Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	flesh_n	soul_n	20,045	5	5.6682	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47180	Some of the many fallacies of William Penn detected in a paper called Gospel truths signed by him and three more at Dublin, the 4th of the 3d month, 1698, and in his late book called A defence of Gospel truths, against the exceptions of the B. of Cork's testimony concerning that paper : with some remarks on W.P., his unfair and unjust treatment of him : to which is added a synopsis or short view of W. Penn's deism, collected out of his book called A defense of the general rule of faith, &c. / by George Keith.	Keith, George, 1639?-1716.	1699 (1699)	Wing K214; ESTC R2685	46,816	106

essentially but to Men he is so by his Operations in them and so is called Light to Men by a Metonimy of the Name of the Effect given to the Cause Such is Mens weakness at least in this Mortal State that we have no immediate Knowledge of the Essence of any Creature we know their Essence but by their Operations nay we have no immediate Knowledge either of the Essence of our Bodies or of our Souls but only by their Operations Hence it is that the greatest Philosophers are at a loss to define the Essence of any thing because our Knowledge doth not immediately reach their Essence but only by their Operation when we see the Body of a Man Beast or Tree we see not the Essence of these Bodies but the outward Forms and Shapes and Colours of them all which are but their accidents and not their Essence or Substance and if we have no immediate Knowledge of any Creatures Essence or Substance great or small how can or dare we presume to say or think we see even with our inward Eyes or Sight what W. P. calls the natural rational Faculty for that 's all the inward Sight even of the Light within that he acknowledgeth in the best of Men the Essence of the Divine Word the Word God by whom all things were created by immediate Sight or Perception for as John said John 1. 18. 1 John 4 12. No Man hath seen God at any time to wit as in himself in his own infinite Essence and essential Glory And as Paul said He dwelleth in the Light which none can approach unto whom no Man hath seen or can see 1 Tim. 6. 16. If then we see not or know not this Divine Work-man who is in us and in all things because he is omnipresent by any immediate Perception Sight or Knowledge of him it is only by some inward Manifestation and Operation of him in us which is only and alone what he pleaseth to give us as a most free Agent Section 8. W. P 's equivocating way of giving his Sense of the Light within His Contradiction to G. F. who affirm'd that whole Christ God and Man was in Men both Flesh and Spirit His and G. F 's and G. W 's Ignorance and Error as if God had parts and did suffer in his Godhead by Mens Sins He denieth the special Illuminations of the Holy Spirit given to all the Faithful concerning Christ His and his Brethrens Fallacy in stating the Question about the Sufficiency of the Light within to Salvation the Question truly stead and resolved His Fallacy in affirming the Doctrines of God of Christ of the Holy Ghost Remission of Sin Justification from the Guilt of Sin by Christ the Propitiation the Resurrection of the Dead to be Fundamentals of the Christian Religion seeing in his Discourse of the General Rule be hath excluded them from the absolute Necessaries of Religion in order to eternal Salvation IN the next place let us consider whither the common Illumination that Christ giveth to all Men as he is the Word God in all Men be a sufficient Medium or means to furnish us with all necessary saving Knowledge and Faith and other Evangelical Virtues without all special and peculiar Illuminations of Christ by the Holy Ghost in the use of the ordinary outward means as the Holy Scriptures especially preached or read to us or by us which is the proper and true state of the Question which W. P. seeks to jumble by shifting the terms of the Question and his equivocating way of his giving the Sence of the Light within as one time to be Christ the word God the Work-man another time the Manifestation of Christ which is not the Work-man but his Work and Operation in the Souls of Men universally And W. P. to hide his Fallacy will rather have to be understood by the Light within every Man Christ himself the word God than his Illumination in every Man though contrary to what both himself and G. W. hath professed elsewhere who have affirmed that they are wronged by their Adversaries charging them with holding that Christ is in every Man Which say they we never affirmed that Christ was in every Man but a Light from Christ was in every Man and since that they vary it thus that they do not affirm that whole Christ is in every Man or in any Man though contrary to the Doctrine of their great A postle G. F. who hath affirmed Great Myst p. 249. that they i. e. the Quakers have whole Christ in them Christ-God and Christ-Man Flesh and Spirit which W. P. hath desended arguing that seeing they eat his Flesh it must be in