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	body_n	clothing_n	21	3	10.5595	5	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

Spirit of God Visions inward Light or Word are to be expected or admitted as any Rule to walk by the only guide and directory of all mens beleeving and living so that who have not that have none at all of any sufficiency to lead them to life though they should follow what light they have from God vouchsafed them to the utmost So that there is no principle to speak in his own words T. 1. c. 1. s. 16. or means of discovery of the saving Doctrine or sacred Truth no other rule or measure of judging or determining any thing about or concerning it but only that writing from whence it is taken the Revelation of it being expressed only in that writing up●n supposs●ion of any corruption in which the saving Doctrine Truth or Word of God as at first given out from God which say I whatever becomes of the Scripture is ever entire and for ever incorruptible and unquestionably uncorrupt 1 Pet. 1. cannot be evinced unquestionably to continue entire and incorrupt hee must then bee fed as himself and his fellow unlearned learned ones do feed their poor blinde p●r●-blinde unlearned people viz. with a bit and a knock and bee kept close to so much as reason and Scripture can well spare him be caned into a just compass with his own Canon and Rapt into the right measure he runs out of with the Rule and measure of his making and bounded within the due bounds of equity which beyond all measure he breaks beyond for the bare Bibles and Letters sake by that Letter and Book it self which is called though by I.O. the Word of God Tr. 1. ch 1. s. 12. yet by it se●f never so honourably at all but only by such like Titles as a Declaration Letter Scripture Book or Bible And if he shall go on undervaluing that antient covering of Christ the Light of the world and the Armour of his light which is unchangeable and which the True Church which hath the Moon and all such moveable and changeable things as the best outward Writings are under her feet stands ever cloathed with Rom. 13.12 14. Eph. 4.23 24. Col. 3.8.12 Rev. 12.1 casting it away as some old menstruous cloath cast clout or rotten rag as he doth while in his imparralleld both ignorance and impudence he flerts at it as if 't were a meer Puppet patcht up of shreds as a fictitious imaginary Christ fain'd in the fancies of Fanatick fools and mad men Nescio quod lumen quos Enthusiasmos quem Deum c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vere nihil Ex 3. s. 11. Ex. 4. s. 15.21 Ex. 1. s. 5 6. and rejecting that covering of the Spirit of God which Wo be to him that is not covered with or is covered with any other Isa. 30.1 to cut out the outward Scripture and grave out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a G●rment into an Idol covering to himself stealing Words from thence and therewith cloathing himself which will once wax old as a garment that is moth eaten and at last being old yea oldness it self though younger the Spirit and not the antient newness of the Spirit wherein the true worship and service stands is to vanish as an Idel that must go to the Moles Bats as the brazen Serpent be taken down and among other Idols of mens earthly Elements wordly Rudiments and carnal Ordinances that were good in their own times and places yet but imposed till the time of Reformation be sent away with Get ye hence Isa. 2.20.30 22. Rom. 7.6 Heb. 8.13.9 10. It s high time to strip I.O. naked and discover his shame which is seen by such as live in the light through his covering which is a prate of words about the Scripture and other things which yet he knows not and to summon him to sit in silence before the Lord undressing himself out of his stollen Ornaments which till he doth he shall not know what a work of spoyling the Lord hath to do unto him till it come irresistably upon him And if hee shall flye out so far in his whifling words as to call the Letter which to the Light bears the same and no better proportion then that of the Lanthorn to the Candlelight the Light as the name that is proper to it and flye up higher yet till according to his flashy fancy thereof he affirms it in Print as hee doth before the world that not only the Word of God written of in the Writing which none denies so to be but the Writing it self also which he means well-nigh in every place by that terme the Word or else hee strikes beside the Iron and lies hammering on the Anvil beating the Air and meaning another matter then that hee meant when he began and makes men beleeve that he means all along which is no more to his purpose then if he meant nothing by it at all is an illuminating shining spiritual light and higher yet preferred above the light of the Sun T. 1. c. 4. s. 8 9. the most glorious light in the world and higher yet the Sun one dayes light of which is unspeakably more then that of seven others as to the manifestation of the glory of God T. 1 c. 2. s. 15. a Sun that more eminently then any inferiour fire discovers and evidences it self by such properties as it hath viz. Light and Heat and Power T. 1 c. 3. s. 10. and c. 4. s. 16.20 and much more of such like high strains I.O. strikes up in till he stretcheth the bare Letter so far upon the ●enters as to strain it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and make it even every thing that the true Word and Light within is when as howbeit it hath its excellency above other Writings as an instrument yet as to these peculiarities and precious prerogatives of the living Word is vere nihil then I must summon I.O. as warm as hee seems to himself to sit and as much as he seems to see by the painted flame of his fained fire and the sparks of his own kindling that if he know no other way to salvation then the Scripture and own not the light as the way which the Scripture speaks of this he shall have at the Lords hand Hee shall lye down in sorrow Finally to persue yet a little further and prosecute our present matter under the Metaphor of the Parliament and the House If a man should arise and stand up and contend that the House the Parliament meets in is the Parliament properly and none shall perswade him to beleeve otherwise but he will try it out with them that allow him to call the House by a figure or metonymy of the thing containing for the thing contained so as to say this House is the Parliament and will say the Parliament is the proper name of the House and it may properly challenge that to it self and they rob it of its true and due name and are enemies to both the Parliament and