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	soul_n	think_v	5,441	5	4.8272	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86117	Collonel James Hays speech to the Parlament upon the debate concerning toleration. As it was taken by Anonimus a Member of the House, and sent to the press with this epigram on the author. [dagger] Fælix fifa suis cælebrata Catonibus eheu! clodius in miseros furit, & Catalina Britannos. [dagger] Henderson ...	Carlisle, James Hay, Earl of, ca. 1612-1660.; Brummet, Christoph.; England and Wales. Parliament. House of Commons.	1655 (1655)	Wing H1201; Thomason E828_4; ESTC R202584	15,186	32

COLLONEL JAMES HAYS SPEECH TO THE PARLAMENT Upon the Debate concerning TOLERATION As it was taken by Anonimus A Member of the House and sent to the Press with this EPIGRAM on the Author † 〈…〉 Faelix fifa suis caelebrata Catonibus Eheu Clodius in miseros furit Catalina Britannos Printed in the Year 1655. Coll JAMES HAYS Speech to the Parlament upon the Debate concerning TOLERATION Mr. Speaker SOlomon hath a notable advertisement Prov 21.23 Who keepeth his mouth and his tongue keepeth his soul from troubles and yet my spirit whispers me in the ear that whosoever at this time keepeth his mouth involveth his soul in trouble To me the Declaration of Jesus appeareth on the wall Mat 10.33 Whosoever denieth me before men him will I deny before my father which is in Heaven Sir the ties of God are upon me for my self and the people for whom I serve here is not the Lords prerogative are not the privilidges of the Kingdom of Jesus Christ call'd now in question if I should hold my peace how might my silence be interpreted suffer me therefore Sir in all submission to speak to the matter of your present Debate which in it self is of so high concernment and will undoubtedly p●ove of that consequence to this Common-wealth that much of the future peace and happines of the State will depend upon it There hath been much arguing these dayes bygone concerning a general Toleration and liberty of Conscience Sir before you can happily discern either way in this question I suppose you 'l find it necessary to turn your eye toward Religion upon which this Toleration Indulgence and Liberty doth reflect Religion Sir is that which ties the mind of Man to God it is that requires the Princes of the earth to rule in meekness Justice and sobriety it 's that commands the subject to obey with love and alacrity and that unites the minds of men amongst themselves Hence the unity of bodies the combining in one politique society from whence the unity of fortunes the mind ruling the body and the body the interest and goods which three are the only props and pillars of all States and Incorporations in the world It 's a true aphorisme Quibus non unio voluntatum non potest esse una habitatio for as the soul rules over the body natural by authority and proper dominion and the spirit by deputation so doeth Religion the soul of the body politique rule over the State so absolutely that if it be in distemper the spirit wil doubtless be out of frame and the body in danger A sick soul sir will disorder the soundest spirit the strongest body how often hath it made the feet to precipice the bulk how often the hands to cut the throat is it so Sir then what shall become of that State where Religion is misframed O! shall not the Rulers rage and the people miscarry I beseech you look narrowly to this lest by granting too large a Toleration you dishonour God and disorder the State I am far from the opinion of those who ascribe unto themselves the dispensation and interpretation of the Law converting their own wil into a Law allowing the world no immediat warrant for their faith but their simple authority by these means changing the company of rationall beleevers into a hive of hooded smatterers I do also much differ in point of judgment from these who misregarding all Law and Ecclesiastick constitution and practises strive to turne the bounded christian the houshold of faith into a drove of Rambling untied untoward Enthusiasts Mistake me not Sir I do not reflect in the least upon any sober-minded christian whom in my soul I love and honor with my heart No Sir of those I mean of whom it may be said I fear they profess God with their mouths but live without him in the world That you may the better decide in this matter and perfectly discern both what to tolerate and what to cast out I would have you keep a mids betwixt these two extreams First Sir let the Law and prior Ecclesiastick practises grounded on that Law be your Rule otherwise you will turn all into Anarchie again and live at random assure your self Si terminos a Deo naturae constitutos transiveris qued ultra est infinitum est No man can tel what you 'l not do for you know that Dato uno absurdo infinita sequntur and I fear if you overleap the Law and practise of the Church there wil be nothing after but Scelus scelere vindicatum One crime made good by another Secondly Sir I would have you to try the truth of that Law the verity of these practises these I humbly conceive