Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	son_n	substance_n	5,324	5	8.7187	4	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

made in the Image of God but man alone so no other creature in regard of degeneration can beare the Image of death and hell b●● man alone Therefore it is that Christ is said to descend into the lower-most parts of the earth for our redemption or in our redemption which is wrought in us or in our nature only Therefore he saith thou wilt not leave my soule in hell neither wilt thou suffer thine holy one to see corruption therefore of necessitie must he be brought forth in respect of his death by man alone The second thing to be observed i● What is meant by flesh and blood Answ By flesh in Scripture sometimes is meant that which our Lord or any of his were never nourished nor in the least refreshed by and that is the ●●●me of flesh which is a curse to all them that strengthen themselvs by it in the things of God for in that sense shall flesh and blood never inherit the Kingdome of God nay adde further in that sence it is true That if you live after the flesh it is death which is to live according to the wisdome skill strength study and fore-cast about the things of God that a creature meerly as he is a creature is able to produce and bring forth which is to live according to the wealth power and honour of the creature whose goodlinesse is as the flower of grasse that withereth consumeth and is brought to nought for the best thing that is in it which is his wisdom is emnitie with God for it is not subject to the Law of God neither indeed can be But secondly we are to understand by flesh that weaknesse frailty and imbecillity of man when he is deprived and laid waste in himselfe of all created glory which is only then when the spirit of the Lord blowes or breathes upon him and so becoms nothing in himselfe but weaknesse and infirmity And in this sense the Prophet saith Now the Aegyptians are men and not God their Horses flesh and not spirit So saith the Psalmist in the same sence my flesh also resteth in hope that is my weaknesse and tired out condition hath rest and strength in an other though not in my selfe for hope that is seen is no hope so that my nature affords no such thing but only that nature to which I am united And in an other place Thou art a God that heareth prayers and unto thee shall all flesh come that is thou art strength and able to supply abundantly in all things for thou art God and we bring nothing but weaknesse and infirmitie unto thee for unto thee nothing but flesh comes and so the Sonne of God is truly said to be made flesh that is weak and ●rayle in regard of our nature which he tooke or as a continued act takes upon himselfe Againe by blood is here meant the life spirit and power of the Sonne of God as he descends from the Father even as the vigour life and spirit of the creature runs in the blood in the heat thereof such is the life spirit power vertue and vigor of the sonne of man as he is of the life descent and power of the Father from above and so is God blessed for ever Amen and in this sence is blood taken by our Apostle where he saith This is he that came by water and blood that is by weaknesse and strength not by water only but by water and blood that is not by weaknesse only but by weaknesse and strength that is weaknesse in us or in our nature but power in God or in that nature divine so is he said in the like sense to be crucified in the flesh but quickned in the spirit and so is it also said That what the Law could not doe i● that it was weake concerning the flesh yet the Sonne of God taking upon him that similitude and by sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in us that is even as he became flesh in us so doe we become spirit and life in him which is the fulfilling and perfection of the Law The third thing observed is what it is to eat this flesh and to drinke this blood Answ Is that as it is in the body of a man naturally in that respect even so also it is in that mysticall body of Christ spiritually for if a man should eat or communicate in as the meaning is only in food for the body and not take in moysture or drinke for the digestion thereof it is the destruction of the body because moysture as well as heat must be maintained those being the two Radicall humours else doth the Lampe goe out and is extinct yea meate without moysture doth suffocate and choak the spirits to the surfetting of the body and so becomes the over-throw of it which otherwise would maintaine and uphold it Againe if wee should take in only drinke without meat upon which it operateth and worketh then doth the moysture presently overflow to the quenching of the heat and so breedeth either some dropsie in the body to the sinking and overthrow of it in that way or else it ●umeth up into the head and breeds madnesse and giddinesse in the brain unto all foolish wanton and lascivious wickednesse Even so it is in that mysticall body of Christ And hence it is said by an ●legant allusion to eating and drinking naturally that we eat the flesh of the sonne of man and drinke his blood that is if we ●●● or communicate with that weaknesse and frailty which i● naturally in man and which the Sonne of God assumed and tooke into unity with himselfe without alike drinking in or communication with that spirit and life wherein he visits us and comes into our nature from on high even out of the bosome of the Father then doe we surfeit suffocate the spirit and die in our selves and in our sinnes and so also if we neglect that weaknesse that is in us as though no such thing were and dream of a high and spirituall estate which doth not arise out of and is the result through the wisdom of God of that weaknesse that is in us then doe we either sinke in our folly and become sottish in the things of God being drunke up only with the things of this naturall life else are we puffed up and become giddy in our selves thinking we know something when as indeed we know nothing as we ought to know but are meerly and vainly puft up in a carnall aspiring proud vaine-glorious and fleshly mind So that to eat the flesh and drinke the blood of the Son of man is to communicate in the things that are of Jesus Christ both as he is God and as he is man and to hold the unity of strength and weaknesse that is how he is made weak in taking our nature and so carries and bears our infirmities away for ever he being that scape-Goat whose office it is so

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

