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	whole_a	13,673	5	5.8632	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54014	The discoverer discovered; or, The lot cast, T.C. taken, and the Babylonish garment found hid under his stuff Being a reply to a late pamphlet, entituled, A discovery of the accursed thing, &c. subscribed T.C. With some remarks upon two papers of John Penny man's. By E.P.	Penington, Edward, 1667-1701.	1695 (1695)	Wing P1143; ESTC R217510	24,798	49

think hardly is And as to his complaint in behalf of G. K. in relation to the proceedings in Pensylvania against him and his adherents S. J. hath already given an account how they were managed in his State of the Case c. and therein vindicated himself and those concerned with him from the aspersion cast upon them Perhaps he may alledge that G. K. hath answered that Book and stated things otherways Yet however he ought in justice to suspend his verdict till he hears what proof S. J. will bring in defence of what he hath written which God sparing him Life I question not but he may be able to produce He says p. 7. It is not my intent to make void or undervalue the Light of Christ or Spirit of God within and obedience thereto for it s our duty to walk in the Light but not to build thereon If he had said so as to exclude the benefit which accrued to Mankind by the death of Christ I would said so too but I cannot like him divide Christ by ascribing the whole work to Christ without and making that the sole Foundation of the true Faith For unless Christ work inwardly in Mens Hearts by his Spirit not only the will but the deed also Phil. 2.13 And unless the Father Sanctify them through his word whose word is truth John 17.17 To them the Blood of Christ shed without the Gates of Jerusalem will be of no effect Now The word which took Flesh is Christ and His Life is the Light of Men John 1.4 therefore to say it is not our duty to build thereon is erroneous and tends to the undervaluing of Christ who ought not to be divided This is other Doctrine then Christ preached John 12.36 While ye have the Light believe in the Light that ye may be the Children of the Light And how can I believe in the Light if I have no dependance thereon How can I obey the Light or Spirit or walk therein which he grants is our duty if I must not build upon it The Apostle Paul's preaching was attended with the demonstration of the Spirit and of Power And the reason he gives is That your Faith should not stand in the wisdom of men but in the Power of God 1 Cor. 2.4 5. which Power of God is Christ not only as he was manifested outwardly but also as he appears inwardly and is certainly what is evidently demonstrated in that Chapter And further he tells the Colossians Chap. 1.27 That Christ in them was the hope of their Glory And Rom. 8.24 We are saved by hope Must not we build then upon the saying hope of Glory Christ in us Strange Doctrine surely How else can we Fly for refuge to lay hold upon the hope set before us Or how else shall we experience Hope to be as an Anchor of our Souls both sure and Stedfast Heb. 6.18 19. Or did the Apostle preach false Doctrine and deny the appearance of Christ in the Flesh No surely no more do the Quakers now How must the whole lump be Leavened if we have not our Faith fixed on him who is the Leaven of the Kingdom and is hid in the three measure of Meal viz. the Soul Body and Spirit Mat. 13.33 But no wonder that Men err when they walk in Darkness and despise that Light by which they should be preserved from it Having shewed his contradiction to Scripture I shall now proceed and take notice that he brings in divers passages in p. 7. and the beginning of p. 8. with a Say they But he neither informs us out of what Book he took them nor for the most part who was the Author Probably because he would take the more Latitude to abuse them undiscovered for he makes no conscience of quoting falsly and perverting G. F's writings as I have shewed above though he has in quoting that Book often referred to the pages Therefore I cannot think I do him any wrong in suspecting these Quotations not to be genuine and since he hath not given me the opportunity of examining whether they be so or no as such I shall pass them over But now comes a shrewd case of Conscience the very Master-peice of this Babel-Builders Structure which demonstrates that he is in confusion or else certainly would never have let such a blunder be exposed to the World He says p. 8. Now I appeal to their Consciences whether or no if our Lord Jesus c. is believed on and obeyed so as to have his perfect work in the Heart to Regenerate and make all things a-new whether this can be and the work of Regeneration not known Truly a very notable question and very nicely distinguished I dare believe he made no use of G. K's either Logick or Philosophy in this appeal But I admire that G. K. should take no more care of his Pupil in his Divinity than to suffer him to fumble thus I believe he would not have suffered such a thing to escape his Cognizance among his other sort of Scholars However to please T. C. I will readily grant that when a Man is become Regenerate he hath known the work of Regeneration But