will be your best guides through this desert of Toleration Over all you wil find their was one uniformity in Religion no such Toleration as is here aimed at no liberty no indulgence as to fundamentals wil you consult the unwritten Divine and natural Law it wil tel you it was so ab initio Advise with the written Law the Scriptures the Law of Nations and they 'l shew you it was commanded to be so Enquire at Reason and she wil assure you it ought to be so Look into the practises of the purest primest ecclesiastick soeieties and they 'l declare it was so All which being found I cannot conceive why it ought not to be so stil amongst you and the rather because there is nothing more certain then all Ecclesiastick societies were bounded by Laws and who is so ignorant as not to know or so impudent as to deny that every Law hath a double facultie namely one suasorie another obligatorie By the first without the last it differeth nothing from a Counsel It may as a vertue perswade but cannot as a duty oblige It is the last the obligatorie part that maketh the law it is the form of the law and gives it being and he who affirmitively wil declare such a thing to be a Law and negatively say that law hath no compulsorie power and that no man shall be tied to obedience by penalties or otherwise he must pardon me to tel him he makes no Law at all I speak this for you Sir who hath declared the true Christian Protestant reformed Religion to be the profession of England If you shall on the other part declare that none shall be compelled thereto by penalties or otherwise but that all shall be protected in the exercise of their Religion though differing in judgment from the publick profession In this case I desire to know what you have done I say you have made no law for that profession but on the contrary a Law against it for your negative doth closely stifle your affirmative and makes that you aimed at for a law to be of no force but leaves all to a graceless libertie For the clearing of all Sir I conceive it will be necessary to take a view of the generall state of the Church

it is said And the multitude of beleivers were of one heart one mind one Soule neither didany man say what he had was his own all things weie commond and the Apostle Paul assures the Romans 12.5 that being many they were one bedy in Christ and every one Members one of another He exhorts the Corinthians in that 2. Ep. 13.11 to be of one mind and live in peace and love and finally he telleth the Ephes 4.4.56 That there is one body and one Spirit one Lord one faith one Baptisme one God and Father of all In all their Councells also they were unanimous for it was for the sake of unitie they were called We must not think that they did call Councells to question their own Religion No it was prorenata ever upon the occasion of some Schisme some heresie as you will find in all their Councells where their work was to cleare truths and condemne errors without regard to Toleration In the beeleving and obeying of these truths to which there was ever an Anathema appended witness Paul 1 Cor. 16.22 If any man love not the Lord Jesus let him be Anathema Maranatha also Gal. 1.8 If I or an Angel from Heaven Preach any other Gospel unto you let him be accursed In all the apostles Canons you 'l ever find a Deponatur for the Clergy a Segregetur for the seculars All men equally tied to the rule without any exception or Latitude at all The first Councils they kept was at Jerusalem the 34 year of our Lord on the occasion of Electing Matthias to serve in Lieu of Judas the Heretick and high Priest of Satan Act. 1. where it is worthy observation that before Matthias was Elected the entire nubmer made up Peter sheweth the occasion of their meeting to be the fulfilling and uniting the Apostolical number the supplying of Juda's charge And next he pronounces an Anathema of the Charge a sad one indeed Let his habitation be desolate This smels nothing of Toleration The second Council was at Jerusalem anno 34 before the death of Steven upon occasion of a murmuring amongst the Grecians against the Hebrews because their Widdows were neglected Act 6. The third Council you 'l find Act 15. the cause was dissention about Circumcision The fourth Councel is Act 21. Anent the permission of legal things for a time In these two last there was somthing might seem to be like to Toleration for in the third the Gentiles are exempted from the burden of the Law by the fourth the Jews are allowed the exercise therof But Consider Sir first that these things purifying washing shaving were in themselves no sin at all In themselves I say for if otherwise they had been surely Paul had neither tolerated nor used them sin being condemned even in Casu necessitatis There being no excuse able to wash away the guilt of sin 2ly Things in themselves indifferent cannot be used at all times without sin For it is one thing to tolerate somethings in Ecclesia constituenda another in Ecclesia constituta It may be in the one expedient in the other altogether unlawfull which flows from the respective