compulsive contraction artificiall and self-seeking conjecturall reformation sets her self up as a Queen and thinks never to see widdow-hood or sorrow any more if she can but with all her art and learning keep the Magistrates conscience in bonds to use all his power and civil policie for her wealth to get riches and honour to Lord it over mens consciences and peace that she may sit in safety and at rest to inlarge her barns and take her pleasure in the things of this life never dreaming that even in that night of grosse darknesse her soul shall be snatched away from her and then whose shall all those things be whereof she hath framed such a service of God to her self that must all leave her at death even such as for the most part if not all by her own acknowledgement fail and never passe along with her into the Kingdom and then must she either have a new God or else find out a new way of submission unto him whom she hath seemed so zealously to serve such is that spirit of the mystery of iniquity the goings forth wherof hath forced this Treatise to come to the light and view of the world as a warning to all Christians to take heed of being beguiled by a voluntary humility in worshipping of Angels messengers or ministers who labour to make men subject to the rudiments of the world in outward observations as touch not tast not handle not rearing up a fabrick of ordinances in Divine worship of such things which all perish in the use Neglecting the body which is Christ by satisfying of the wisdom of the flesh in these things through which the Spirit of the Serpent multiplies it self into that threefold spirit which comes out of the mouth of the Dragon and out of the mouth of the beast and out of the mouth of the false Prophet imitating that Kingly Priestly and Propheticall spirit that is by Iesus Christ beguiling the world with its uncleannesse in adulterating the word of God by bringing it into carnall copulation with earthly transitory momentany fading and vanishing things wo is unto them because thereof who like unto frogs will never appear hold up their heads nor utter a voyce but where the heat and lustre of the Civil Magistrate brings forth a pleasant fruitfull and prosperous estate and condition in the things that onely concern this present life Again if thou look narrowly into this Treatise there is a possibility to perceive in it some glimpse of the light of that spirit that openeth and unfoldeth the mystery of God especially when it taketh up any Scriptures look diligently upon what hinge it turneth and you shall see a doore open another way yea a nearer shorter cut to the Kingdom of God then the common ministery of this world driveth at and think it not strange if Iesus appeare in such places and at such time where and when the doores are not onely shut but fast bolted unto the world as a thing impossible that his real and substantiall though spirituall body should come in such a way and so unlooked for being that in Sodom and Egypt our Lord is crucified and put to death yet let me advise thee as once our Lord did handle them carefully and skilfully ponder poise and feel the weight of them taste try and consider whether the reality and substantiality of Christ be not there sure I am that if the ministerie or service of a Christian spirit lay hands on them and put it self into them even as a graft is put into the stock it shall find a plain proof argument and demonstration undenyable of the apparition revelation of the Son of God returned from death to life never to die any more unto whom I leave thee in the communication of whose Resurrection the second death can never exercise power with my harty wishes for al those that have learned the truth as it is in Jesus know that elsewhere no truth that is Christian can be found for that only abideth for ever and is eternized in all the lineaments and whole proportion of it and happy is be that hath so learned Christ Amen S. G. Innocencies Defence against a seven-headed CHVRCH-GOVERNMENT United in NEW-ENGLAND THe moderation of New Englands Justice desired to be known to all men and what is the principall things pretended in the Execution thereof namely To suppresse Hereticks and to confirm that to be truth which the Unity of the most Colonies hold plainly declaring and setting forth to the view of all What is the proper bent and drift of that spirit that diggs so deep to hide its sin in secret which so affecteth to assume titles unto it self also to give at their pleasure unto others to make themselves appear in the eyes of men more holy and honourable in the things of God then others of their Brethren commonly crying out against that power exercised amongst others for no other end but to assume it unto themselves to cloth the dictates of that spirit therewith whereby themselves are led and so to exercise it with all zeal and wrath in the life spirit and substance of it only with another face or countenance set upon it to deceive and beguile the simple Not being able to indure the aire where Cap Tippit or upper Shirt appeareth but can bath themselves in blood and feed themselves fat by devouring the good name estates and lives of their brethren who neither do nor think harme unto them nor reside within the compasse of any of their Jurisdictions evidently proved by a late assault given by the men of the Massachusets and other Colonies united for such a purpose upon others of their Countrymen Inhabitants of a tract of land called Shaw-omet situate in the Nanhyganset Bay in New-England The truth whereof this Treatise witnesseth and the substance of all is to be seen under their own hand writing as also in the writings of others who were eye and ear-witnesses in the Cause and have testified under their hands the truth of it Here followeth a Narration of the men of Shaw-omet concerning the ground of transplanting of themselves and families and of their first entrance into that part of America now called New-England WHereas we removed our selves and families out of our native Country about ten or twelve years ago by the leave of this State only to injoy the liberty of our consciences in respect of our faith towards God and for no other end not scrupling any Civill Ordinance for the education ordering or government of any Civil State Landing by the providence of God at Boston in the Massachusets Bay we found our Countrymen at great varianee in point of Religion prosecuting it very hotly in their publique Courts unto fines and banishments occasioning men thereby much to vent and bring forth themselves and we understanding that they had formerly banished one Master Roger Williams a man of good report both for life and doctrine even amongst