them falsly reasoning from a Metaphorical eating to a literal Now if the by the Flesh of Christ which W. P. saith they have in them they mean not Christ's Body of Flesh which was Nailed to the Cross and yet have whole Christ in them both God and Man Flesh and Spirit it evidently followeth that that outward Flesh was not part of him for they have whole Christ in them God and Man Flesh and Spirit and yet they have none of that Flesh in them which was Nailed to the Cross besides how improper or rather absurd it is for W. P. to talk of whole Christ considered as the word God and measures or parts of Christ seeing the Godhead of the Word which is one and the same Godhead of the Father hath no parts nor passions as both the Doctrine of the Church of England and of all true Christian Churches doth hold though G. F. hath made the Godhead to have parts and that the Soul of Man is a part of God and G. W. hath affirmed that Christ suffereth by Mens Sins as he is God or in his Godhead See his Divinity of Christ Page 56. And let W. P. shift and shuffle and wind and turn ever so much he can never make it intelligible to any Man that the Light within simply as the word God and abstractly considered without all special Illumination and without the Doctrine of the Gospel as outwardly delivered us in the Holy Scriptures doth teach us and all Men all things necessary to Salvation seeing by his plain confession in his discourse concerning The general Rule of Faith and Life he acknowledgeth that the Light within by its common discoveries giveth not to Men the knowledge of Christ's Incarnation Birth Death and Sufferings but that they belong to extraordinary Revelation And therefore that knowledge and Faith to wit of Christ's Incarnation Birth Death and Sufferings by W. P's Doctrine is not necessary to his Salvation though he has a Historical Knowledge and Faith of it yet that is not necessary for it is not certain to him whither true of false he has no extraordinary Revelation of it and that in common to all Mankind teacheth nothing of it And W. P. and his Brethren are guilty of a great Fallacy and piece of Sophistry to cry out against all their

of the written word preached or read which is the Rule of Faith appointed and given us of God for that end and purpose W. P. doth not acknowledge but will needs have it that we receive all our Light from the inward Principle which sometimes he calls Christ at other times the Light of Christ otherwhile as in page 49. a Manifestation in the Soul of Man of Christ the word God the Light of the World c. without all Instrumentality of either the Holy Scriptures or Ministry of Men For to grant any such Instrumentality would quite marr his Notion of the Light within being not only the Guide and Ruler but the Rule it self of Faith and Life to all Mankind and he earnestly opposeth that Faith which is wrought by the outward Ministry of the Word in Preaching or Reading concerning Christ's Death and Sufferings Resurrection and Ascension c. as being but the Historical Faith that must pass away as the old Heavens For if he did grant the necessity of Scripture-Doctrine-Light received from without as well as the necessity of the Spirits internal Light or Illumination in God's ordinary way of working going along with the Doctrine-light of the Scripture there would be no Controversie betwixt the Bishop and him provided he did also grant that there is necessary a special Illumination of Christ by the Holy Spirit to be infused or inspired into the Souls of the Faithful to enable them to take in and understand the Light of the Doctrine of Salvation delivered in the Holy Scriptures Should W. P. own these two great things asserted here by the Bishop the Controversie should be none at all betwixt them but seeing he denies them both and the Bishop affirmeth both the Controversie remaineth great betwixt them and the Bishop hath far the advantage of W. P. that he hath proved his Doctrine from Scripture and thus he fairly distinguisheth Christianity from Deism neither of which W. P. hath done nor ever can do It hath been ordinary in the People called Quakers even their chief Teachers as to deny the Scriptures to be the Word of God so to deny them that is the Doctrine delivered in them to be Light in any Scripture Sense turning all these places of Scripture that mention Light as with respect to Mens Knowledge and Faith to Light within only exclusive of all doctrinal Light of Scripture without as being the Rule of Faith or any necessary means of our Instruction in God's ordinary way of working though it has been God's ordinary way in all Ages by outward means of Doctrine delivered by Men as well as by the Spirits inward Illumination to beget in Men the saving Knowledge and Faith of the things necessary to Salvation the extraordinary Revelation of these Truths without all outward means of Instruction being given only to some singular Persons as the Prophets and Apostles but was never given in any Age to all Mankind nay nor to all the Faithful in any Age for even in the days of the Apostles