Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	according_a	act_n	act_v	509	4	7.6801	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74947	Rayling rebuked: or, A defence of the ministers of this nation: by way of answer to the unparrallel'd calumnies cast upon them in an epistle lately published by Thomas Speed merchant of Bristol, unhappily become the Quakers advocate. Wherein, some Scriptures are opened, and diverse things objected by the Quakers, examined and answered. With an hortatory epistle prefixed to fasten Christians to Jesus Christ in these un-glewing times, wherein so many play fast and loose with him. By William Thomas minister of the Gospel at Ubley.	Thomas, William, 1593-1667.	1656 (1656)	Thomason E883_5; ESTC R207300	68,071	90

deceit for when they say speak no more than you have experience of then you live in they who have had personall discourses with them find from thence ground to declare 1. That this is to silence you from ever mentioning the Histories and Prophecies of the Scripture as Creation coming of Christ into the world Day of Judgment Resurrection of the body which being past or to come we can have no present experience of Or 2. that by this meanes all the Scripture must be construed as metaphorical in an Allegory the Creation Adam Eve Wildernesse Canaan Kings Prophets yea Christ himself his Flesh Bloud Crosse Jerusalem Herod Pilate Churches Elders Autichrist and what not to be fulfilled in the Allegoricall construction of particular experiences If there be no such mistery of Iniquity as this in his mind and again if he do not intend in these words a living up to our Doctrine in full perfection which we dare not pretend unto then let him know that the desire an I endeavour of the publick Teachers in England is to expresse both within and without themselves the life and power of that they preach to others wherein what their attainments are let those witnesse among whom they are best known and say whether they be not such as to prove this part of his charge a false accusation T. S. 12. They say that the minde of God is not to be known by study in an Vniversity but by revelation of the Spirit who alone knoweth his minde 1 Cor. 2. 11 12 c. W. T. A. If he mean the minde of God cannot be known savingly by nature or by humane learning that we say too and hold against the Quakers that God doth not so enlighten every one that comes into the world as to know the minde of God in that sense But if he mean it cannot be known notionally that is so as to understand in many points the truth of Scripture-Doctrine that we deny Scribes and Pharises may fit in Moses chair and teach those truths that other men ought to hear Mat. 23 2 and therefore they may know them themselves Unto this I adde that humane Learning considered in it self will not acquaint us with the minde of God but yet being sanctified it s a great Assistant for that end T S. And that Pa●l and Peter and other the Ministers of Jesus Christ in Scripture did not serve an apprentiship in any Vniversity to ●arn the Trade of Preaching but did preach that Gospel which Christ by his Spirit revealed in them and therefore they charge us to be Ministers of the Letter only because we preach the Saints words but do no● witnesse their condition W. T. A Paul and Peter were instructed by immediate revelation which we are not so presumptuous as to expect or to m●●e the condition of the Apostles our condition if we must do all that Paul and Peter did then we must go up and down and not tye our selves to a particular place and then what need is there of that reading study meditation which Paul presseth upon Timothy 1 Tim. 4. 13 14 15. 2 Tim. 2. 15. Yet did not the Apostles preach only by revelation of the Spirit within them but according to that which the Spirit in Scripture revealed to them Acts 26. 22. by which they were willing to have their doctrine examined Acts 11. 17. As for the rude illiterate scoffe of an Apprentiship what conscience this Merchant makes to instruct his Family in a right Religion and to confirme them in piety by Family-prayer may well be suspected But you may be sure he is an Apprentice-taker and so is skild in this language and accordingly must thus speak but it is because he hath a minde to be abusive for otherwise he hath looked so much upon the University I think as to know that schollars do not live there in the nature of Apprentices but study the liberal Arts in a free and ingenious way But his wantonnesse I must say his prophanesse also rises higher when he speaks with all contempt of preaching as if it were some common Trade when it is that glorious calling wherein the Son of God spent his time when he was here upon earth and which is the way of God in which he is well pleased to save those that believe 1 Cor. 1. 