it for the cause is only in God himselfe but without such reasonings and Characteristicall impressions in mans mind the word of God could never have been implanted written or translated in us whereby we come to have the argumentations and conclusions of sonnes of God and not simply or meerly of creatures in our minds being once inlightned by him who is God and the Father of lights where ever it appeareth So that the soule of man is of farre greater sublimitie and naturall excellencie in its creation then any other creature under heaven ever had vouchsafed unto it So that there is an utter impossibility that any creature should receive the impressions of God but man alone This is a large field to walk in for according to the variety of the reasonings of the mind of man by nature which is set forth in all those wayes wherein men have walked and manifested themselves in this present world such it that wonderfull Epistle of Iesus Christ in the various writing and expression of it in the souls hearts and lives of the Saints that are in light through Iesus Christ instance in one for all the spirit of a naturall father reasons thus if my child ask bread to supply nature in the suppressing of hunger I cannot put a stone into his mouth that were cruelty but bread if so be that I have it or can procure it if the child ack fish the father cannot put a serpent into his bosome to bide and sting him but somewhat to cure and refresh him if he have it Now do but change this argument into the way of Christ and let God be the father and my self the child and then is God not man the father the bread heavenly and not from the earth the writing reasoning or argument divine and eternall not humane and temporary and so the reasnings and dictates of our spirits are translated into the arguments and dictates of the Spirit of God and the arguments and dictates of the Spirit of God are translated into a mind and spirit that speaks the very same things naturally in it self though onely in a way of death through its naturall ignorance that now it speaketh in that way of life through that light and knowledge that is in the Lord and thus Christ by sinne condemnes sin in the flesh for by those reasonings wherewith we justifie our selves naturally through that ignorance that naturally is in us by the very same arguments and reasonings we condemn our selves and justifie the Lord through that light and knowledge we have in him by Iesus Christ 2 The second thing to be observed is the certainty of this sentence laid down in the form o● an oath verily verily that is so it is or so it shall be as if he should say Amen Amen so it is and so it shall be without alteration or change and in that the word is doubled it is for the certainty of the thing as Ioseph said of Pharaohs dreame and of no lesse certainty is all true exposition and interpretation of holy Scripture whatever men may dream as Pharaoh did and knew not the meaning of it and speak at uncertainties not being resolved whether things may come to passe now or then or fall out to be thus or so in the things of God for the same spirit of truth and certainty that gives the Prophesie Proverbe Parable and advise that records the History or gives sentence divine must also interpret expound and declare the meaning thereof else is the Booke shut and sealed up unto us great folly therefore to conclude of certaintie of Scripture and of no infallibility in the interpretation thereof For no more then we know the truth of an interpretation no more doe we know the truth and certainty of any History Prophesie Proverbe or Parable which is propounded unto us but take things upon repo●t as we doe other Chronologies of this world having only the traditions of men for the ground of our worship of God The third thing is the manner of pronunciation of the sentence I say unto you or as the word is I say in you the word used here translated I say signifies such a saying as a Iudge speaks upon the Bench when he gives sentence in a cause upon due proofe and evidence which stands fast in Law being irrevocable such is the saying and speech of Christ the truth whereof can never be altered and whereas he saith I say unto you or as the word is I say in you it signifies that what ever the Saints utter in point of Religion it is and must be the voice of the Sonne of God and not of themselves so that as he suffereth in them else can hee have no death at all and then no Saviour even so he speaks in them or else hath no voice nor language at all and therefore without them no Revealer of the will of his Father for where Christ is silent there can be no Revelation therefore is he the word or expression of the Father and what he saith of him he saith it in them therefore he saith I say in you as in that very Epistle or writing wherein I expresse my selfe in the Father unto the world for my Father and I are one The fourth thing to be observed is the sentence it selfe excluding all from the life of God such only excepted at doe eat the flesh of the sonne of man and drinke his blood wherein observe five things briefly first why he is called the Sonne o● man secondly what is meant by his flesh and blood in this place thirdly what we are to understand by eating and drinking fourthly what is meant by life in this place and fifthly how we are to understand that exception or limitation seeing That of our selves we are n●● able to thinke a good thought how can we then performe such a weighty worthy and unknown action that is no lesse then life it selfe in the doing of it For the first viz. why he is called the Sonne of man Answ Not only nor properly because he had a soule and a body as all men have which indeed was good in the creation and so man is called the sonne of God But he is called the son of man because he is so produced and brought forth as none can be but such as proceed of man alone Nor can he be a Saviour but in way of such production and son-ship for Christ in respect of his death with●ut which no Saviour is brought forth and produced no other way but only in and by man for there is no death to be heard of in God nor can he bring forth or produce of himselfe any thing that is deadly for he is that Fountaine of life yea life it selfe in the abstract nor can it be proper or competible ●o the Sonne of God to be brought forth in his death in any No nor in all other creatures in the world but only in man for as no other creature in the creation was