Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	dead_a	life_n	quicken_v	5,491	5	10.4511	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85462	Simplicities defence against seven-headed policy. Or, innocency vindicated, being unjustly accused, and sorely censured by that seven-headed church-government united in New-England: or, that servant so imperious in his masters absence revived, and now thus re-acting in Nevv-England. Or, the combate of the united colonies, not onely against some of the natives and subjects but against the authority also of the kingdom of England, ... Wherein is declared an act of a great people and country of the Indians in those parts, ... in their voluntary submission and subjection unto the protection and government of Old England ... Imprimatur, Aug. 3d. 1646. Diligently perused, approved, and licensed to the presse, according to order by publike authority.	Gorton, Samuel, 1592 or 3-1677.	1646 (1646)	Wing G1308; Thomason E360_16; ESTC R18590	106,374	127

to doe And also how our nature is thereby made strong and mighty througth that strength of the Sonne of God in whom we find no infirmity but are furnished with his power everlastingly so that death which is naturally in us as we are the sonnes of men is swallowed up of that victory and life which is in him as he is that victorious and eternall Sonne of God and without a sutable correspondent and hermonious feeding of these two as in one individuall subsistance we cannot have life in us no more then our bodies can be sustained by meat without drinke or by drinke only without meat and that is the fourth particular else we cannot have life in us that is we can have no life spirit or breathings of the Sonne of that living God in us For as the body without the soule is dead so also the soule without the life and spirit of the Lord Iesus is dead and as the body lives not without meat and drink heate and moysture so the soule lives not without communicating alike in this strength and weaknesse or in this life and death which is in the Sonne of God who dies concerning the flesh but is quickned in the spirit and the spirit of God proceeds ever from these two when ever it uttereth it selfe in that lively Oracle or speech from off the covering Mercy-seat it is ever from between these two Cherubims and never speaks evidently what perillous times are in the last dayes but only as it proceeds from these twain that is from a dying unto the flesh and a being quickned in and living unto the spirit by which life spirit or breath it ever preacheth from the dayes of Noah even untill now both in our selves and by our selves to others for as it is a Maxim that the spirit proceedeth both from the Father and the Son so is it here for the flesh or infirmity of Christ is the Father the spirit or power is the Son as he is brought forth in that way of his death without which he had never been a Saviour and the Spirit or power is the Father and the flesh is the Son in as much as he brings forth life in this death without which he had never been as he is man in respect of that life by which hee liveth the life of God never to dye any more so have we eating and drinking made one in that way of the faith of the Son of God without which we cannot live the life of that Saint or holy one of Israel The fifth particular in this point is how it can be said that we eat this flesh of the Son of man and drink his blood in which consider two things first who are meant in that he speaks plurally except ye eat c. Secondly how we can be said to eat and drink in such a high nature seeing that we of our selves cannot thinke a good thought much lesse performe such an act as this For the first who are meant in that he speaks in the second person plurall Ye Answ It is not properly to be understood as being meant of man and man no not as of Saint and Saint but of one Saint as he consists of a two-fold nature according to that faith of the Sonne of God so is it Yee that is every one that is in Christ and so through those precious promises or gracious Covenant is made partaker of that nature divine ye● who ever is one of those children that have flesh and blood of which the Sonne of God also tooke part with them namely they that are partakers of those two natures by faith that are in Jesus Christ to every one of those this is spoken as to such as are eaters and drinkers in this case for Christ as he is God feeds upon nothing but our infirmities that is strengthens himselfe in point of our salvation with nothing but our frailties and imperfections and so of weak becoms strong yea of an abject the Lord of all For he in no case taketh hold on Angels that is of any power or excellency in the creature to deliver us thereby but only on the seed of Abraham a Pilgrim and stranger in the Land he taketh hold that is on our weaknesses and imperfections and out of them he brings his owne power and strength and other food the Sonne of God never tooke into unitie nor digested to gather strength unto himselfe by Againe as he is man he drinketh the blood that is takes in or receives that blood life spirit and power of God whereby he is inabled to doe all things according to the purpose of his will and other drinke he never drunke as he is man for our poor nature is of that vast emptinesse that nothing but the fulnesse and power of an infinit and al-sufficient God can possibly supply and perfect it and so there is a compleat eating and drinking which is that full satisfaction and nourishment that can be found in none save only in the Sonne of God himselfe for it is a weaknesse of that nature and latitude that nothing can supply and make up but God himselfe and it is a power of that fulnesse and perfection that can take nothing into unitie with it selfe that may be thought to adde any thing no not in the least unto that strength and vigour that is in God for then it were not an Almighty power of God that saves us And so it is We that eat and drinke that is We humane nature and divine for in eating the word eats up and consumes our infirmities and so there is a plurality in the act not only of natures in that one act but of eating also in sundry kinds and wayes for as our infirmities are multiplyed and that aptitude that is in us to fall such is the multiplication of that restoration which is in that good word of God it is We also in drinking that is our vast emptinesse drinks and takes in that fulnesse power and spirit that is in the word of God in which we are expressed and made manifest to be the sonnes and daughters of God and in that mutuall eating and drinking our life strength and comfort doth consist The fifth particular how it is said that we doe eat that are not able to doe any thing alike answer is to be given to this as to the former when he saith Yee he means not only divers men but he meaneth every one as considered in him who is not only of man but also of God so that if we speak of man separated from the Word of God which hath sufficient power in it selfe we misse of the meaning and of the mind of God and so of that communion or eating that is in the faith of Jesus Christ and if we speak of God divided and separated from man we commit the like errour and are in the same default but we must hold and maintain the unity of them both in that way of faith in