if his Question in the sense he means it which truly seems to me to be what he drives at hath respect only to a Faith on Christ as he is without excluding the operation of the Light and Spirit within and Faith therein then I deny it For Regeneration is a qualification rendring a Man capable of entering the Kingdom of Heaven then consequently he must be in a state of Salvation but John Rev. 21.23 24. After he hath given an account of the Glory of the New Jerusalem says The Glory of the Lord did lighten it and the Lamb is the Light thereof And the Nations of them which are saved shall walk in the Light of it And the Apostle Peter speaking concerning the Elect whose Souls were purified in obeying the truth through the Spirit says Being Born again not of corruptible Seed but of incorruptible by the word of God which liveth and abideth for ever 1 Pet. 1.22 23. As for what he relates concerning a Preachers deifying G. F. it is an old thred-bare story often recited by divers opposers and hath been already answered and so I need say the less to it all that I shall observe is that they do not all tell one Tale neither to my own knowledge having compared them is this the same with what hath been Printed by another person referring to this very letter I have one passage more to take notice of before I leave him and truly I cannot tell how to pass by it it being indeed his Reflections on that Person that first occasioned me to take this work in Hand who in Truth deserves to have a better Pen imployed in his Defence than mine but however such as it is though it may fall short of the end proposed through want of Skill and Experience in me how to manage an Argument

denying the Power thereof From such says he turn away Now I hope T. C. will readily grant that the Age wherein we live ought to be reckoned amongst the last Days therefore if VV. B. by frequent Experience as well as credible Information had ground to believe G. K. one of those sort of Men wherein did he amiss And if the Meeting were of the same Opinion which had they not been I suppose they would hardly have broke up for his saying Pass away Friends wherein could they have better demonstrated their Obedience to the Apostles Exhortation Or wherein have they deviated from the Rule the Apostle gave them to walk by in such a Case Though truly it is a question to me I must confess whether G. K. deserve the Character of having the Form of Godliness I know many are satisfied he hath not the Power of Godliness perhaps some of his Hearers at Harp-lane He tells his Reader They Preach this and they Print the other but doth not Name who Preached nor who Printed a Man may suppose by his Method of Writing that every Individual Person of his so called Chief Priests and Rulers before-named have both Preached and Printed what he there offers for he is not so kind as to Name either Persons or Books which shews him an apt Scholar under his new Master viz. his highly applauded Restorer of sound Doctrine G. K. for he has exactly learnt his Method of imposing his say so upon his Reader without affording him Opportunities of examining the Quotations by telling him where he may find them which fault I have to object against him not only in this place but also in other parts of his Paper as I shall have occasion to remark by and by But pray where is the Heresie in asserting ' That the Jews never saw the World's Saviour Was he not God as well as Man Had the Godhead no share in mans Salvation but the Manhood only Or was the Name Saviour more eminently appropriated to the Manhood If the Jews had seen him to be what he was viz. the Saviour of the World had they Crucified the Lord of Life and Glory 1 Cor. 7 8 No surely for though they with their outward Eyes saw the Man Jesus and his Miracles too yet the Eyes of their minds were blinded so as they could not see the life that dwelt in him but denied it which was revealed to the true believers and which John testified they saw 1 John 1.2 and consequently did not see him to be the world's Saviour And as to his affirming That the Quakers distinguish the Lord Jesus from Christ and mean something in him and the Light in every Man 't is his own false construction for they do assert That Jesus of Nazareth who was both God and Man was and is the Light of the World and that the rays or beams of Light which proceed from him the Sun of Righteousness shine into the Hearts of all Mankind and that Christ and his Light are not divided but what he did outwardly in the Flesh and what he doth inwardly in Spirit in the inward parts of the rue believers is the efficient cause of their Salvation and he whole Christ undivided is the hope of their Glory But to make the Quakers amends for the other injuries he hath done them he will now bring them into good Company for no less then the Apostle John must be erroneous to prove them so too and for my part I had rather be a Heretick in Company with the Apostle John then Orthodox with T. C. But a Man might think how angry so ever he might be with the Apostle John for siding with the Quakers and affording them such erroneous stuff as that of hearing seeing and handling the word of God he needed not have set old friends variance