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	work_n	6,979	5	5.5332	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34675	A defence of Mr. John Cotton from the imputation of selfe contradiction, charged on him by Mr. Dan. Cavvdrey written by himselfe not long before his death ; whereunto is prefixed, an answer to a late treatise of the said Mr. Cavvdrey about the nature of schisme, by John Owen ...	Cotton, John, 1584-1652.; Owen, John, 1616-1683. Of schisme.	1658 (1658)	Wing C6427; ESTC R2830	62,631	184

God be called out unto And therefore being prepared in some measure to go through good report and bad report I shall give him assurance that I am very litle concerned in such attempts from what ever intention they do proceed Only I must needs tell him that he consulted not his owne reputation with peaceable godly men what ever else he omitted in the ensuing Comparing of me to the seducers in Jude called wandring Planets for their inconstancy and inconsistency with themselves according to the exposition that was needfull for the present turne But seeing the Scheme at the close must beare the weight of this charge let us briefly see what it amounts unto and whether it be a sufficient basis of the sustruction that is raised upon it Hence it is that my inconsistency with my selfe must be remarked in the title page of his first Treatise from hence must my Authority which what it is I know not be impaired and my selfe be Compared to cursed Apostates and Seducers and great triumph be made and upon my selfe inconsistency The Contradictions pretended are taken out of two bookes the one written in the yeare 1643. The other in 1656. and are as followes He spake of Rome as a Collapsed Corrupted Church-State p. 40. He saies Rome we account no Church at all pag. 156. Crimen in auditum C. Caesar is it meet that any one should be tolerated that is thus wofully inconsistent with himselfe what speak of Rome as a Collapsed Church in Italy and within thirteene or fourteene yeares after to say it is no Church at all well though I may say there is indeed no Contradiction between these Assertions seeing in the latter place I speak of Rome as that Church is stated by themselves when yet I acknowledge there may be corrupted Churches both in Rome and Italy in the same Treatise Yea I do not find that in the place directed unto I have in termes or in just consequence at all granted the Church of Rome to be a Collapsed Church nay the Church of Rome is not once mentioned in the whole page nor as such is spoken of and what shall we think of this proceeding But yet I will not so farre offend against my sense of my owne weaknes ignorance and frailty as to use any defensative against this Charge let it passe at any rate that any sober man freed from pride passion selfefulnesse and prejudice shall be pleased to put upon it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} But the second instance will make amends and take more of the weight of this Charge upon its shoulders Take it then as it lies in its triple Columne Guifts in the Person and consent of people is warrant enough to make a man a preacher in an extraordinary Case only pag. 15. and pag. 40. Denying our ordination to be sufficient he sayes he may have that which indeed Constitutes him a minister viz Guifts and submission by the People p. 198. I am punctually of the same mind still p. 40. Yet had said in his first book p. 46. as to formall teaching is required 1 Guifts 2 Authority from the Church if he do not equivocate I must Confesse I am here at a stand to find out the pretended Contradiction especially laying aside the word only in the first Columne which is his and not mine By a Preacher in the first Place I intend a minister Guifts and Consent or submission of the People I affirme in both places to be sufficient to constitute a man a minister in extraordinary Cases That is when imposition of hands by a Presbytery may not be obtained in due order according to the appointment of Jesus Christ That the Consent and submission of the people which include Election have nothing of Authority in them I never said the superadded Act of the imposition of hands by a Presbytery when it may be regularly obtained is also necessary But that there is any Contradiction in my words although in truth they are not my words but an undue collection from them or in this Authors inference from them or any colour of Equivocation I professe I cannot discerne in this place Mr Cawdrey {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Passe we to the third He made the Union of Christ and believers to be mysticall pag. 21. He makes the Union to be Personall pag. 94. 