when Prophetical Inspiration and extraordinary Revelation did most abound in the Church it was not given to all the Faithful but only to some as the Apostle Paul said Do all Prophesie Intimating they did not though a Manifestation of the Spirit was given to every one to profit withall yet that was not the extraordinary Revelation given to the Apostles and Prophets but the ordinary given to the Faithful to enable them to believe and understand what was outwardly taught them by the Apostles and Prophets Words and Writings Having thus taken a view of the Bishop's Christian sound Scriptural Doctrine both of Christ's Light within by the Illumination of the Holy Spirit and of the Scripture Light without as joyntly necessary in God's ordinary way of working to the Faithful the which Scripture Light as in respect of the Doctrine Laws Commands Precepts and Promises of God delivered therein the Bishop hath well proved from Psal 19. 8. Psal 119. 105. Isa 8. 20. and which Scripture-light may in a true sense be called though more remotely the Spirits Light In the next place let us take a view of W. P.'s unchristian and unscriptural Doctrine of the Light within which he saith in his page 48 is with him and his Brethren a Fundamental which one while he calls Christ the Word God another while the Light of Christ a Manifestation in the Soul of Man of Christ the Word God This Light within his great Fundamental as given to all Mankind even to them who have not the Scripture nor any external Revelation of Christ as he outwardly came in the Flesh he will not have it to be the Law of God in the Heart of Man nor the Impressions and Principles which are born and come with us into the World page 50. As the Work is not the Work-man so they are not properly the Light of Christ but the blessed Fruit and Effect of the Light of Christ the word God in Man which shines in the Heart and gives him the Knowledge of God and of his Duty to him so that the innate Notions or inward Knowledge we have of God is from this true Light that lighteth every Man coming into the World but is not that Light if self But why then doth he so confound the Work with the Work-man as one while he tells us the Light within is Christ another while a Manifestation in the Soul of Man of Christ the Word God Is not the Manifestation of Christ in the Soul of Man a Work of Christ How then is it Christ himself the Word God W. P. may remember how his Brother G. W. in his Light and Life recommended by him hath argued against the Body of Christ being Christ for if it were it would have this Sense the Christ of Christ or the Jesus of Jesus which to him is Nonsence Is it not great Nonsence to say The Manifestation of Christ to wit the Act or Effect of his Illumination in the Soul is Christ himself The Body of Christ together with his Soul are constitutive parts of his Manhood Nature personally united to his Godhead and may and do receive the Name of Christ and Jesus as the parts do receive the Name of the whole but the Manifestation of Christ in the Soul of Man is no part of Christ's Manhood nor of his Godhead which hath no parts but is only a Work of Christ in the Soul of Man by which it is enlightned And as the Work supposeth the Work-man or Worker to be present in the Soul to wit Christ considered as the Word God which the Bishop to be sure in the true Sence will acknowledge so the Work-man supposeth the Work as necessary to be wrought in the Soul for Christ as he is the Word God considered simply whither as in himself or as in Men is no Light to Men but as he hath his Work and Operation in them to enlighten them though in and to himself he is Light and Life

God as to Preach and Pray by it But can it be supposed that Men are acted or moved by the Spirit of God to bring forth so many false Doctrines vile Heresies and Errors and gross Untruths and Fallacies and uncharitable Judgments and Perversions of their Opponents words as they commonly do in their writings generally But what way to the Kingdom do they Preach Possibly they will say Christ who said he was the way But how do they Preach him to be the way Just as W. P. hath here and elsewhere Preached him in Print to wit as the Word God and the Light within whose Nature is to discover Sin and lead out of it all such who Love and obey the Convictions of it and that only and alone by the common Illumination which by W. P's confession discovers nothing of Christ as he became a Propitiation for our Sins by his Death on the Cross The great subject of the Apostles Preaching was Christ Crucified and remission of Sin by Faith in him and how all Spiritual Blessings yea the gift of the Holy Spirit himself comes to us by the Crucified Jesus and Faith in him but little or nothing of this sort of Preaching is to be found either in your Meetings or Books but much against it though to cover your Vile Errors you will now and then seem to own it but forgetting your selves quickly disown it all again Yea W. P. knoweth in his Conscience how both publickly and privately he hath blamed me and charged me with my