Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	ghost_n	holy_a	inspire_v	2,844	5	10.2489	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78218	[Baʻal-samz] or, Soveraigne balsome, gently applied in a few weighty considerations (by way of quærie) for healing the distempers of such professors of religion as Satan hath wounded and drawn aside (under the notion of living in God) to the utter renouncing and casting off the use of divine ordinances, and Gospel-institutions of worship. With an apendix by way of postscript to such professors, wherein the most principall grounds upon which they build their practise, are fully answered and removed. And a catalogue of the errors that many of them hold since they left the ordinances, discovered. As also a true relation of Gods extraordinary working upon one of this way very lately in Plimouth, to the sight of his error, for the good of others published. / By Will. Bartlet, an unworthy minister of the Gospel, and lecturer at Bytheford in Devonshire.	Bartlet, William, 1609 or 10-1682.; M. P.	1649 (1649)	Wing B987; Thomason E549_19; ESTC R209139	79,502	81

all grace 1 Pet. 5. ●0 who hath called us into his glory by Christ Jesus who after yee have suffered a while make you perfect stablish strengthen settle you In whom I desire and trust for ever to be found Your and the Churches unfained Friend and Servant W. BARTLET March 1. 1648 Courteous Reader you are desired in respect of the Authors absence and great distance from the Presse to mend with your Pen or in love to passe by such faults as these which have escaped For the Title Balm for the Bruised read A Soveraigne Balsome for the wounded Pag. 2. marg d r. observandum P. 3. marg n r. in nova Ecclesia c. p. 4. marg s for Apostolis r. Apostolos p. 9. margh for Mr. r. Mistresse Avery p. 9. marg for Id. ibid. r. Musc in loc p. 9. l 17. r. inexpressible p. 33. mar for worship r. walking BALM for the BRVISED Quaerie I. LET it be considered in the feare of God whether the sacred Scriptures commonly called the Word of God consisting of the writings of the Prophets and Apostles in the old and new Testament that were holy men of God and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg red iuspirati vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed Graecum propriè sig acti impulsi Spiritus sanctus erat Scriba Prophetae erant ejus calami quibus Spir. S. scribenda dictabat Cypr. Ergo Script sac est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac infallibile Dei verbum Gro. inspired infallibly by the Holy Ghost in the composing of them 2 Pet. 1.20 21. be not the onely visible Rule and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from Architects who in building Houses doe use a Rule or Square by which all the parts are carried ou with a due proportion so those that Christ imployeth to build his Church are to measure all matters of doctrine and worship by the Rule and Square of the Scriptures Canon so called Gal. 6.16 by which persons professing the knowledge of God and faith in Christ are to square and regulate themselves in all matters of Doctrine and Worship and whether the best and next way to come to the right knowledge of the minde of Christ in these things be not to c Nihil in Ecclesia sonare debet nisi eloquia Dei juxta 1 Pet. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Ger. in loc Omne quod loquimur debemus affirmare de sacris Scripturis Hier. in Psal 98. Necesse est nobis Scripturas sacras in testimonium vocare sensus enim nostri enarrationes sine iis non habent fidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Justin Martyr in Dial. cum Tryphone Sancta Scriptura sic fidei nosirae fundamenta proponit doctrinae nostrae regulam figit ut fides Christianorum iis solum revelationibus nitatur quae in Canonicis libris continentur Dar. de fratcrna Comm. inter Eccles Evang. p. 76. Sicut verbum Dei scriptum in practicis vitae Christianae unicae est rectitudinis norma sic idem verbume seu scriptura sacra unica est veritatis norma in Theoreticis fidei Christianae See Par. in Gal. 5. keep close to this sacred and unerring Rule and Canon of the Scriptures 1 Pet. 4.11 2 Pet. 1.19 2 Tim. 3.15.16 Esay 8.20 Prov. 6.23 30.5.6 2. Whether among many other pretious truths which the Scriptures hold forth unto us this be not a speciall one viz. That Jesus Christ our blessed Lord and Saviour who having purged away our sinnes and is sate down on the right hand of the Majesty on High Heb. 1.30 hath a spiritual Kingdom or Church-state d Observanum est quod Christus non dicit Regnum meum non est in hoc mundo sed non est de hoc mundo Et infra non dieit Regmon meum non est HIC sed non est HINC Nam Regnum sc Christi est hic in hoc mundo Coetus credentium c. vide Heming Aret. Musc in loc distinct from all the Kingdomes of the world Iohn 18.36 Iesus answered My kingdome is not of this world 'T is in this world but not of this world 3. Whether this Kingdome of Christ here on earth so distinct from the World is not usually distingnished into e Ecclesiae visibilis invisibilis distinctio fundatur in