Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	life_n	sow_v	6,723	5	10.5328	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02800	Dulcedo ex acerbis. Sound doctrine from the errors contained in Mr. Keith's sermons and apologies. / By a member of the Church of England. O D M T.		1700 (1700)	Wing D2517A; ESTC R174771	37,276	25

of God and of this spiritual Seed to have it remain in us 1 Joh. 3. 9. and have the Kingdom of God or life eternal in us Luk. 17. 21. The Seed it self which the Flesh is born and begotten of is a Spirit abstracted from the Soul and the Body of Parents which are but Men Much more then that of the Soul regenerated of God who is only a Spirit and the Father of Spirits Joh. 4. 24. Hebr. 12. 9. ought to be a Spiritual and not a Material Thing such as is the outward Word which Mr. Keith soweth about in Sermons and in Papers which Booksellers and Printers catch at so nimbly and put Impune upon the World 10. Now Christ himself is the word Joh. 1. 1 14. in the Heart and in the Mouth Rom. 10. 9. and being that same Power of God 1 Cor. 1. 24. by which God made all Joh. 1. 2 3. the World and all Things therein Hebr. 1. 2. and which upholdeth all things v. 3. and gives them their Light and Life Joh. 8. 12. 14. 6. it is he that begets Souls and he is the same also as the Spirit or Power which hath been shew'd to doe it Jesus being the same Word as Paul spake of v. 8. of Chap. 10. of Rom. and the same Power of God 1 Cor. 1. 24. as Paul saith the Gospel is Rom. 1. 16. And the Lord is that Spirit which Paul was Minister of 2 Cor. 3. 8 16. and when the Holy Ghost comes it is Christ that comes Himself Joh. 14. 16 18. And upon the whole Matter Christ being the Word of God that was from the Beginning Chap. 1. 2. and by whom all things were made and Emmanuel God in us Matth. 1. 23. dwelling in us for ever according to his Promise Joh. 14 17. except we be Reprobates 2 Cor. 13. 5. and the Holy Ghost himself he is the Word in the Heart that abideth for ever and of whom St. Peter meant the Faithful are born again Being upon this account called the second Adam that is the second Father or Begetter of Mankind and the Bridegroom infusing his spiritual Seed in Man and impregnating his Soul which becomes his Mother thereby and by the same means he becomes the Son of Man and is formed within Man Gal. 4. 19. And in short Christ and the Word and the Spirit are all one 11. And he is called the word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Reason because he is Wisdom Light and Understanding in God in the World and in the Soul In God he is the Wisdom and the Power 1 Cor. 1. 24. Will and Act For God having no Organs as Mouth or Hands his word is the thing it self that is done by his Power and Wisdom and having no other Will than his Power and his Act because Voluntas saith one Consilio nascitur and there is nothing but Sight no thinking nor consulting at all in the most Wise God his Wisdom Power Will Act are all one that is his Word In the World he is the Light Joh. 8. 12. and the Spirit that moved in the deep to form the Light Gen. 1. 2. and which the Wise and Pulcher ordo Mundi proceeds from And in the Soul he is both the Light of Nature in all and the Light of Grace that is the Understanding in some being natural in all granted to all at their Birth by the prerogative of their Essence or nature above other Animals enlightning every Man that cometh into the World Joh. 1. 9 This is what they call Reason And supernatural in the regenerated granted them of Grace again by the gift of the Spirit upon their Birth of Water And this is properly that which they call Understanding I say he is called the word because he is Light Understanding and Wisdom in us as well as in God Quicquid in nobis videt audit verbum Dei That Light and that faculty whereby we see and perceive and hear and understand things is the Word of God in us that is Christ and his Spirit Understanding comes from Christ 1 Joh. 5. 20. and he is the Light of Men. Joh. 1. 4 9. and from the Spirit he sends Ch. 16. 17. to Guide Men into all Truth V. 13. to teach all things Ch. 14. 26. and to search even the deep things of God 1 Cor. 2. 