Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	beard_n	member_n	55	3	6.8747	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39574	Rusticus ad academicos in exercitationibus expostulatoriis, apologeticis quatuor The rustick's alarm to the rabbies, or, The country correcting the university and clergy, and ... contesting for the truth ... : in four apologeticall and expostulatory exercitations : wherein is contained, as well a general account to all enquirers, as a general answer to all opposers of the most truly catholike and most truly Christ-like Chistians [sic] called Quakers, and of the true divinity of their doctrine : by way of entire entercourse held in special with four of the clergies chieftanes, viz, John Owen ... Tho. Danson ... John Tombes ... Rich. Baxter ... by Samuel Fisher ...	Fisher, Samuel, 1605-1665.; Owen, John, 1616-1683.; Danson, Thomas, d. 1694.; Tombes, John, 1603?-1676.; Baxter, Richard, 1615-1691.	1660 (1660)	Wing F1056; Wing F1050_PARTIAL; Wing F1046_PARTIAL; ESTC R16970	1,147,274	931

finite so making either two Righteousnesses of God whose Righteousness is but one or else distinguishing that one into two sorts finite and infinite which is but one in kind viz. infinite and everlasting though dwelling in different degrees in God Christ and the Saints but well maist thou do this whilest thou makest so many Christs as thou didst at the Dispute and hast done since in thy crooked Account thereof I say is not that Everlasting Righteousness of his working in the Saints and bringing near to them Isa. 46.13 as everlasting as infinite as of old and of as infinite value every where as it is any where in that Body of his whereof he is the head as in that Person which was the head of his body Yet T.D. denies it to be of any worth to justifie and affirms it to be but mans own Righteousness which is dung loss and rags procuring no more to him by desert then his wickedness which merits no more then Condemnation and in further evidence of this let thy own words p. 15. and p. 22. be well considered and compared where thou sayest thus T. D p 22. Do you think that the Righteousness which the Apostle calls his own Phil. 3.9 was not Christs Had he any Righteousness which he had not received And yet that Righteousness which was in the Apostl never was in Christ as the subject but was wrought in him by Christ as an efficient cause and Christ had an inherent Righteousness in respect of which he was said to know no sin and to be a Lamb without spot or bl●mish Are not here then two Righteousnesses And they serve for two different ends the one for our Justification the other for our Sanctification the one gives us a Right to the inheritance of the Saints in Light the other makes us meet for Possession And p. 15 all Our Righteousnesses not our unrighteousnesses onely are as filthy Rags Rep. Oh Rare and Base What Whirle-pools and Whirle-gigg and Whimseyes and Gimcracks are here Compound all this deep D●vinity of T.Ds. together some of which but not all for other some the blackest of his Brethren I believe will blush at is that which others store themselves with by stealth out of the Common standing-stock of Theology which few Divines dare stir a foot from and here is such a manifest Mess of medly such a heap of Hotch-potch as scarce ever crept out so openly upon the Stage before since the world which should be Christs School was by its Disputers and Schollers made their Fencing-School against Christ and his Disciples I shall Segregate the absurdities of this absolute parcel in which else they may by unseen being jumbled together among some undeniable Truths and set them down in their own Colours to the view of all 1. Mark Reader How T. D. divides the Righteousness of Christ inherent in himself and imparted from him to his Saints which who is not so Blear-eyed that every single object seems double to him cannot but say and see is one and the self same into two Righteousnesses one of which though he confesses they are both Christs and wrought by him alone as the efficient was notwithstanding as he sayes never in Christ as the subject at all 2. How these two points hang together as well as things can do that are all to pieces viz. that Paul had no Righteousness which was not Christs and which he had not received from Christ and yet that which he received from Christ Christ never had in himself nor was it ever inherent in him which if it doth not contradict the School Ma●im● which no well skil'd Scholler disowns of Nil dat id quod in se prius non habet vel formaliter vel virtualiter saltem eminenter nothing can give infuse or derive that to another which it first hath not in it self and which resides not in it self as the Subject wherein the same one way or other is or formally or vertually inherent which I 'le not spend time here so nicely or exactly to examine yet I am sure it expresly and egregiously disagrees with those undeniable Testimonies of the Scripture which faith not onely Iohn 3.27 A man can receive nothing that is of God Grace Righteousness c. except it be given