scripturis Pareus in c. 2. ad Rom The Church is visible or invisible A distinction not of Genus into severall species but of the subject into severall adjuncts For the same Church may be and is visible and invisible Sedg Script a perfect Rule for Church Government Irvifibilis autem nominatur non quod homines ad eam pertinentes non videantur qua homines sed quod non cernantur qua electi solus euim Deus novit qui sunt sui Wolleb Compend Theolog. vid. Tilen Syntag. de Eccles Ellis vind Cathol p. 4. c. 2. Visible and Invisible Mysticall and Ministeriall or Politicall considered as the object of Faith or of sight and sense consisting of all the elect dispersed through the whole world called by some the Universall Church or of particular Churches collected and gathered together of visible Beleevers in this or that place Towne Citie Countrey or Kingdome Ephes 3.15 Heb. 12.23 Mat. 22.14 Gal. 1.2 1 Cor. 16.19 2 Cor. 8.1 1 Thess 2.14 4. Whether the visible Kingdome of Christ consisting of such particular Churches and Congregations of Beleevers gathered together according to the order of the Gospel f Vid. My Model of the Primitive Congregationall wayes hath not a visible Government Order and Ordinances of visible Worship necessarily belonging and appertaining thereunto according to g Functiones quas enumerat omnes sunt Ecclesiasticae quibus tunc Apostolica authoritate sic distinctis Ministerium Ecclesiae constabat quae nunc etiam in Ecclesiis constitutis vigere debent Par. in loc ad Rom. c. 12. Rom. 12.6 7 8. 1 Cor. 5. 11 12 14. Chapters Ephes 4.11 12. Matth. 28.19 5. Whether this Government and externall ordinances of Worship appertaining to this visible Church state and Kingdome of Christ under the new Testament doe not by Gods order and appointment succeed and come in the roome of those Ordinances and Lawes of Worship which the Jewes did enjoy under the old Testament according to the prophesie of the Prophet Malachi chap. 1. verse 11. For from the rising of the Sun to c. my i By the Name of GOD is meant his worship as appears from verse 6. and verse 12. of the same chapter and so it 's often used in the Scriptures Vid. Bernard Thesaur Biblic and Flac. Illir cla Som. Name is great or shall be great among the Geniiles and in every place incense shall be offered to my Name and a pure offering for my Name is or shall be great among the Heathen And whether the words of Christ to the

16 2 Pet. 1.19 That they were no mean but well grown Saints and such as had attained to a great measure of the Spirit is also evident from the Epithites the Apostles give them 1. For first they stile them such whose faith is spoken of throughout the whole world Rom. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Such as were wise men 1 Cor. 10.15 I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sapientibus to wise men 3. Such as were perfect Phil. 3.15 Let us therefore as many as be perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Such as had received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Like pretious faith 2 Pet. 1.1 5. Such as were strong men in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 2 14. 6. Such whose faith did grow exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 13. So that by all this it plainly appeares that the Scriptures are usefull to all the Saints high as well as low strong as well as weake wife as wel as simple yea every way able to furnish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of God himselfe or instruct him perfectly as the word a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 2 Tim. 3.17 to every good worke and therefore it 's a fond and idle thing in any to say that any of the Saints while they are here in via are above the use of the Scriptures 2. Whereas they say the Scriptures are not to be a Rule for the Saints to walk by in matters of faith practice because they are a dead letter common writings containing in them many weak filly yea grosse contradictions c. I answer This is blasphemy against the holy Ghost that was the Author of them 2 Pet. 1.21 in a high degree For it 's as cleare as the Sunne to any but those whose eyes are shut up that the Scriptures are without imperfection without weaknesse vanity or b Vid. Roberts Keye of the Bible p. 38. to 49. excellently clearing and freeing the Scriptures frō contradictions in themselves contrariety being inspired by him who is Perfection it selfe 2 Tom. 3.16 Now if they be inspired of God then they must needs be the most excellent of all other writings both for verity purity certainty efficacy perfection perpetuity as were easie to c Read Master Traps Theologia Theologiae or the true Treasury demonstrate which made one to call the Scriptures Liber Librorum the Book of Books in comparison of which all other are but d Sibyllae folia Luciani libri imò ipsae Aesopi Fabulae vanitas vanitatum leaves fables trifles vanity of vanities c. which drew this saying from e Auferantur de medio chartae nostrae procedat in mediū codex Dei In Psal 57. Austine of old Away with our writings that room may be made