and make as if the Apostle Peter preach't another Gospel then the Apostle John they agreed very well while living and why should their Epistles differ now they are dead Oh! T. C. wants a flyng at The Saints c. Communion c. and rather then he 'l want it long he 'l e'ne quote 1 Pet. 1.8 in opposition to what the Author of the said Book asserts from 1 John 1.1 But for all T. C. and whatever he can do or say they are still at agreement with each other and the Quakers with them both and so are like to continue when T. C. and his abettors viz. the whole Gang of Apostatized Opposers may be gone to their place And the Foundation whereon they build and they fix't and established thereon will stand all the Storms which either Battering Rams by lies and slanders or The Painted Harlot either maskt or Vnmaskt by her bewitching Sorceries may be permitted to raise Yea though the Watchmen of the Night whom he would awake out of their slumber to his assistance may stumble in the dark yet the Light he so much contemns will shine more and more to the discovering of his confused works and to the finding out ' in whose Camp it is that The Accursed thing has been hid Well though he affirms the Quakers to be erroneous it seems he was so himself once if we may take his own confession for true and did not so fully see the danger thereof till convinced by G. K's I suppose effectual preaching though perhaps F. B's elaborate writings might have a share in opening his eyes then now it seems he is got upon the stool of Repentance but he must give me leave to think that for all what that Paper offers of any convincing Argument to the contrary it would be well for him to Repent of this his Repentance for if it produce no better effect than such a malicious bundle of stuff as that one Sheet contains I cannot nor I believe many other sober People even of those who go not under the profession of a Quaker who may happen to wast time in perusing it look upon it to be the repentance never to be Repented of But whatever he the Accuser may formerly have been that doth not make the accused so too without more proof then he hath hitherto produced in his patched and peiced stretched or curtailed Quotations Neither I suppose do the Christian Quakers look upon him F. B. or G. K. either to be fit Persons to make their Confessors nor either D. S. or his friend G. W. proper advocates to plead their cause for them They all and every of them being no better then Renegadoes who joyn with our Adversaries in that both by sly Insinuations and openly Printed slanders as much as in them lyes they give away the cause and grant what the most malicious Antagonists could never yet prove which could they have done they would not have left so long undone But to proceed In page second amongst divers gross reflections and vile slanders with which his Pamphlet doth so abound that it would be endless to trace him through them all and as it were interwoven

Case For the Sentence explains it self and take him to mean thus viz. He G. F. tho' he give the Name Christ to something that is in him and spake through him yet it was no Creature nor of him G. F. but was the Seed which is Christ the same in both Male and Female 2 Cor. 13.15 compared with Gal. 3.16 and 28. He quotes p. 67. his Words are these Also by opposing another they do imply they are equal with God for they say to an Opponent Thou makest a great pudder that any should witness he is equal with God T. C. should have been so fair as to have adjoined to this Quotation the latter part of G. F's Answer but since he hath not I shall do it for him After G. F. hath recited a passage out of The Catechism of the Assembly of Divines so called viz. That the Holy Ghost and the Son is equal in Power and Glory with the Father he adds Yet if any one come to witness the Son revealed in him or come to witness the Holy Ghost in them as they that gave out the Scriptures or witness the Mind of Christ and witness that equal which the Father that equality which you speak of You Priests destroy that which you have put forth in the Nation and cry out Horrid Blasphemy Thus far G. F. and now much good may this Citation do T. C. and the pudder he has made about it too But he hath not done with this Point yet he says G. F. being charged to profess Equality with God he answers G. Fox 's words were spoken beyond and out of all Creatures p. 127. Here is mangling work with a witness he has cut off the Head and Tail of this Sentence and only left us the middle which as it lyes together is solid Sence for after G. F. had repeated the foregoing passage of the Assembly of Divines he in farther Vindication of himself from that foul Aspersion they had cast upon him adds Yet nevertheless George 's words was not spoken as ye preach them for his words were spoken beyond all Creatures and out of all Creatures and he did not say George Fox But of this enough and full enough to shew his corrupt Dealings in abusing a Man who is dead and so not able to answer for himself but Malice unbounded will take into the Graves of the Dead if possible to make the Objects of their hatred stink in the Nostrils of the Living but when all is done they for the most part make themselves