him from above but also that in Christ are bid all the Treasures of Wisdom and Knowledge that in him dwelleth all the fulness of the Godhead bodily Col. 2.3 9. That the Spirit of Grace a manifestation of which is given to every man to profit withal according to the measure of the gift of Christ who taketh of his own Glory Grace c. and giveth to his Saints distributing to everyone severally as he will is by the Father given first to him not by measure that his Disciples may also as they do of that fulness which dwells first in him receive of the same in some measure Grace for Grace John 7.16 and 3.34 And this stops that creep-hole whereby T. D. wots he winds himself out p. 37. where he saith Christs Righteousness in the Saints was never formally existent in him as the spirits are in the brain for as the spirits are in the brain and communicated thence to other parts of the body so the Graces of the Spirit are all in Christ the head and communicated to all the Members of his body as truly and formally as the Typical ointment that was poured on Aarons head was communicated from thence to his beard and ran down to the skirts of his clothing 3. Note well how that very Righteousness which was wrought in the Apostle after his Convertion by Christ and received from Christ and so by T. Ds. own confession was Christs is by T. D. first divided off from that Righteousness which was inherent in Christ though it be Christs as well as the other and indeed as undivided from it as Christ who is indivisible is within himself and set apart and aloof from it as quite another us if it were scarce any kin to that that dwelt in Christ the head and not onely so but secondly pacht and packt up into one with Pauls own Righteousness which he gloried in before his Convertion for what Paul calls his own was that he had of old and had left and lost too as dung and loss as much as he once thought it gain before ere he received any from Christ and disgraced and digraded so far below it self and its own true worth and dignity as to be Ranks with Pauls own yea to be made and counted on as no other but his own the self same as he and the wicked Iewes as T.D. sayes p. 21. who were as ignorant as our Priests are of Gods Righteousness went about to establish to their Iustification he makes that Righteousness those good works which by Christ we are enabled to perform no other then Our own good works Our own Righteousness all which as well as our unrighteousness T.D. Beckons but as filthy

to face each other but when that came then he saw sin was alive in him and he dead and that he was then while beginning to war with it sold under it and captivated by it and wretched by reason of it Rom. 7. but that now when he wrote this the Law of the Spirit of Life or Light in his mind which was by Christ had made him free from th●t Law of sin and dea●h which warr'd in his members and oft enslav'd him I say when Paul made this and many other modest acknowledgements of Gods Grace and Power towards him in delivering him and how now he walkt not after the flesh but the Spirit and how holily and justly and unblameably he and other Apostles behaved themselves 1 Thes. 2.1 2. 3. c. and should have said as to the same effect he did that they were no lyars nor deceivers nor wicked ones nor hypocrites and 2 Cor. 13.8 could do nothing against the truth as every sin is but for the truth and such like Whether I.O. would have punisht him as an Impudent Boaster yea or no and have put him in B●cardo where besides whippings and other punishments and abu●es some of the Qua. have been put if yea see what kind of provision the poor Flock of Christ must expect from out of the silken Snapsacks of these University Shepherds and Overseers if they had the over-sight of all Corrective as much as they have it Directive over Magistrates and all And what a Generation of Godly Ministers as they have been call'd have grown up under pretence of Reformation of late even in old England which has been so long renewing as well as in New-England which is now growing old again where they punish the same seed to death● where however they idolize Christs holy Apostles now they are dead would no less then persecute them were they now alive if nay I would know Quo Iure some Reason if that these Rabbies can render a right one why the Saints that walk and live in and after the same holy Spirit now that leads into all truth and no transgression and witness the same freedome from the Law of sin thereby should for making the same confession to the glory of Gods Grace be so ill used as I.O. would have them as Impudent Boasters any more then them of old What ever the Qua. do and are who by the Grace of God being what they are glory in nothing of their own knowing they have nothing but what they have received I shall here clear many Clergy men more then any men unless some Lawyers be as clear as them from that so punishable crime of glorying and boasting in being free from the least sin or from those fore-named grosser evils either for as if they should be found glorying in