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
A64557	The Presbyterians unmask'd, or, Animadversions upon a nonconformist book, called The interest of England in the matter of religion	S. T. (Samuel Thomas), 1627-1693.	1676 (1676)	Wing T973; ESTC R2499	102,965	210

gratified by those Taxes which it ceased to be when Independents had the chief power of imposing them And yet we are told in the next lines that none more reverence their Liberties and value the native happiness of the Free-born Subjects of England than Presbyterians But what I pray Sir was in point of State-affairs the native happiness of English men that had so much happiness as to be born before Presbyterians began to domineer was it not that they were born subjects to a Soveraign to whom belonged the ordering of the Militia at all times a negative Voice in Parliament the Supreme power in Ecclesiasticals as well as Civils and members of that Nation where the only legal Form of Church-Government was by Archbishops Bishops Deans Archdeacons Chancellors Commissaries c. Where an excellent Liturgy was commanded to be used and no other Form of Divine Service permitted by Law Where the Ceremonies of the Surplice Cross in Baptism Kneeling at the Sacrament were for order and decencies-sake appointed by the Church-Governors and the use of them enjoyned by Law Is this the native happiness that Presbyterians valued Or does the man mean by native happiness their receiving the temper of their bodies from predominant choler phlegm or black melancholy and the complexion of their Souls from Heaven shall I say 't would puzzle S. Austin himself to determine I confess I am somewhat apt to believe that presbyterians Souls are rather ex traduce from the prolifical assimilating vertue of the Parents spirit which being immersed in Hyle and over-charged with ugly humors is so far from generating a Platonical Soul made up of Harmony that its off-spring does more resemble Galen's dull conceit of the essence of all Souls and is of so base an alloy that it little differs from a vicious malign temperament of body I confess I think none do more value this native happiness than these Free-born subjects of England but whether there are none that more reverence their Liberties let the world judge by their frequent meriting severe restraints for their seditious and schismatical breaches of the Laws of England by their paying arbitrary Taxes levied without consent of King Lords and Commons 't is an Argument good enough ad hominem by their swearing to submit their necks to the yoke of Scotch Discipline and Government not allowed of by any Law of this Realm was this to revere their Liberties or rather to prostitute them to the lusts of those men whose spirit breathed nothing more than contradiction both to mans Law and Christs Gospel to Civil constitutions and to the maxims of Christian Religion For whereas this Author p. 47. 57. talks of their true knowledge and sence of the nature of Christian Religion and that this makes a due civil Freedom exceeding precious to them 1. As I intimated before 't is not a due freedom from illegal Impositions that the Religion of these professing Christians makes so precious to them for to be inslaved to Presbyterian Impositions though illegal is very grateful to them but 't is a liberty from Episcopal Impositions and Royal Sanctions and such Taxations whether legal or illegal as are not designed for the advancement of their interest which they so highly value and therefore 't is manifest enough they plead for such a liberty as will enfeeble our English Monarchy 2. I much question whether their high valuation of freedom from illegal Taxes and their unwillingness to pay them can in reason proceed from any true knowledge and sence of the nature of Christian Religion For I desire to know of them whether at least in case our Laws do not expresly sorbid our payment of Taxes imposed by the King out of Parliament our Saviours precept Matth. 5. 42. Give to him that asketh and from him that would borrow of thee turn not away and his own practice Matth. 17. 27. paying tribute for himself and S. Peter merely lest he should offend the exactors who ought not to have demanded it of the children v. 26. that were all free but only of strangers I desire I say to know of them whether that precept and this practice do not oblige all English men that profess Christianity to pay Taxes quietly and patiently though levied by the King alone without Law 3. On this occasion I shall take leave to question whether these Free-born subjects had indeed a true knowledge and sense of the Nature of Christian Religion in other particulars as well as this for if they had would not their practice have been more conformable to it if at least that Axiom be true Voluntas necessario sequitur dictamen Intellectus practicum which those among them that do not Arminianize hold for a truth But whether their practises have been conform to the dictates of that Religion let any one who knows those dictates consider and judge impartially They speak such language as this Blessed are the meek Matth. 5. 5. who rather would suffer all injuries than revenge themselves Blessed are the peace-makers v. 9. Resist not evil Whosoever shall smite thee on the right cheek turn to him the other also v. 39. rather receive double wrong than revenge thine own griefs Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you v. 44. Judge not that you be not judged Chap. 7. 1. be not curious or malicious to try out and condemn your neighbours faults for Hypocrites hide their own faults and seek not to amend them but are curious to reprove other mens Whatsoever you would that men should do unto you do you also unto them v. 12. Beware of false Prophets which come to you in sheeps clothing but inwardly they are ravening Wolves v. 15. Be you wise as Serpents and innocent as Doves Chap. 10. 16. not revenging much less doing wrong Render unto Caesar the things that are Caesars and unto God the things that are Gods Chap. 22. 21. The Scribes and Pharisees sit in Moses's seat All therefore whatsoever they bid you observe that observe and do Chap. 23. 2 3. Put up thy sword into his place the exercise of the sword is forbid to private persons for all that take the sword shall perish by the sword Chap. 26. 52. When you stand and pray forgive if you have any thing against any man that your Father also which is in Heaven may forgive your trespasses Mark 11. 25. Condemn not and you shall not be condemned Forgive and you shall be forgiven Luke 6. 37 c. If Presbyterian actions had been conformable to these and other Christian principles their Pamphlets would have been freer from railing and reviling their Sermons from inflaming mens spirits and kindling in them the fires of disloyal Jealousie their discourse from censorious judging and condemning their brethren and their understandings freer from pernicious errors than for ought appears by their pernicious actions they were They had neither run themselves into