10. understanding comes likewise Understanding is the word in the Heart The Light whereby the Mind concei●● in the Heart and sends forth the Spirit thence into the Mouth is the Wo●● not the combined Syllables nor the sound which the Air makes in the Thr●●● and in the Mouth The Heart conceives from the Light that riseth there the flash at every pullation and sends it into the Head whence returning to the Heart it is sent with the Spirit that issueth out of the Flash into the Tongue to move it the Tongue moving beats the Air in the Throat and in the Mouth according to those Organs which articulates its sound and forms the out spoken word and speaks forth the conception So that the Light the Spirit and the Conceit or notion is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the word That which the vulgar call Words being nothing but vo ces an articulated Noise and a combination of divers Sounds or Syllables by the Spirit from the Heart and neither the thing conceiv'd nor the Spirit expressing or speaking it forth themselves 12. To conclude Understanding Reason and Light in the Soul is from the Spirit of Christ the word of God Christ himself of whom we are born again and who worketh Faith in us From him and from his Spirit the hearing of Faith proceeds For Understanding as was said before proceeds from them and hearing in the Scriptures signifyeth Understanding as in that place where Christ saith he that hath Ears to hear let him hear c And Faith is one of the Gifts and Effects of the Spirit 1 Cor. 12. 9. No Faith without Conversion and no Conversion without Understanding Matth. 13. 15. By Hearing we Believe Turn or Convert and what we understand not we neither do nor believe Intelligere ipsum credere est by your leave Mr. Keith and Madam Rome No implicite Faith avails When God openeth our Hearts or gives us Understanding we believe as Lydia Act. 16. 14. and confess with our Mouth Rom. 10. 9. and come and shew our Deeds as Zacheus Luk. 19. 8 9. and those which burned their Learned Books did Act. 19. 18 19. and Faith is dead without Deeds Jam. 2. 26. So that to have Faith we must Understand in the first place and so have Understanding and the light of Christ's Spirit or Christ himself within us All which if we can obtain from the outward word Preached Mr. Keith is in the right but then Christ died in vain for he died to get us the effect of the Promise which is the Holy Spirit Luk. 24. 49. Act. 1. 4 5. from which Understanding comes 13. Therefore since we

must have Christ as a Spirit within us to Understand and Believe we must know him not only without us in that Body that died upon the Cross to fulfil all Righteousness and reconcile us to God Rom. 5. 10. that thereby having access V. 2. Hebr. 4. 16. we might obtain his good Gift to wit the Holy Spirit Matth. 7. 11. Luk. 11. 13. but within us in Spirit since he cannot enter in and dwell there in Flesh and Blood tho' he should work the Miracle of the Transubstantiation and Mr. Keith should plead for an outward Christ or a Christ without us as hard again as he doth in his Reasons about the 26th page Henceforth we know Christ no more saith St. Paul 2 Cor. 5. 16. after the Flesh And as a Spiritual Christ forming the Kingdom of God by his Spirit Rom. 14. 17. within us Luk. 17. 21. Especially seeing that he is glorified again with the Glory which he had before his Incarnation Joh. 17. 5. and sits in that Majesty which belongs to God alone Hebr. 1. 3. Rev. 3. 21. and into which Flesh and Blood cannot pretend to enter 1 Cor. 15. 50. Christ being to die but once Rom. 6. 9. Hebr. 9 28. took our Flesh and Blood once to bear our Sins in it and now having done with it he appears the second time without Sin to Salvation and therefore in the Spirit Salvation or God's Kingdom being in the Holy Ghost Rom. 14. 17. to them that look for him so and are no more concerned with his Flesh or his Body since he comes in the Spirit that is since his Ascension and Glorification Joh. 7. 39. Touch me not saith he himself Joh. 20. 17. that is be not concerned with me whilst in Flesh and Blood because I am not as yet ascended and Glorifyed and cannot yet give you Gifts Eph. 4. 8. viz. the Gifts of the Spirit of which see 1 Cor. 12. or come to you in Spirit the Holy Ghost being not given till after the time of his Ascension on High Joh. 7. 39. he being not till after ready to answer the end of his coming in the Flesh to wit to bring upon them the Promise of the Father or the Gift of the Spirit the shedding of which Spirit was the fulfilling of that same Promise as hath been said Luk. 24. 