and wrong which could not appeare without parley nay some of their souldiers picked out to be at the parley professed to some of us when they came to visit us as we lay in bolts and irons amongst them comming in the night not daring to see us in the day professed in these words When we came first to the ground we were ma●● to ●ight and to fal upon you without speech or parley but after we saw you and heard you speake many of us had rather have been on your side then for the cause we came and the Captaine seeing some of us discouraged to fight would not permit us to discourse with any of Providence men ●est they should speake on your behalfe and this we know that some that did signifie unto them any small thing concerning the equity of our cause the Captaine seized on them for prisoners and kept them in bonds during the time of their aboad there and much adoe to release them that they had not taken them downe into the Massachusets to undergoe further punishments r Which was only words expressed in their paper formerly sent unto us ſ Fearing lest the true and naturall Prince of these their Indian subjects should shew them their folly in this their subjection and to win them again unto himselfe and thereby leave them without this colour and pretence to worke out their own ends upon us t Behold here their guilt in that they had unjustly drawn by insinuation the Indians from their lawfull Prince as also that subtill wrong they did to us suggesting secretly unto the people as though there were feare of some combination between the Indians and us to stir up souldiers by that means to come out against us u Behold how these men can evade all faire Propositions to prosecute and bring forth their own spirit yea even to the death of their countrey men if it be but by casting aspersions upon those that hold not just length and breadth in religion with them x Which they had promised to do as they came on the way towards us to incourage the Indians to come with them against us in the hearing of some of our friends x A great triumph for a whole countrey to carry away eleven men and that upon faire composition also if they had kept touch with us for one of us that is Sampson Shotton was dead before by hardship which some of their spirit had put him upon and but ten of us that handled arms y We thought he did it to imitate Melchisedeck comming out to blesse Abraham when he came from the slaughter of the Kings in the rescue of Lot he did it so gravelyand solemnly only the Captain wanted the spirit of Abraham for all his good successe yet we thought he was not uncapable to communicate in that prayer or blessing of the Governour for his errand to us was to utter and exerciss the spirit of the government in his Commission made manifest z Old M. Ward once Lecturer at S. Michael in Corne-hill London came to the prison window and called to him one of our society namely Richard Carder who had once lived near together in Essex Mr Ward seemed to be much affected being a man knows how to put himselfe into passion desired the said Richard that if he had done or said any thing that he could with good conscience renounce he desired him to recant it and he hoped the Cour would be very mercifull and saith he it shal be no disparagement unto you for here is our Reverend Elder Mr. Cotton who ordinarily preacheth that publickly one year that the next year he publickly repent of and shews himselfe very sorrowful for it to the Congregation so that saith he it wil be no disgrace for you to recant in such a case a Vsually comming to us into the prison many of them together As also when we were put apart in the time of our examination one of the Members of the Church of Boston telling some of us in his own house that he was perswaded that we did not worship the true God for saith he then he would not have permitted you to be brought down from your own Plantation amongst us for saith he I am perswaded that our Churches shal not be over-come by any people that should come out against them his wife standing by being an ingenuous woman made answer to our content before we could speak Husband saith she pray doe not b●ast before the victory be known it may be the Battle is not yet ended b Note that in this answer there is a word added to their question which was done of purpose knowing how they looked to regulate them it if were possible as it was declared unto them in the first reading of the answer how they fell short in it which they yeelded unto they say the death which he suffered after his incarnation the answer saith In and after his incarnation For to speake of the sufferings of Christ after his incarnation without respect unto that which was before we may as well spe●ke of his sufferings before his incarnation without respect to that which is after for the Crosse of Christ is not but with respect both to humane nature and divine and we cannot know the two natures in Christ what they are distinctly in themselves to give each its proper due and what they are joyntly united in one no otherwise but as they are considered in the very act of Incarnation in which appears the Sufferer and that which is suffered the Sufferer is the Son of God made man the creator becoms a creature the thing suffered is to be made a curse that is to be made such a thing as is in it selfe by nature accursed and so Christ was made a curse the sufferings of Christ then and the shedding of his blood as he is known after the spirit are properly in that one act of his incarnation which is the proper act of the humiliation of the Son of God so that to spe●k of his sufferings after ●is incarnation you may as well speake of his sufferings before his incarnation for it is no suffering of Christ but with respect both to the one and the other and only in the act of incarnation they are made one and to speake of the sufferings of Christ visibly in his humane nature in the dayes of Herod to be the proper sufferings of the Son of God any further but as a true doctrine as in all other holy Writ to teach what that suffering is in the act of his incarnation you may as well speak of sufferings of Christ invisibly before that act of his incarnation for the Crosse of Christ is not but with respect both to divine and humane nature nor can it be said to be in time no more then it may be said to be before al time for the humiliation of the Son of God admits not of any bounds or limi●s for then were it not of infinit