is very efficacious in men with the knowledge and sense of heavenly things and they are subject frayle and infirme I understand that which God saith That a man who shall see him shall not be able to sustain himselfe with his minde nor with his body And therefore the perfect vision of God is reserved to the just in eternall life when the flesh being raised up shall bee a subject able to endure the vision of God In this mean space on the one side by the benefit of God the Flesh is mortified in the just not onely with the memory of their vocation but also with every other vocation and sense which appertaines to the things of God And on the other side God goes moderating in them these knowledges and these senses to the intent they should not come to nothing accommodating them to the frailty of the flesh as we temper the hot liquour which we would keep in a glasse vessell in such manner as the liquor is conserved in the vessell without breaking the glasse And I understand that corporall and outward exercises together with those other things which are of mans industry doe serve unto those persons which are called of God for a certain entertaining of themselves in that estate in which a knowledge or sense of some of Gods things hath left them which is past and that through their labour there should bee given or communicated unto them another which may make them to make progresse in Mortification in such manner that I haue reason to say that the Christian businesse is not knowledge but experience If it were knowledge it would work the effect that other knowledges doe that is to swell up and make proud those who have them And because it is experience it doth the effect which other experiences doe that is to humble and cast on the ground all that which is humane wisdome and to exalt and lift up to heaven all that which is in the spirit I understand this effect is in them who being called of God are members of Iesus Christ our Lord. CONSID. LVIII Eight differences between them who pretend and procure to mortifie themselves with their proper industry and them who who are mortified by the holy Spirit THis is alwaies a truth that all men in applying themselves to religion as well unto the false which consisteth in superstitious observations as unto the true which consisteth in accepting the grace of the Gospell of Christ doe apply themselves likewise to Mortification But amongst them who procure to mortifie themselves with the holy spirit I haue considered eight notable differences by which a person may know whether he mortifie himselfe by his own industry or whether he be mortified by the holy spirit The first Difference is that they who mortifie themselves with their own proper industry are presumptuous ambitious knowing their own proper vertue in their mortification and they who are mortified by the holy spirit are humble and modest not knowing any proper virtue of their own in their mortifications for the holy spirit works in them that which a very great Feaver doth in a man I would say that as by the presence of a great Feaver a man becomes as it were deprived of all carnall desires keeping aliue only the desire of health so by the presence of the holy spirit a man becomes as it were deprived of all that which is flesh keeping aliue only spirituall desires The second Difference is that they who pretend to mortifie themselves goe alwaies seeking new manners and new inventions to obtain mortification they who are mortified by the spirit embrace those occasions of mortification which are offered unto them by what way soever they come perswading themselves that with thē and in them God will mortifie them The third Difference is that they who mortify themselves alwaies liue sad and discontent because they deprive themselves of their pleasures and corporall contents and are not cherished with the spirituall and they who are mortified liue as it were alwaies cheerefull and contented because they abhor or begin to abhor corporall pleasures and begin to tast spirituall pleasures The fourth Difference is that they who mortify themselues are much like unto a man whose head were cut with a rough and rusty saw in as much as all things are unsweet and sowre unto him And they who are mortified are like unto a man whose head were cut with a sharp sword and an arme skilfull in cutting In as much as the holy spirit mortifies him without that himself feels the mortification That this is true those persons who are mortified by the holy spirit know by experience The fift Difference is that they who mortify themselues living alwaies in continuall trouble and in continuall labour are like unto a man that learnes with exceding paines a most difficult and unpleasant science who finding in the principles thereof much unsweetnesse and much molestation comforts himselfe only with an opinion that he shall proue excellent in that science And they that are mortifyed neither travelling nor labouring themselves in their mortifications are like unto a man that goes delighting and recreating himselfe in the study of that science which he hath already learned wherein finding few things which he understands not hee findes few things that trouble him The sixt Difference is that in them who mortify themselves by themselves there is never true mortification nay rather they are like unto quick lime in as much as the quick lime smoakes not whilst there is no water cast thereon which is no sooner cast upon it then it shewes the fire that it hath within so they whilst they haue no occasion to erre doe not erre and when occasion comes they presently shew the liuelinesse that they haue within them either erring or being straightly sollicited to erre And they who are mortified by the holy spirit haue true mortification and are like unto dead lime in as much that like as the dead lime doth not smoake how much water soever be cast upon it so neither doe they erre nor are much sollicited to erre although many occasions offer themselves unto them And so shall this be The seaventh Difference is that they who mortifie themselves in the occasions of erring doe miserably loose themselves For being deceived by humane wisdome they doe alwaies goe avoiding the occasions which incite them to erre And they who are mortified in the occasions of erring that offer themselues unto them are refined as gold in the fire for