being an Apostate for my asserting the necessity of Friends Preaching this Faith to wit in Christ as he dyed for our Sins c. as being absolutely necessary to Regeneration for us to have this Faith and to know and experience Christ formed in us and to live dwell and Rule in us For this my Christian Testimony he charged me at Ratcliff Meeting that I did what in me lay to pluck up the Testimony of Truth by the Roots And at the Yearly Meeting at Grace-Church-street in the Year 1694 he stood up and accused me before some hundred Friends of them called the Ministry and others that I was seeking to bring in a New method of Preaching among Friends which was to Preach Christ without and the necessity of Faith in him in order to bring People to the knowledge and experience of the new Birth and Christ in them as he dwells in the Saints And also he knows in his Conscience when and where and to whom he hath accused me for Preaching Christ without in opposition to Christ within which God knoweth I never did And therefore in his so doing he hath falsly accused me though his and his Brethrens false Notions of Christ within as above explained I have opposed and by God's help shall oppose and witness against while I live But the true Scripture sense of Christ within as the Word God and of Christ the Word made Flesh without us who is still but one Christ and of his sufficiency to our Salvation both as without us and within us without us as he came to procure and purchase it for us by his Blood and Merits and within us by his Spiritual appearance and special Illumination of the Holy Spirit in the use of the outward means to apply it to us and to work the blessed and glorious effect of it in us I have owned and still hope to own it to the end of my days As for W. P's Arguments against Baptism and the Supper as outwardly administred I know not one of them but I have fully answered that may seem to require an answer and many more in my late Book called The Arguments of the Quakers against Baptism and the Supper Examined and Refuted which he ought more particularty to have answered being so particularly concerned than to have brought them up again as if they had been new Dishes which are nothing but the Old after some Fashion new dressed If the Bishop thinks fit to notice them he may for me to meddle with them were but Actum agere to do what I have already done Section 11. His uncivil Treatment of the Bishop of Cork as if he were Ignorant of Regeneration and the way how it is wrought The Bishop has soundly and Christianly explained the Doctrine of Regeneration and the way how it is wrought W. P's great Fallacy in his definition of Regeneration and the way how it is wrought His Fallacy in seeming to agree to the Bishop's Assertion from that Text Rom. 10. 9. His Fallaeious Argument that because the Spirit Leads and Rules therefore the Spirit is the Rule detected the Ruler and the Rule distinct The great Blessing and Advantage of the Scriptures being a means to preserve us by the Grace of God and assistance of his Holy Spirit from Satan's Delusions and Impostures IN his 26th Page he saith I think nothing makes a Man a true Christian but Regeneration the Power of the Son of God revealed in the Soul converting it to God And in his P. 29 he saith I would have my Reader reflect well upon this great and Essential Truth Tho he were as Big as a Bishop Reader what thinkst thou of this Uncivil Proud and Disdainful Treatment But so far as I understand W. P. sheweth himself as if he were much more big than a Bishop he treats the Modest and humble Bishop as if he were one of his meanest subjects But for all W. P's pretence to be so Skilful in that great and essential Truth of the necessity of Regeneration and the manner and way of its being wrought above and beyond the Bishop the Bishop has beyond all doubt in his short Testimony in three or four lines on that Head made it evident that he understands the Mystery of Regeneration and the manner how it is wrought better than W. P. for all his Big and Lordly thoughts he has of himself and for all his Big talk of the new Creature and Self-denial there is great a deal more of it in his Books than in his Life But mark how W. P. describes the manner how Regeneration is wrought That it is by the power of the Son of God revealed in the Soul converting it to God which are such general words and terms and true when taken in a true Scripture sense that not only every Bishop but every Curate of the Church of England and every ordinary Christian can say the same But under these general Words W. P. hideth a great Fallacy what doth W. P. mean by the power of the Son of God revealed in the Soul converting it to God No other thing but the power of the common Illumination of the Light within given to Infidel Jews Mahometans and all moral Heathens who if they are but meer Just Men according to W. P's Gospel and System of Divinity they are Regenerated Persons though they have no special Illumination of the Holy Spirit giving them any inward and spiritual knowledge and Faith of the Son of