consequences of either Whether the like necessity does press you now which urged the Apostles then you best know for my part I doubt of it And were it so Yet can I find no warrant in all the Scriptures to blaspheme Gods Name And I am perswaded the Toleration now aimed at will tend to that in the highest degree What madness is it that men will be content to be bound up from acting or speaking against the supream Magistrate or the State under no less pain than Treason And who so transgresseth is hailed to the stake And yet will they strugle to unwreath themselves from the yoak of Christ and under the notion of tender Consciences must needs be tolerated yea why say I tolerated warranted by a Law to rebell against God and his Son Jesus Christ if they please Would you but enquire at the four great Counsels universally received by all Namely that of Nice in anno 323. Consisting of 300 Bishops against the Arrians and Quadradecimals That of Constance against the Macedonian Heresie That of Ephesus against the Nestorian Heresie and that of Chalcedon against the Eutychean heresie Enquire I say at these and you shall find there was nothing amongst them like Toleration Their care and practice was the clearing and asserting of truth and condemning of Error Do not you think Sir but these same errors or worse are amongst you which were amongst them at that time Is there none think you Sir in England who will say with Arrius Dei filius aliquando erat aliquando non erat None who with Macedonius holds that Spiritus sanctus nihil ad patris filii divinitatem gloriam pertinet None who maintaineth Filium esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem non ejusdem essentiae None think you who with Nestorius divides the natures of God and call-leth the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if she had brought forth Christ as man only not as God and man Is it not possible to find one who 'l say Christus non sub carnis veritate sed figura in terris laborabat Assure your self Sir there are thousands of this nature amongst you and worse if worse may be Nay what say I may be there wants not who deny that they hold any thing of God or his Son either they knowing neither and denying both acknowledging nothing above themselves in dignity I mean of Essence In place they may and yet with a grudg I verily believe Loose the bonds and break the curb of Religion and cherish such impious vermine as this land swarms with and you shall see what will become of your State in the end when it will be too late to repent Seeing therefore you have the same Enemies In all Humility I advise that you use the same weapons against them which they did with so much and so good sucecss otherwise shew us a better way how to overthrow this monstrous Hydra I pray you Sir the sweet and gentle voice of Syon the peaceful ayr of the Gospel The faith of Jesus and the principles of Christian Religion are they not as dear to us the Children of Light as the dictates of Nature were to the Sons of Adam As pretious to the Adopted Gentile as the fearful voîce of Mount Sinay the Thundring Trumpet the lingring works and uncertain Ceremonies of the Law were to the chosen Israel Let me exhort you therefore Sir you who sits in the chaire of Moses to take to hart the building of the sanctuarie Remember that so soone as the people were delivered from the bondage of Egypt the Tabernacle was provided for Exod 25. No sooner had David rest from his enemies but he intended the building of a house to God 2. Sam. 7.1 And amongst the first and greatest of the miracles of Christ was the purgeing of the temple the subduing of the enemies and abuses thereof Remember that super hanc potram even according to all that you have seen in the Mount after the modell of Sion must you build your house otherwise if the storme blow your house will fall But you 'l happily reply that you have done that already in passing a Vote on the 35 Article and declaring the Christian Religion to be the profession of England A good beginning I confess a fair frontispiece indeed But beware that it prove not like the Aegyptian Temples brave stately buildings to look upon but within nothing but the Images of Doggs Catts Crocodiles and unclean Beasts I advise you Sir to provide for this House and furnish it according to all that I have told you The kindliest guest that ever came into a house is the Landlord himself If you do it not Sir be sure your Enemies will do it for you But what say I do it I fear they have done done it already UP therefore and call to mind that Christ did with zeal and passion if any may be attributed to him purge the Temple brake down the the tables and cast out the buyers and sellars Call your Brother Aaron whose mouth the ord hath filled with Eloquence and his heart with understanding you with him and he with you scourge out the unapparalled guests with the cords of the spiritual sword and civil execution Be not ashamed to assert the truth nor afraid to condemn errors And then you 'l know both what to Tolerate and whom to compel And this is my humble motion FINIS