49. Act. 1. 4 5. 2. 17 23. Touch me not know me no more therefore in the Flesh saith he for when I come to you a second time to save you to answer expectation and the end of my coming it shall not be in the Flesh which I have died in but in quite another form to wit that of a Spirit capable to comfort you or to give you Strength and Life Joh. 14. 18 28. in a more Spiritual from than at my Resurrection and my Transfiguration when my gross Body of Flesh it self Shined like the Sun Matth. 17. 2. and passed through Doors and Walls Joh. 20. 19 26. 14. And mistake me not Reader I do not mean that Christ in puting off Flesh and Blood hath put off Humanity that is the Human Nature for then he were no more Christ that is to say God and Man a Concrete of both Natures or the Human nature Anointed with the Divine But he remains Christ or God and Man to Eternity For God's works are Eternal He being the most Wise God whose Purpose and Power stands Nothing but the Devils works the corruption and defects introduced in the World being to be destroyed And we must know Christ as Christ or as God and Man that is as a thing distinct from God or as a Person distinct from the Trinity it self to obtain Eternal Life or else he had never said that it is Life Eternal to know the only true God and Jesus Christ whom he sends John 3. 17. Distinguishing Christ from God as a Person subsisting besides and apart from God But this I say that Christ hath put off his Flesh and Blood as being Accidental and not at all Essential to Man or Humanity For the first Father Adam was not Created with it but fell in it by his Lust which by Attraction drew in the Elements that took hold of him and Transmuted him made of Isch a shining Man such as he was an Adam that is a Man over-cast with dark clouds from Ad a mist and so got this Monstrous Shape And if it were Essential to Man or Human Nature God would never destroy it as he will certainly do 1 Cor. 6 13. to deliver the Faithful from the Body of this Death and its restraint and bondage into the glorious liberty of God's Children Rom. 7. 24. 8. 21. 23. Man shall put it off himself to rise with a Spiritual 1 Cor. 15. 44. and Angelical Body Luke 20. 36. that shall Shine forth as the Sun Matth. 13. 43. as it did before the Fall when Adam was as yet Isch or shining from Esch fire So that Christ as King of Men possessing Eminently all the Perfections to which Human Nature can pretend hath put off that which makes Isch Adam a dark beastly man contemptible and miserable Isa 53. 3. Rom. 7. 24. And his State and Condition ought not to be supposed since his Glorification worse than that of Man himself 15. But to clear another Riddle that is how the Anointed or the Christ or Messiah is the same Quatenus God with the Anointing Spirit I must do a bold thing which Reverend Mr. Keith will doubtless Bless himself at that is Contradict his Church and Athanasius his Creed shew that Athanasius and his Church are mistaken one in rendring by Person the Greek word Hypostasis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Substance and the other in Saying not confounding the Persons nor dividing the Substance For the Substance of the Three in the Godhead is the same and is to be confounded and their Essence or Nature or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers so ought to be divided And the word Hypostasis which they render by Person doth signifie a Substance and can bear no other Sense a Substance being that which Substat accidentibus which is the very meaning and signification of the word Hipostasis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substo Substituor the Hypostasis being the Subjectum or the Ground of the Three in the Godhead And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Essence as being the Participle of the Verb Esse in Greek 16. Then to make Persons in God is absurd and impious there being no such thing as Persons in the Godhead for a Person is a thing that Subsisteth of it self without any dependance even of that very thing it is a Relative to as a Son can well Subsist altho' his Father be dead But here in the Trinity the Father doth not Subsist without the Son and Spirit nay and is not before them Beginning but with the Son being but a Relative Property to God the Son there being in the Godhead that is