for the book of God and that of renowned f Ego odi me è libros saepe opto eos interire c. In Gen. Luther I heartily hate mine own bookes and could wish them out of the world because I feare they keep men from spending so much time from reading in Gods book the onely fountain of all the wisdome Now if the Scriptures are so excellent so perfect why should they not then serve to us as a Cauon or rule to walk by in things that are both to be beleeved and practised Object But they are a dead letter Ans And why so Are the words of the g We must never abstract the Scripture from that Spirit of God which is alwayes in it and with it as a clear and sufficient witnesse of it and as the very life and soul of it whereas you with the Papists take the Scripture for no other but as a bare letter or bark of a tree or dead corps without any divine spirit in it Mr. Burious Reply to a Relation of the Conference between the last Archbishop of Cant. and Fisher the Iesuite For even as the veines in a natural body do carry and convey in them the life blood and as the arteries do contain in them those animall spirits conveyed from the head to all the members whereby they are vegetated and moved so the Scriptures and every part of them have in them the Spirit whereby they are quickned and which is in them as the light in the body of the Sun their proper light c. p. 151. living God dead words Are they not spirit and life Iohn 6.63 Are they not quick and powerfull sharper then a two-edged Sword piercing even to the dividing asunder of Soule and Spirit and of the joynts and marrow and is a discerner of the thoughts and intentions of the heart Hebr. 4.12 How are they then a dead letter Obj. But they are full of contradictions leaving men still in the dark and under uncertainties Answ If we apprehend any darknesse or contradictions in the Scriptures the fault is ours and not theirs 't is defectus vasis non fontis There is a sufficiency of light that accompanies and shines forth in the Scriptures continually but that we cannot see it is because we come to it with blind eyes Not habemus non limpidos sed lippos oculos as Aquinas notes on Coloss 2.3 There are unsearchable treasures of wisdome and knowledge in the Scriptures as there is light in the Sunne beaming forth to the world but that men cannot discerne it is from their own darknesse and not the Scriptures How mach the blinde Papists have urged the obseurity of the Scriptures against our Writers the better to keep up Antichrist on his throne by keeping the vulgar people in ignorance through prohibiting and forbidding them to read the Scriptures and how abundantly they have been confuted is h It is true the Scriptures are obscure and difficult but not all nor to all nor alwayes 1. All the Scriptures are not difficult and obscure every part of them is not invol●●d in obscunity 2 Pet. 3.16 these things thas arenecessary to salvation are plainly set down 2. Those places in the Scripture that are obscure are not so to all persons but as the same Apostle saith they are so to the unlearned and unstable that is to them that are meere Naturals or Animals 1 Cor. 2.14 Such as want the assistance of the Spirit to give them understanding 3. Neither are they obscure alwayes For those that are dark to day and cannot understand the mind of God may have it revealed and made known to them to morrow Vide Langfords Enquiry after verity plain to those that have any acquaintance with their controverfies Admirable things have been done in this Age this way both in Latine and English so that people are left without excuse herein And as for contradictions in the Scriptures it is from the same spirit of falshood that acts and workes in men to speak so disgracefully as they do of them For how can the most High who is the Author of the Scriptures and in whom is no darknes at all Iohn 1.5

anointing which yee have received of him abideth in you and yee need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him 1 John 2.27 And I saw no Temple therein for the Lord God Almighty and the Lamb are the Temple of it Rev. 21 22. And the Citie had no need of the Sunne neither of the Moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof Vers 23. Ans Much might be spoken in answer to such as produce these and the like Scriptures for the cessation of Gospel-ordinances but I shall study brevity and referre all to two heads 1. Show what I conceive to be the proper meaning of these texts of Scripture 2. Give in the joynt consent of the most judicious and godly Authors with it that have written on these Scriptures Touching the first I suppose that the holy Ghost in the forementioned Scriptures doth not in the least mean or intend that the Word Ordinances and Ministery appointed and instituted by Jesus Christ in the dayes of the New Testament for the Saints to make use of should be laid aside and not at all made use of because I have shewed in my Quaeries that in the purest Gospel-times Christ will have Ordinances and Officers to administer them and Saints to enjoy them though in a purer manner then they have