stink alive when the Memory of good Men though they have been never so much scandalized is as the Odour of sweet Ointment and the good savour which the remembrance of their Virtues hath left upon the Spirits of those who survive Embalms their Names to Posterity So having I hope cleared this Point to the Impartial Rea er I shall next take a view of a Scoff he puts upon the Quakers for professing a being guided by an Infallible Spirit for which he quotes p. 105. which whole Paragraph hath relation to the Infallibility of the Spirit of God which saith G. F. is now possessed and witnessed amongst those called Quakers Now either the Spirit of God is a fallible Spirit which let him assert if he dare or 't is not communicated to Mankind contrary to 1 Cor. 12.7 and Joel 2.28 29. or 't is not necessary towards making a Man a Christian contrary to Rom. 8.9 or else T. C's Cavil is groundless And as to what he mentions concerning Peter and Simon Magus I wont undertake to resolve his Doubt but I question not at all Peter's knowing by the Revelation of the Infallible Spirit of God and by no outward Means that Ananias and Sapphira had Lied against the Holy Ghost in that Case Acts 5. and that was 1636. Years ago instead of his 36 and for all that it is not lost yet For I will undertake to prove if T. C. be so far degenerated from the very form of sound words as to deny it that the Infallible Spirit of Christ is now possessed and witnessed amongst all true Christians whatsoever For if they have it not the Apostle tells us they are none of Christ's and if not Christ's then no true Christians Moreover I Challenge T. C. to prove if he can that ever any real Quaker owned as such among the Quakers ascribed Infallibility to any Man or number of Men otherwise than as immediately influenced by the guidance of the Infallible Spirit of God for his Inferences without Proof will but shew his Envy and considering how much he hath manifested himself not only an Adversary but also an unfair Adversary will not satisfie reasonable Men. Now to prove him guilty of unfairness in this very particular I shall Transcribe his Quotation and then that Paragraph in the Book it self which compared together will sufficiently clear up the Matter T. C. p. 3 and 4. Also they say How can you but delude the People who are not Infallible p. 82. Hereby opposing others they imply not only the Spirit but themselves to be Infallible Now G. F's own words run thus And how can they but delude People that are not Infallible and are none of Christ's which have not the Spirit which is Infallible and are not Ministers of the Gospel which is the Power of God which is Infallible Pray what Credit is there to be given to this Man's Quotations or Assertions either Well I would advise him the next time he writes either to be Honester in his Quotations or else take that Course altogether which he hath in part already viz. neither Name Book nor Author In his fourth Page he quarrels with G. F. for calling Christ The Root of God and nothing will serve him but he must put it in Capital Letters with a This I think is Blasphemous at the end of it nay it sticks so in his Stomach that p. 5. he must have t'other fling at it and there he comes in with a Parenthesis and says But I think this their Doctrine is the Root of Blasphemous Rantism But why so angry I pray Is not Christ mentioned as a Root Rom. 11.18 And is not Christ God's 1 Cor. 3.23 Therefore where is the Blasphemy in saying Christ is the Root of God I think he may as well be called the Root as the Foundation of God see 1 Cor. 3.11 compared with 2 Tim. 2.19 since it refers to Men and not to God About the beginning of p. 5. he is guilty of a gross Perversion and it looks like a wilful one too for he hath omitted not only one whole Sentence but the word and at the beginning of the next which greatly alters the Sence besides his omitting what followed which is Explanatory of G. F's meaning the passage is so clear in it self and T. C's abuse so visible that I shall only rehearse it first as quoted by him and secondly as it stands in the Book it self and then leave it to the impartial

yet may serve to testifie the Value I have for and the Filial Respect I bear to the Memory of a worthily Esteemed deservedly Honoured and truly Honourable Father Who though by F. B. whom this Man vindicates in way of Contempt be termed a Devout Heathen was well known by those who knew the Truth in which he lived and in which he died and had any Acquaintance with him to be a sincere Christian and true Minister of the Gospel of Christ not of the Letter only but of the Spirit as was the Apostle Paul And his endeavour was to fix People on that Rock which would abide the Storm and preserve them from falling viz. That spiritual Rock which followed Israel which Rock was Christ But by reason of his vindicating the living and lively Faith of Christ spiritually revealed in the Heart without which the Literal Faith would be so far from saving them that it would but add to their Condemnation I say for this his Zealous Defence of the Gospel of Christ and exalting the Spirit above the Flesh though they could never prove him guilty of denying or slighting the outward