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
A91916	Divisions cut in pieces by the svvord of the Lord: or, A discourse on a text of Scripture, of the unlawfulness of divisions in the Church of God, upon the highest pretences whatsoever. By John Rocket, minister of the Word at Hickling in Nottingham-shire.	Rocket, John.	1650 (1650)	Wing R1764; Thomason E593_18; ESTC R206903	50,803	87

〈◊〉 〈◊〉 〈◊〉 which is a taking unto our selves a Point differing from the Truth and Church of God in a Fundamental and so a man walking this way may be an Heretique whether he divide from a Church or no only he will divide because a true Church cannot suffer him to continue with them and others will go further I will not determine whether with more Judgement or lesse Charity adjudging them to be Heretiques who will obstinately and perversly against all means conscionably and holily used by the Church to reclaime them continue in an Errour to the disturbance and vexation of the Church See the pious Exhortation of the London Divines at their late general Assembly p. 131. 132 though not in Fundamentals The reason is Because Pertinancy Obstinacy and Impudence is of the formality of Heresie And as for Schisme being no Latin word it comes not a scindendo though of some affinity as in the former but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies To rent or divide and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in a proper sense called A rent Matth. 9.16 And this hath reference to the Government of a Church yet not to extend to the Excommunicate person who is a Schismatique but it s passively and he is deservedly made so being cut off from Church Communion and not of another but of no Church but this hath respect to such as are Schismatiques actively cutting themselves off from a Church and setting up another Church-way in Government according to their own private judgement or their groundlesse spiritual fancies leaving their former Assemblies and in contempt despite and opposition to them sets up others Such an one is a most compleat and absolute Schismatique who out of a singular conceit and end of their own leaves the general way of the Church and walks in one of their own The English of such a man is a Sectary which comes a Secundo who divides himself from a Church sound in the Fundamentals of Religion and endeavouring in Goverment to come to the most plain and exact Scriptural rules These are your Dichotomists that divide and sub-divide themselves so long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dupliciter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditio statio hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem significant that you shall find no Church I am sure no universal Church and their particular Churches will be as many as there be persons almost in time And hence come your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisions which are either from persons once of one mind and resolution but now parting themselves plot and contrive for and walk in several wayes Or else it s a spiritual mutinying and sedition in the Church of God where one Party cryes up this another that and at last unsatisfied go their several way like Israel under Rehoboam 2 Chron. 10.16 Every man to your Tents O Israel and every man to the way that appears best unto him like an Army either routed thorow the strength of an Enemy or mouldring away for want of good Government and exercise The sense is this O ye Corinthians among you are envying strifes and divisions of these natures and degrees some of you setting up a Church in the name of Paul another Party another Church in the name of Apollos a third in the name of Cephas and these you do in opposition one to another violently maintaining one to be better and more excellent then another and yet for all this you will be the spiritual ones What Are these the fruits of the Spirit and a sanctified heare Does it bring forth such Bryers and Thornes Does it work no better a change on the vile natures of man but that still you should have the spirit and discover the cruelty of a Wolf the greedinesse of Doggs the deadly poyson of Serpents and the cruelty of all Beasts What is' t a spirit of Division Strife and Envyings No such comes not from the Spirit but quenches and ejects it such shews not the heart of a spiritual man a Dove a Sheep but the contrary And an happy and acceptable thing it is for that Church Haec est in Ecclesia noscenda simplicitas haec charitas obtinenda ut columbas dilectio fraternitatis imitetur ut mansuetudo et lenitas agnis et ovibus coaequetur Quid facit in pectore Christiano luporum feritas Et canum rabies et venenum letale serpentum Et cruenta saevitia bestiarum gratulandum est cum tales de Ecclesia separantur ne columbas ne oves saevâ suâ venenatâ contagione praelentur Cypr. de Unit. Eccles p. 233. where such are divided from them that the harmelesse Dove and quiet Sheep be not spoiled and poysoned with the violence or subtilty of their divisions And doth not the spirit rather take down the swellings of the Proud meeken the spirits of the stout-hearted unite the hearts of enemies insinuate its oyls of humility and self-denial into the justified and brings all hearts of what nation or condition soever if a Barbarian Scythian Armenian c. into one agreement Sure it is then that you deceive and mistake your selves in these respects you discover but a carnal unsanctified unregenerated and unchanged heart from your first condition And this brings on the last Quere How by good demonstration may this be made good that envyings c. are the proper fruits of the Flesh and not the Spirit 4 To make this good by cleer demonstrations That Envyings Strifes and Divisions notwithstanding their highest pretences for Paul or Apollos or Christ himself proceed from the flesh and in that respect discover a meer carnal and not a spiritual mind 1 The First is drawn from the first breakin gs out of corrupt nature from man after his fall wherein it will appear That our dividing from God in our affections is the cause of our divisions one from another 1 Consider this Division as a divine revenge on backsliding man and you shall see it a meer fruit of sin 1 There is a division in the nature of man When God made man he so equally tempered the quarrelsome elements in mans body that they who of themselves would destroy one another and thereby the whole frame serve one another willingly to the preservation of man but in the day that thou eatest the forbidden fruit thou shalt die that is become mortal Soul and Body that made up one before and was to remain one must now be divided and therefore there must be oppositions amongst the contentious humours of the Body this or that striving for predominanty And being distempered and diseased becomes unfit for the Soul destroyes the Spirit and banisheth the Soul to him that first joyned them to the Body 2 A Division with the creatures They were all made to serve man and man could not in his innocency more freely and cheerfully have served his maker then being innocent they should have