been or possibly now are but I conceive he meanes that Christ himselfe will be their Teacher in the new state of his Church in the use of these his own meanes he hath institured and appointed And this teaching of Christ the King and Head of his Church will be I conceive divers wayes 1. By giving the Saints a greater measure of the Spirit and a more nearer communion and fellowship with himselfe then formerly the fulnesse of God shall be more brought into their hearts by the ministery of the Spirit and then Christ shall be all in all indeed not all without all but all in all that is all in all Saints and all in all Ordinances and all in all duties and all in all mercies so that nothing shal be lifted up acknowledged and exalted but Christ alone and the Father in him 2. By making the Saints to be so wise and understanding to salvation that they shall not hang or pin their faith upon the Authority of men the Authority of Parliaments Councels Synods Conventions Dictates Decrees Iudgements of men though never so wise learned godly but they shall cleave to the Authority of the Scriptures 〈◊〉 and rest upon the teachings of the Spirit in the Word who is alone the infallible teacher and revealer of the mind of Christ 3. By clearing tho truth made known by outward instruments after so sure a●●●●●tain a manner by the Spirit inwardly that the outward teaching shall be as no teaching in comparison of the inward operation and concurrence of the holy Ghost perswading of them as the Samaritans when they came to Christ himselfe upon the report of the woman that had been with him they got such satisfaction from him that they said Now we beleeve not because of thy saying for we have heard him our selves and know that this is indeed that Christ Joh 4.42 Even thus doubtlesse will the Lord Jesus deale with the Saints when those gloririous times come he will by his Spirit inwardly so make known the mystery of the Gospel preached outwardly that they shall say to those that are his instruments Now we beleeve and understand not so much because of your saying as that we have heard him ourselves teaching us inwardly by his Spirit This I take to be the scope and sense of those Texts of Scriptures not a taking away the use of ordinances but a more spirituall and fuller enjoyment of God and Jesus Christ in them 2. Touching the judgement of the godly agreeing with me herein take a few in stead of many that might be alledged 1. Pareus that famous and judicious Writer in his Commentary on Heb. 8.11 hath these words Non itaque hinc recta conficiunt fanatici ministerio Ecclesiae opus non esse in novo Testamento quo ●am ad complement um tanta luck Deus in huc vitae per ministerium Evangelii nos preparat Fides enim est 〈◊〉 auditu auditus per verbum Dei Ideo dedit Christrs alios Apostolos alios Doctores ut Ecclesia exedificetur ad perfectionem futioram Vtrumque docet Scriptura omnes docert à Deo omnes debere audire legere meditare scriptur as verbum Dei. Itaque promissiones non evertunt praecepta neque positae causa prima tolluntur mediae Ut enim non sequitur Deus omnes pascit ergo non opus est pane agricultura per haec enim media Deus pascit Ita non sequitur Deus omnes docet ergo non opus est verbe Per verbum enim auditum praedicaetum omnes doret The interpretation is this Therefore those brain-sick men doe not rightly gather that there is no need of the ministry to the Church in the times of the new Testament because God to the compleating of so great light in this life doth prepare us by the Ministery of the Gospel for faith comes by hearing and hearing by the word Rom. 10.17 Therefore Christ gave some to be Apostles others to be Teachers that the Church might be built up to future perfection And the Scripture doth teach both viz. all to be taught of God and all ought to heare read meditate on the Scriptures and word of God Therefore the promises doe not overthrow the commands and precepts nor the first prime cause take away the meanes For as it doth not follow that because God feedeth us therefore there is no need of bread nor husbandry or tilling and sowing the earth for by these very meanes God feedeth us so it doth not follow because God reacheth all therefore there is no need of the Word for by the Word heard and preached he teacheth all Thus we see by a little how the judgement of this famous Writer joynes with us in what was formerly delivered touching the true and genuine sense of those Scriptures he hath much more in the same place upon his solution of divers questions to this purpose So learned Hyperius in his Commentary on this place of the Hebrewes is so full and copious that I hardly know any have written more largely on this subject unlesse it hath been in a Treatise by it selfe answering all objections against it which would be too much to transcribe in this place 2. For that place of 2 Pet. 1.19 many of the Ancients have understood it of the state of glory but learned Gerard in his Exposition of the words shewes it to be understood of Gospel-times here Sed per diem illucescentem Phosphorum orientem rectiùs intelligitur