95. I wish our Reverend Author for his owne sake had omitted this Instance because I am enforced in mine owne necessary defence to let him know that what he assignes to me in his second Columne is notoriously false denied and disproved by me in the very place and Treatise wherein I have handled the Doctrine of the Indwelling of the Spirit and whether he will heare or forbeare I cannot but tell him that this kind of dealing is unworthy his calling and profession His following Deductions and Inferences whereby he endeavours to give countenance to this false and calumnious charge arise from ignorance of the Doctrine that he seeks to blemish and oppose Though the same spirit dwell in Christ and us yet He may have him in fullnesse we in measure Fulnesse and measure relating to his Communication of Graces and Gifts which are arbitrary to him indwelling to his person that the Spirit animates the Catholick Church and is the Author of its spirituall life by a voluntary act of his power as the soule gives life to the body by a necessary act by virtue of its union for life is actus vivificant is in vivificatum per unionem utriusque is the Common Doctrine of Divines But yet the soule being united to the body as pars Essentialis suppositi and the spirit dwelling in the Person as a free inhabitant The union between Christ and the Person is not of the same kind with the union of soule and Body let our Author Consult Zanchy on the second of the Ephesians and it will not repent him of his labour or if he please an Author whom I find him often citing namely Bishop Hall about union with Christ And for my Concernment in this charge I shall subjoyne the words from whence it must be taken Pag. 133. of my book of Perseverance 1. The first signall Issue and effect which is ascribed to this Indwelling of the Spirit is Union not a Personall Union with himselfe which is impossible He doth not assume our natures and so prevent our Personality which would make us one person with him but dwells in our persons keeping his owne and leaving us our Personality infinitely distinct But it is a spirituall Union the great union mentioned so often in the Gospell that is the sole Fountaine of our Blessednesse our Union with the Lord Christ which we have thereby Many thoughts of heart there have been about this Union what it is wherein it doth consist the causes manner and Effects of it The Scripture expresses it to be very Eminent necre durable

young men came to advise about their ordination he diswaded them from it 4. He saith he would maintaine against all the Ministers of England there was in Scripture no such thing as Ordination 5. That when he was chosen a Parliament man he would not answer whether he was a Minister or not all which are notoriously untrue and some of them namely the two last so remote from any thing to give a pretence or colour unto them that I question whether Satan have impudence enough to owne himselfe their Author and yet from hearesayes reports rumours from table talk Vox populi and such other grounds of Reasoning this Reverend Author hath made them his owne and by such a charge hath I presume in the judgment of all unprejudiced men discharged me from further attending to what he shall be prompted from the like principles to divulge for the same end and purposes which hitherto he hath managed for the future For my judgment about their ministry and Ordination about the nature and efficacy of Ordination the state and power of particular Churches my owne station in the ministry which I shall at all times through the grace and assistance of our Lord Jesus Christ freely justify against men and devills it is so well knowne that I shall not need here further to declare it for the true nature and notion of Schisme alone by me enquired after in this chapter as I said I find nothing offerd thereunto only whereas I restrained the Ecclesiasticall use of the word Schisme to the sense wherein it is used in the places of Scripture that mention it with relation to Church affaires which that it ought not to be so nothing but asseverations to the contrary are produced to evince this is interpreted to extend to all that I would allow as to the nature of Schisme it selfe which is most false though I said if I would proceed no farther I might not be compelled so to do seeing in things of this nature we may crave allowance to think and speak with the Holy Ghost However I expressely comprised in my proposition all the places wherein the nature of Schisme is delivered under what termes or words soever When then I shall be convinced that such discourses as those of this Treatise made up of diversions into things wholy forraigne to the inquiry by me insisted on in the investigation of the true notion and nature of Schisme with long talkes about Anabaptists Brownists Sectaries Independents Presbyterians Ordination with charges and reflections grounded on this presumption that this Author and his party for we will no more contend about that expression are in solidum possessed of all true and orderly Church state in England so that whosoever are not of them are Schismaticks and I know not what besides he being Gallinae filius albae nos viles pulli nati infelicibus ovis I shall farther attend unto them I must farther adde that I was not so happy as to foresee that because I granted the Roman Party before the Reformation to have made outwardly a profession of the Religion of Christ although I expressed them to be really a party combined together for all ends of wickednesse and in particular for the extirpation of the true Church of Christ in the world