21. That we are Ministers of the letter only is his saying only but he hath a great reason for it to wit because we preach the Saints words but do not witnesse the Saints condition And what 's this witnessing the Saints condition that is a part of their gibberrish who devising a new Religion had need devise a new uncouth language Let him speak plainly and as men use to speak that are not afraid to be understood If he means by witnessing their condition to give witnesse to the truth of God that they still do and desire more and more to do by their Doctrine and whatsoever he saies to the contrary by their conversation yea many of them have formerly sealed it with their bloud and many more are ready by Gods assistance to do it when God shall call them to it which may be quickly for we are not so secure whatsoever heights his petulant Pen puts upon us as not to think of suffering in a way of cruelty by those by whom we suffer so much in a way of calumny T. S. 13. Their blasphemies do not end here but they proceeded on and declare both to us and our people that all our tai●in● and profession of Christ his death rresurection and righteousnesse in the notion though never so orthodox shall nothing availe us or them unlesse we witnesse the life of Jesus in us and his eternall power raising us up to newness of life W. T. A. That the profession of Christ in the notion will nothing availe Ministers as to their salvation without the power and life of religion we easily grant and therefore in that regard his charge is ground lesse and hath nothing in it but only an oblique and untrue taxing of the Ministry of this Nation as if there were nothing of the life of Jesus in the publique Teachers thereof But that Orthodox teaching will nothing availe others When the Teachers themselves are bad let him prove and disprove therein our Saviour himselfe Math. 23. 2 3. T. S. 14 They doe not spare to publish it as truth and practise accordingly that he that respecteth persons doth commit sin and therefore it is Heretiques as they are that they will no sooner bow down to the rich man wearing the gold-ring and the goodly apparrell then to the poore man that 's clad with vile rayment of which if permitted O you Rulers and Magistrates this will be the sad consequence that you will neither be stil'd honourable nor worshipfull nor we be cal'd by the well-pleasing Titles of Doctors and Divines W. T. A. Let such uncivil men prove that Christ was a respecter of persons

Gal. 6. 6. 1. 2. 3. k In a sober Answer to this angry Epistle p. 10. 11. 1. l Heb 9. 10 m Heb. 4. 12. 2. n Levit. 24. 13 14 15. o 1 Kings 21 8 9 10. 3. 4. p Gal. 4. 29. q Gen. 16. 12. 5. r Ephes 4. 11. a If we should admit that we are as like the Scribes and Pharises as the Quakers are like Christ we should not suffer much for that 's to be most unlike ſ 1 Pet. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. 9. 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicat eam praesentiam quae cum ipso mundo coepit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nempe etiam antequam mitteretur Johannes aut ipsemet in mundum veniret Beza Calvin in Mat. 23. 37. Neque hic disserit quid sacere inceperit ex quo fuit in carne manesastatus c. * Viri per nativitatem ex utero matris as Joh. 18. 37. 12. 46. piscat * Calvin Cartwright Piscator Polanus Syntagm L. 6 c. 18. Cameronis Opera p. 233. est loquutio in scripturis usitata illud Deo tribuere quod sieri non potest nisi a Deo licet in omnibusnon fiat ut Psal 145 14. Omnes cadentes licet in lapsibus suis multi manent * And therefore is called salvation Acts 28. 28 Heb. 2. 3 Mr. Baxter hath answered them well and warily when he saith All that come into the world of nature he enlightneth with the light of nature and all that come into into the world of grace he enlightneth with the light of supernatural revelation The Quakers Catechisme p 7. Sober Answer p. 12 13. t Joh. 1. 5. A faithfull discovery of a treacherous designe p. 11. 1. The Scripture speaks not in those places logically and definitively but Rhetorically by way of amplification v Isa 11. 