freéd●me from either they would be found lyars one way more then now they are so in truth both those kinds of wicked hypocritical deceitful lyars I mean in plain terms many Priests and some Lawyers who can neither of them live on poor mens labours as many of them do in all lands any longer then while men lye dead in their trespasses and sins are for ought I find so far from glorying in their immunity from those and all other iniquities that like those old Christian Enemies to the Cross of Christ Phil. 3.18 19. whose end is destruction whose God is their belly who mind earthly things and whose glory is in their shame they glory yet in that immunity and freedome they can get from the powers that are intoxicated with the wine of the wrath of their fornications to commit all evil and so continue in those lyes deceits frauds cheats hypocrisies bloody persecutions spoilings of mens goods devouring Widows houses for Tythes and for a pretence making long prayers and much more wickedness and prophaneness which from these Law and Gospel spoilers is long since gone forth into all lands By that little Cloud then which appears dropping from I.Os. pen though no bigger then a mans hand we can see his complexion and what muddy stuff was working what bloody storms of persecution were brewing in I.Os. mind against that more tender and true Tenet of perfect purging from sin in this life and the innocent Asserters of it and so I shall take him till he either takes in again that terrible tale of his or at least till he tells the world that it repents him that ere he told it for a joynt Antagonist to the Qu● together with T.D. in that point Nevertheless T.D. being the only man that mannages that matter more at large on behalf of himself and many others I shall without more ado let this short Return stand as to I.Os. brief opposition of us in this point of perfection and the rather sith I believe it will be long enough ere it return from him to us again with any solid or satisfactory answer and address my self to deal more down-rightly yet no otherwise then uprightly neither with T.Ds. writing with whom I together with R. H. G. W. and A.P. also once have had to do about it by word of mouth The second Quest. between him and the Qua. as himself relates both it and what little he thought fit which is scarce one word to his ten in such manner also as might best serve his turn to set down of our Discourse with him about it 1 Pamp. was this Whether in this life the Saints attain to a state of perfection or freedome from sin Which we as to the possibility thereof viz. that they may and also as to the necessity that they must be purged from sin in this life or no where there being no Purgatory in the world to come holding in the affirmative T.D. brings in himself replying thus T.D. Your Doctrine of perfection is against the tenor of the Scripture let us hear what you can say for the proof of it And to R. H. urging 1 Ioh. 3.9 Whosoever is born of God doth not commit sin T.D. replyes thus viz. T.D. That cannot be meant of freedome from sin but either there is an Emphasis in the word sin intending under that general ●e●m one kind or sort of sin which is spoken of 1 John 5.16 There is a sin unto death Or if not in the Substantive on the Verb Poiei which notes to make a trade of business of sin as 't is explain'd ver 8. where he uses the same Verb for the Devil sinneth from the beginning He hath never ceased to sin since he began thus indeed the Saints sin not but a course of sin is broken off and there is not such a free trade between the Soul and sin as in the state of unregeneracy whereof this is given for one character that cannot cease to sin 2 Pet. 2.14 Rep. 1. Here thou art in thy old wonted way of scruing the Scripture besides the proper import and ordinary literal sense of the words and true mind of the Spirit in them into thy

it in presenti will it follow that they were Sinners in presenti cu●us contrarium c. For as its most evident that the 10. v. is explanatory and expositive of the 8. to him that well heeds the 9. v. that comes between them So if he had not in one of them given out his own mind and meaning not thine about the other yet all that 's spoken in presenti is not as thou judgest spoken de praesenti but not a little of the same nature with this is by the Pen-men utter'd in praesenti in the present Time and Ten●e that relates not ad praesens but ad praete●itum to the time past onely as uttered concerning that Iam. 3.8 9. he sayes of the tongue it s an unruly evill full of deadly poison and in praesenti therewith blesse we God therewith curse we men made after Gods Image alias Saints will any man be so simple as to conclude from hence that Iames and the Saints were now at this time c●●sers of men or of Saints that bare Gods Image or that he wrote this of himself and them de praesenti as concerning this present time wherein he writes it and not rather understand him as speaking of man as he is in the fall unrenewed in statu corrupto immorigero inconverso of men yet unconverted to the truth which