dedit ea quae commoda ipsi visa erant instituendi praescribendi Ex hoc genere regimen Ecclesiasticum Ceremonias dicimus quia non simpliciter in Fundamento aut Verbo Dei ut perpetuò observanda traduntur sed arbitrio Ecclesiae Magistratuum relinquuntur Sic nos de his docemus tenemus persuasi sumus nihil usquam in sacris literis repugnans sed potius his consona reperiri Quòd si objicias multos inter nos socus sentire respondeo Generale hoc esse Ministrorum Ecclesiarum Anglicanarum de his Judicium etiamsi unus fortè aut duo ex centenis aut millenis secus opinentur These things viz. the Hierarchical Government and Discipline are truly said to be of Christ though they are not commanded and prescribed by Christ but the Church forasmuch as Christ hath given the Church Authority to institute and prescribe those things which to her seem expedient of this kind we affirm Ecclesiastical Government and Ceremonies to be because they are not simply and immediately founded on the Word of God or delivered there as immutable Constitutions but are left to the pleasure of the Church and Magistrates This is our Doctrine and opinion touching these things and we are perswaded that nothing can be found in sacred Writ repugnant but several passages agreeable to these sentiments And if it be objected that many among us are of another mind I answer That this is the Judgment of the generality both of the Ministers and Churches in England though perhaps one or two among a hundred or a thousand opine otherwise But now it seems the Presbyterian party is so variable and alterable from these its quondamopinions and principles as to imagine those Rites and Forms which the Church hath prescribed unlawful and that the Hierarchical Form of Church-Government ought to be extirpated And if they are now changed in their science and practice though to the worse from what they were heretofore why may we not hope that if not meerly length of time yet some afflicting contingencies may make them change hereafter for the better from what they are now I doubt I should rather enquire whether there be any thing besides this Authors bare word to secure us that they will not still grow worse and worse deceiving and being deceived Certain I am the more unalterable they are in these their Fancies the more mischief they are like to do in that State that encourages them But what kind of Argument is this The Presbyterians will not vary from themselves therefore they ought in justice and reason of State to be protected and encouraged by his Majesty Is not this as good The Jesuits will not vary from themselves those Principles of Science and practice which they own and are actuated by are of that firm and fixt nature that new contingencies will not alter them nor length of time wear them out Ergo Jesuits ought not in justice or reason of State to be rejected and depressed but protected and encouraged by our King and Kingdome One may suspect by this manner of arguing in the behalf of the Presbyterian party that the Author of it was either a Jesuit since his reasoning is so favourable to that society or an half-witted Presbyterian so dull as not to discern that several of his arguments conclude as forcibly for the encouragement of Jesuits among us as Presbyterians But in this P. 29. 39. 't is suggested that the Presbyterians are a numerous Party and that the imposing of such matters of Controversie as by so many are held unlawful cannot procure the peace of the Kingdom I might here ask whether the Anabaptists or Quakers are not altogether as numerous as that Presbyterian party which holds our Church-Ceremonies unlawful Nay are not the Independents themselves as numerous for I confess I am in good hopes that there are comparatively but very few Presbyterians given up to such blindness of mind such strong delusions as to believe our Ceremonies unlawful But my answer is this If that Party be indeed so numerous that the endeavouring to reject and depress them will probably prove pernicious to the King and Kingdom perhaps State-policy will dictate that it should not be endeavoured But I affirm withal that though they were twice as numerous yet unless their Practice contradict their Doctrine there is no such danger will accrue to the King or Kingdom by their rejection For if this Author does not grosly abuse and impose upon his Readers p. 54 55. The Presbyterians are such learned knowing creatures as to teach faith and holiness as also obedience active in all lawful things and passive in things unlawful injoyn'd by the higher power Now they that are resolv'd to be passively obedient will not be instruments of mischief in a Kingdome though they are never so numerous they will live peaceably neither railing with the Tongue nor smiting with the First of wickedness and therefore if the Presbyterians are indeed such good men and such good Christians in this particular they may notwithstanding their number be rejected and depressed in State-Policy because of their other perswasions repugnant to the publick profession of the Nation since their suppression will not prejudice the peace of the Church or Kingdome In p. 30. 40. after some non sensicalcontradictious canting in praise of Presbyterians for how can the inward spirit of Presbytery be said to actuate their whole body to knit them each to other and to remain in full strength and vigour if some principal members of that body fall off and turn praevaricators Our Author enquires what those great things are for which this sort of men contend Surely says he p. 31. 41. they are no other than the lively opening of the pure Doctrine of the Gospel the upholding of all Divine Institutions particularly the strict observation of the Lord's day a laborious and efficacious ministry taking hold of the conscience and reaching to the heart a Godly Discipline correcting true and real Scandals and disobedience in a word all the necessary and effectual means of unfeigned Faith and holy life that the Kingdome of God may come in power And for these things sake they are alienated from the height of Prelacy and the Pomp of Ceremonious worship Say you so It seems these godly Disciplinarians do not look upon disobedience to the Laws establishing Prelacy and Ceremonious worship as true and real disobedience nor the scandal arising from that disobedience as true and real Scandal or else they implicitely confess that the Presbyterians thus scandalously disobedient were not chastis'd by the Bishops so severely as they deserv'd It seems they fancy that Prelatists are enemies to the lively opening of the pure Doctrine of the Gospel to some divine Institutions to a laborious and efficacious ministery to Scripture-Discipline to some necessary and effectual means of unfeigned Faith and holy life whereas the only proof he offers of this Prelatical guilt is