Appearance of Christ in the Flesh he was not without a share of the Slanders and Calumnies of Adversaries of all sorts while living and though he hath now been dead several Years yet T. C. will not let him rest in his Grave but must rake in his Ashes for Dirt to fling at him And truly he is an Author who hath been much quoted by T. C. in most if not all the Pamphlets he hath published against that Church whereof my said Father was an Eminent Member Formerly his Perversions of his Writings tended to make him speak contrary when Dead to his Brethren with whom he was in true Unity while Living and then T. C. could quote him as Authentick and by him approved for sound Doctrine But since that would not effect his Design now his Writings must be Apocryphal and he a Publisher of false Doctrine to prove the Quakers guilty thereof too but how far he falls short in his Proofs I hope to evince by and by He hath had several touches at him in some of the foregoing Paragraphs of his Pamphlet but without naming either Book or Author but now in the close to pin the Basket he gives us three Letters of his Name viz. Is P. yet names no Book neither But I knowing that The Question to Professors c. hath been a Choak-pear to the meer Letter-mongers of our Times I imagined it might be out of that Book that he took his Quotations which he quarrels so with and upon perusing it found them there and therefore for the Honour I bear to the Memory of so near a Relation and so good a Man I shall endeavour to wipe off the Aspersion which T. C. casts upon him He says And it 's astonishing to behold how they contemn our Lord Jesus and Deifie him viz. G. F. thereby making way for themselves to be so many Christ's as appears by Is P's saying Doth not the name belong to every Member as well as to the Head Now if the whole Query from whence those words are taken do not tend to contemn our Lord Jesus Christ or for making way for themselves to be so many Christs then is T. C. a false Accuser and to prove him such I shall transcribe the Query Verbatim only with the Addition of those Scriptures at length in Parenthesis's which he quotes in proof of his Assertions and leave it to the unbyassed to judge whether it hath such a tendency or no Or whether it be not sound Apostolical Doctrine Part 2. p. 15. of Is P's Collection Qu. 24. Is not the Substance the Life the Anointing called Christ where-ever it be found Doth not the Name belong to the whole Body and every Member in the Body as well as to the Head Are they not all of one yea all one in the Anointing Was not this the great desire of his Heart to the Father that they all might be one even as the Father and Christ were one John 17.21 23. That they all may be one as thou Father art in me and I in thee that they also may be one in us I in thee and thou in me that they may be made perfect in one And so being one in the same Spirit one in the same Life one in the same Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature even Partakers of God's Holiness Heb. 12.10 For they verily chastened us after their own Pleasure but he for our Profit that we might be partakers of his Holiness Christ is not ashamed to call them Brethren Heb. 2.11 For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them Brethren nor is the Apostle ashamed to give them the Name Christ together with him 1 Cor. 12.12 For as the Body is one and hath many Members and all the Members of that one Body being many are one Body so also is Christ The Body is the same with the Head one and the same in Nature and doth not the Name belong to the Nature in the whole So that the Name is not given to the Vessel but to the Nature to the heavenly Treasure to that which the Lord from Heaven begets in his own Image and Likeness of his own Substance of his own Seed of his own Spirit and pure Life Thus far my Father Now I observe upon the whole That he doth not assert that every Member is a distinct Christ any more than every Member is a distinct Body thereby making way for themselves to be so many Christ's as T. C. falsly affirms But so far as every one is a Member of the Body whereof Christ is Head and of the Anointing from whence the Name Christ is derived so far have they a Title to the Name Christ or Anointed as being Christed or Anointed begotten by him the Incorruptible Seed sanctified through his Blood and thereby made Partakers of his Righteousness are become one with him his Brethren Children of the same Father Hei●s of the same Glory according to their Measures Neither doth this tend to the contemning of Christ for this Union doth not imply an equality though the Members are all anointed with the same Holy Oil as is Christ the Head yet he is anointed with the Oil of Gladness above his Fellows Heb. 1.9 The Scripture abounds in setting forth the Mystical Union between Christ and his Church as particularly Eph. 5. where the Apostle giving Directions how Husbands and Wives ought to demean themselves towards each other stirs them up to mutual Love by the Example of Christ's Love to his Church and comparing their near Alliance to each other by the Union of Christ with his Church he saith v. 30. We are Members of his Body of his Flesh and of his Bones