teacheth better fruits then such bitter f●i●s as these which yet for all your blessing God with the same mouth ye national Ministers are found bringing forth at this day does he not speake it of men as they ly dead in trespasses and sins and so consequently of himself and the Saints as de praeterito concerning the time past who in times past had their conversation among such as Paul sayes Eph 2 2 3 Tit 3 2 So Rom ● 14 Paul sayes in praesenti I am carnall s●ld under sin I find a Law in my members carrying me captive into the Law of sin and much more then that in the present tense through that Chapter is any man but he whose own wisdome is all foolishnesse for want of heeding the measure of the light and Gods wisdom● in his own heart so foolish at to interpret Paul as speaking of himself and his present state in those words and so as to conclude that Paul while he in the Spirit of God wrote that Epistle to the Romans was carnall s●ld under sin enslaved to it carried captive by it led at the will of Sin and Satan as he had once been before the Light or Law in the Spirit and he came together at which time began the war before which war as he was in his contracted corrupt nature howere he thought not so till the Light shew'd it him Sin was alive in him and he dead in it and a servant to it under which war also if he kept not to his watch he might loose ground sometimes and gain it again as he recover'd to his watch to the light and stood arrayed with the Armour thereof in which continuing stedfast at last he obtained the victory of which he speakes in the same place ch 8.2 3 4. so that at praesent he witnessed the Law of the Spirit of life in Christ the light which warr'd in his mind against the Law of his members had now made him free from that Law of Sin and Death which once he was so pester'd with that he cryed out of himselfe ' as wretched by reason of it and witnessed also the Son of God condemning Sin so perfectly in his fl●sts by Christs power in him that the righteousnesse of the Law was now fulfilled in himselfe and other Saints and himselfe walking not after the flesh but after the Spirit I say can any think Paul such a one but such as sell themselves to Folly not considering that Paul speaks of three states he had experienced one before the Law or Light when he lay dead in sin a 2 under it while he warred against it a 3 in Christ wherein he stood freed from and in full dominion over it but one of which 3 he could possibly be in at once and at this time and that was the 3d having passed the other two as is evident ch 8.2 hath made me free can any but benighted ones that being sold under sin themselves measure others by themselves Judge Paul to be the premises cosidered under the power of sin and unfreed from it at this present and that he wrote of himself as wretched de presenti because he wrote it in praesenti thus and thus I am had he not then subjected himselfe below the Saints he writes to of whom he sayes chap. 6. that even they were made free from sin as well he who were once the servants of it and yielded their members up to obey it as he was and did of which persons yet T. D. in the name of T. Rumsey simply says p. 47.1 Pamp. It cannot be meant simply that they were freed from sin because Paul c. 14.10 sayes not so much by way of condemnation say I as by way of caution to them that they should not judge and set a● naught one another for why dost thou there may be by way of memorandum and warning as well Christs how wilt thou and why beholdest thou thou hypocrite to his own Disciples Math. 7.2 3. and as Pauls other why d●st thou 1 Cor. 4. ● which was not by way of downright charge and censure but by way of prevention of such things as should not be and hint how it ought to be among them but undoubtedly Paul Rom 7. speakes as concerning how it was with him in times past when he lay under sin and while he passed throw his warfare against it being at present in the state of victory over it which state of victory the Scripture every where speaks of as that the Saints come to here even to the overcoming of the world and the lust of it while they live in it 1 Ioh. 5.4 5. Rev. 2. Rev. 21.7 which our Priests put far from themselvs and their people as a state attainable onely in the world to come Yea Oh the blindnesse that 7. of the Rom. for want of heeding the 8. together with it is made the common place of our blind guides and night-nursing Fathers from whence upon the account of Pauls out-cry O wretched man that I am to nourish up their sinning Saints from fainting under the burden of their necessary infirmityes and from whence to conclude Paul to have liv'd and dyed also without full freedom and perfect purging from his sins and themselves much more to be under a necessity of sinning and living casually while they live Which yet follows no more then it did from that of Iames above from both which it will follow as fully as from that of Iohn I am yet in hand with and that is indeed not one jot at all If we say we have no sin c. Who that hath sinned can say he hath no sin