6. Act. 2. 17. w Jer. 3. 15. 2. 1. a They taught at a great disadvantage in the Old-Testament for no teaching was effectual without the New there was never any merit or Spirit but from things acted in the New-Testament nor so effectual as in the New The knowledge then was but like a drop this now is like the Sea Heb. 2. 14. Acts 2. 17. b So Tremel Jun. in Jer. 31. 34. Non autem solum decebunt eclipsis frequens ut Gen. 32. 28. 1 Sam. 8. 7. 2. c Take these three together The Spirit in the Word the Spirit in the Ministry of the Word and the Spirit in the heart of a sanctified Christian and then it 's true that no Christian taught by these needs any man should teach him or Angel either Gal. 1. 8. otherwise or any other thing than the Spirit in these three teacheth Rom. 1. 19 20. ch 2. 15. 1. 2 Mat. 5. 48. 1. 2. 3. y Gen. 20. 5 6. Psal 66. 18. z Rom. 10. 4. Col. 2. 10. vide Davenant in locum a 2 Cor. 1. 7 The Worlds wonder or the Quahers blazing Star ● 16. 17 See John 2. 19 20 21. 16. 18. 19. Luke 24. 27. 2. b Acts 17. 11. c Jer. 20. 7. d Gal. 3. 1. Act. 19. 24 25. Mat. 5. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prohibition so universall that it admitteth of no exception Fallacia à dicto secundo quid c. f So James cap. 5. 12. without any comma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. g Therefore James saith neither by the heaven non by the earth nor by any other oath to wit by the like creatures again by no oath at all in ordinary talke so as to make our communication a swearing communication opposite to Yea and Nay i. e. to an affirming or denying communication without any oath * Your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Psal 63. 11. Isa 65. 16. Jer. 4. 2. And thou shalt Swear c. Deut. 14. 29. Numb 18. 21. 1. Heb. 5. 1. 2. * Godwins Moses and Aaron lib. 6 cap. 3. Godwin ub● supra 4. 5. 1. 2. Luk. 10. 3 4. 1. a Luk. 10. 7. 2. 3. k Mat. 4. 7. 2. o Nominasse est refutasse Acts 21. 7. * 2. Tim. 2. Luke 10. 7. 1. 2. 3. * Before the honorable Committee of Parliament when the business of Tyths was in agitation An. 1653. See the Paper entituled Some modest and sober Considerations about Tyths 1. 2. l A sad complaint of this was made by Pareus Professor in Hiedleberg to Dostor Twisse when he was there with him as was reported by D. Twisse himself to a friend of his 1. 1. 2. 2. 3. 4. 5. 6. m Mr. Sam. Crok Pastor of Wrington in Sontersetshire preache Ann. 1627. 1. 2. Answ 1. 2. 3. a Somthing for bread for cloath for drink for all men are nourished and maintained by the same elements Other setled wayes of maintenance will not afford a proportion suitable to that Rule b The 4. thing may be further explained by what he delivered in the preaching of the Sermon to wit thus I take the Law of Tythes said he to be more than Judiciary even Ecclesiastical which comes neerer the second Commandement than a matter of robbery between man and man It s a Law therefore though not immediately promulgated from God yet enacted by men for God The things are consecrated to God and the Law of those things is consecrated to God too therefore cannot be taken away Do Christian Magistrates require subjection as to God because it is said give to Caesar that which is Caesars And is it not a subjection to God to obey this Law for God 1. 2. 3. a In their Sober Answer to this angry Epistle newly put forth p. 18 c. 1. b Nehemiah 10. 32. to the end and 13. 10. c To wit either by themselves or some other godly persons that saved them that labour which if others would do for us we should sit still with thanks 1. 2. 1. a Luk. 1. 70. 1 Pet. 1. 11. 1 Thes 2. 13 b See the faithfull discovery of a treacherous designe Pag. 33. 2. 3. see a faithfull discovery of a treacherous designe p. 28. 1 Cor. 2. 10. Galar 1. 16 A. vid. Amesium in 2 Pet 11. de differentia Apostolo●ū ministrorum ordinar Jam. 2 9. a 1 Sam. 2. 29. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou La. Tu thou Loquendum ut vulgus Job 27. 5. 6. * 2 Tim. 3. 15. Luk. 3. 7. Eph. 2. 7. a Tit. 1. 13. Rebuke sharply praecisely severe a Honest Phocion applauded once by the people who never used to like him wondered a● it and said to one n●er him Ecquid imprudenti hod●è mihi excidit mali Have I let fall any ill passage that the people are so pleased Moral in Job l 22. cap. 23. Haeres 64. Rom. 2. 1 Sam 2. 17. 2 Sam. 12. 14. 2 Cor. 8. 23 a 1 Sam. 22. 22.