root-corruption called otherwise concupiscence this abides in the righteous after as before conversion but not in that freedome strength and power there being wrought in the soul a gracious frame of Spirit and general inclination to God out of which flowes the particular acts of obedience which are called distinctly such and such graces such and such duties and this is to be taken out of the old stock of Adam of the flesh and naturall condition and to be ingraffed into the new Christ Jesus by whose vertue there runneth new sap through the whole man 2. There is Caro secunda or ex prima orta which is that manifest working of a man according to that generall leaven of sournesse Non tamen in quibus nulla esset Spiritus Dei scintilla sed qui sensu carnis plus nimio adhuc abundarent ut pravaleret caro spiritui lumen cjus quasi opprimeret Marl. in loc and root of bitternesse in the soul and this acteth as far as that spreadeth in their severall seasons viz. over the whole man These are the streams that boil up in the unregenerate and bubble out of the regenerate though penitent beleeving mortifying c. and oft-times break out in a child of God by reason of a spirituall Antiperistasis more strongly and violently then in a wicked man and some particular sinful actions in themselves and circumstances may truly appear more grievous then in others so that these are carnall as the Corinthians here in this respect and that for these reasons 1. Because of that ignorance which is in them Carnales dicumtur 1. Ob co rum ignorantiam whereby in part they discern spiritual things and so in part are carnall and therefore the Apostle joyneth these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Because of that inward opposition and striving in him betwixt the Spirit and the flesh 2. Ob internam reluctantiam that though the whole man voice it not for sin yet neither is he without his sidings and votings with sin 3. Ob externam praevaricattonem 3. Because of some deeds of the flesh of which they have and do afterwards repent which sometimes proceed from them Ob peccandi possibilitatem 4. Because of the common condition of all living in the flesh being obnoxious and lyable to the infirmities of the flesh Ob peccatorum imitationem carnis in eis quanda●●i● ill a●lonem 5. Because of those secret movings of the heart to all sin in particular in some lesser degrees though he abhorreth and proceedeth not to murther revenge c. yet there are some daily passions c. though he proceed not to Fornication Adultery c. yet there may be a wanton eye a vain word a loose thought c. though even for these and lesse if lesse may be he is offended with himself and mourns before God yet in a degree here are the actings of the flesh in a child of God and so they are trully carnall and accordingly are more or lesse carnall 2. Concerning the other Phrase to walk as men The word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first verse and the difference is much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth only a kinde of similitude but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kinde of conformity and yet it is one thing to walke according to the flesh and another to walk according to man For the first of these as before you had it by way of excellency doth set forth to us a man in his unregenerate condition following meerly the dictates of corrupt reason and all his actions tending to himself But secundum hominem ambulare is 1 Secundum praecepta hominum when though we walk the right way yet being led by the commands and examples of men it s but a carnal acting in a spiritual way and hence is that exprobration Isa 29.13 wherein he reproves not the matter of the fear the worship service c. but the ground and cause of it being humane taught of man notwithstanding the Lord had several wayes instructed them by his Prophets and his Judgements yet by these they would not learn as from the Lord but only by the civil Sanctions of men and so here in my Text it hath relation even thus you walk as men or according to men Secundù hominem ambulare i. e. humanis duci affectibus Musc Ambulare secundùm hominem est non tantum hominus carnalis opera facere aut tantum vivere secundùm carnem sed etiam sequica quibus homo carnalis nititur quales sunt res humana sapientia ratio natura c. hinc patet c. de totā hominis naturā praedicari Marlor in loc to Paul Apollos what these men say but not as they Preach the Word of the living God and Gospel of Christ Jesus 2 Secundum that is juxta or instar You walk even in this respect as other men that beleive not that professe not the Gospel but are but meer men Hence is that prohibition of the Apostle Rom. 12.2 Herein there is in these Christians a great conformity to the rest of wicked men in the World Therefore as in the first verse he doth not call them absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as in the foregoing Chapter tasted nothing of the things of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that much rellished the things of nature for they were sanctified and regenerated in part but had yet the straines of the old man and did in many things even in these much resemble him For in these their present actions they were more like what they were before they believed and what their natural Country-men Idolaters are then Converts and Spiritual For if you professing to be spiritual do but compare your selves with spiritual men or the spiritual letter you much fall short but if with carnal men behold Manifesta sunt opera carnis you shall find your deeds to be even as theirs and your walkings to be according to such men and therefore you are but carnal but men And this brings me to the proof of this so said how and in what particular actions he proves them such Whereas ye are c. 3 The proof of the Apostles Charge in particulars which is from their actions the sad effects of a carnal minde Thus They that performe the works of the flesh are fleshly but ye Corinthians performe the works of the flesh Ergo. The Major is cleer mans judgement can reach no farther then the appearance nay it s not only the judgement of right reason but of the Spirit it self that sentences a man according to his outward and common actions Jam. 3.11 12. The Minor is cleer that they do act the works of the flesh for do they not know the deeds of the Flesh and the fruits of the Spirit The Apostle first sets down carnal deeds Gal.