having no state of union but what the Holy Ghost calls Babilon in opposition to Syon our Reverend Author would conclude as he doth pag. 34. that I allowed them to be a true Church of Christ but it is impossible for wiser men then I to see farre into the issue of such discourses and therefore we must take in good part what doth fall out and if the Reverend Author insteed of having his zeale warmed against me would a little bestirre his abilities to make out to the understandings and consciences of uninterested men that All ecclesiasticall power being vested in the Pope and Councills by the consent of that whole combination of men called the Church of Rome and flowing from the Pope in its execution to all others who in the derivation of it from him owned him as the immediate fountaine of it which they sware to maintaine in him and this in opposition to all Church power in any other persons whatsoever it was possible that any power should be derived from that combination but what came expressely from the fountaine mentioned I desire our Author would consider the frame of spirit that was in this matter in them who first laboured in the worke of Reformation and to that end peruse the stories of Lasitius and Regenuolscius about the Churches of Bohemia Poland and those parts of the world especially the latter from pag. 29. 30. and forward And as to the distinction used by some between the Papacy and the Church of Rome which our Author makes use of to another purpose then those did who first invented it extending it only to the consideration of the possibility of salvation for individuall persons living in that communion before the Reformation I hope he will not be angry if I professe my disability to understand it All men cannot be wise alike if the Papacy comprise the Pope and all Papall Jurisdiction and power with the subjection of men thereunto if it denote all the Idolatries false worship and heresies of that society of men I do know that all those are confirmed by Church Acts of that Church and that in the Church Publick sense of that Church no man was a member of it but by virtue of the union that consisted in that Papacy it being placed alwaies by them in all their definitions of their Church as also hat there was neither Church Order nor Church Power nor Church Act nor Church confession nor Church Worship amongst them but what consisted in that Papacy Now because nothing doth more frequently occurre then the objection of the difficulty in placing the dispensation of baptisme on a sure foot account in case of the rejection of all authoritative influence from Rome into the ministry of the Reformed Churches with the insinuation of a supposition of the nonbaptization of all sutch as derive not a title unto it by that meanes they who do so being supposed to stand upon an unquestionable foundation I shall a little examine the grounds of their security and then compare them with what they have to plead who refuse to acknowledg the deriving any sap or noushriment from that rotten corrupt stock It is I suppose taken for granted that an unbaptized person can never effectually baptize let him receive what other qualifications soever that are to be superadded or necessary thereunto If this be not supposed the whole weight of the objection improved by the worst supposition that can be made falls to the ground I shall also desire in the next place that as we cannot make the Popish baptisme better then it is so that we would not plead it to be better or any other then they professe it to be nor pretend that though

condemned them unto Death unlesse they became blasphemers or Idolators or Seducers to Idolatry What Christ and Moses doe both of them Tolerate the Servants of Christ need not to be ashamed of such Toleration Ans. 2. This Contradiction for ought I can Discerne laboureth also Crimine falsi For it seemeth a manifest untruth what he speaketh in Columne 2. That the Brethren call for or Tolerate Toleration of all opinions and Deny the magistrate Power to punish any Pretending conscience Mr Bartlet Alledged for the proofe hereof p. 128. saith no such thing And the contrary he proveth from the expresse Testimony of Mr Burroughs Mr Thomas Goodwin others of that way The 8th Chapt. Touching the 17th Contradiction with 18. 19. The 17th Contradiction is thus set forth 17. Visible Saints though they be Hypocrites inwardly are the matter of a visible church Mr. Hook part 1. p. 14. 15. 17. You say Saints in outward Profession are the matter of a Congregationall Church we judge that reall Saints uttering in Discourse the Breathings of the Holy Spirit and experiences of conversion interested in a stricter conversation to be the matter Dr. Holmes Epistle to Way cleared pag. 4. Mr. Bartlet speaketh something this language Can there be Ability for spirituall holy services where the spirit is not yet given Can there be communion between light and Darknesse Can they edify one another in the Faith that have not the work of Faith wrought in them Modell p. 57. See more pag. 103. Ans. What Mr Hooker's Judgment was is expressed in that first Columne what mine own is declared and I hope cleared in the Holynesse of Church-members What Dr Holmes and Mr Bartlet doe further require in it they Declare what Church-members ought to be de jure especially in their first constitution rather then what they are or are wont to be de facto especially in their Declension Againe I see Mr Bartlet speaketh in opposition to the members of the Parish Churches who are in many places Ignorant loose profane and scandalous livers who are not indeed visible Saints pag. 56. It is true there is some work of the Spirit where ever there is a visible Saint But the Spirit giveth many Gifts to the edification of others as to Judas and Demas which often doe not reach to the Regeneration of him that Receiveth them The 18th Contradiction is thus stated 18. The forme of the visible Church is the Covenant either explicite or implicite and the latter is sometimes fully sufficient Mr. H. Surv. part 1. pag. 47. 48 and others 18. You say an implicit uniting viz. A walking and communicating with you is a sufficient evidencing of the Forme we say Their folemne confession of their faith expresse open covenanting with the Lord to wake with such a body of Saints in all the wayes of Christ to be the manifest Forme D. Holmes ibid. 18. It is not generall Profession will serve the turne but there must be a peculiar engagement and appropriation to this or that particular body Mr. H. Surv. pag 63. Yet he said An Implicite Covenant was sufficient Ans. The expressions of Mr H. quoted in Columne 1 and Columne 3 will not amount to an opposition of himselfe much lesse to a Contradiction For though he make an Implicite Covenant sufficient yet a generall Profession will not serve the turne to make an Implicite Covenant For an Implicite Covenant must be with Reference to this or that particular Body or else it is neither Covenant at all nor Implicite A Generall Profession entreth not any man into any Relation with any Church unlesse he offer himselfe to Joyne with them as Mr Hooker in that Place more largely truly openeth himselfe Neither doth Dr Holms his expression contradict him For he that maketh the explicite Covenant the manifest forme of the Church He doth not gainesay the implicite covenant to be a real Forme of the Church though not so manifest but more obscure The 19th Contradiction is thus delineated 19. We crave leave of the Authour of the keyes To Declare that we Assent not to all expressions or all and every Assertion in it As in these Particulars About the Prothesying of Private Brethren 2. That the Assembly Act. 15. was a Formall Syned 3. That the Apostles Acted in it as Ordinary Elders Preface to Keyes pag. 6. 19. We doe in this Epistle certifie our Assent to the way of the Churches of New England saving that we doe not fully close with some expressions passim in the Bock before some of which 10 at least belike there are more we minded to Note a star in the Margin This we could not but say and doe pace Authoris or we could not Assent Epistle to the Way pag. 2. 19. Yet they are angry that we call for a fuller Declaration of themselves Epistle to the Way p. 1. and Epistle to the Way cleared pag. 2. Answer 1. Though my reverend Brethren crave leave to dissent from me in some expressions which they may safely and freely do without my leave for I professe my spirit subject to the Prophets yet about the Prophecying of private Brethren I must againe Professe as I did before That I do not know wherein I Dissent from them unlesse it be that I Allow somewhat more liberty to the Prophecying of private Brethren then they do The Allowance which they give is with foure limitations 1. That is be done occasionally and not in ordinary course 2. By men of such Abilities as are fit for office 3. Not assuming this to themselves but as they are allowed and designed to it by such as have Power 4. That their Doctrine be subjected to the Teaching Elders of the Church Graunt these limitations and I never scrupled to my remembrance the liberty of Prophecying by private Brethren yea this liberty I should further graunt that though the private Brethren be not furnished with abilities fit for publick office yet there may be occasion to call them forth to exercise their gifts as in the suddaine sicknesse or absence of the Minister and other officers why may not a private brother be called forth by the Church or stirred up by the Spirit of God in himselfe to stand up and with leave instruct and exhort the Church to make a Sanctifyed use of such a suddaine stroke of Providence Or what if a private Brother of good credit in the church shall observe the Doctrine of the Ministers not so much válued as were meet why may he not take occasion to speak some words of encouragement and confirmation both to the Minister and to the Congregation Jehosaphat's Nobles though Princes yet were but as Private Brethren in the Church as bearing no Publick Church-office yet they taught in the Cities of Juda what Respect was due to the Ministery of the Levites whom they brought with them when my beloved Brethren do not acknowledge the Assembly of Apostles Elders and Brethren Acts 15. To have been a formall Synod of