Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	act_n	church_n	zion_n	19	3	8.9584	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92007	The ancient bounds, or Liberty of conscience tenderly stated, modestly asserted, and mildly vindicated.	Rous, Francis, 1579-1659.	1645 (1645)	Wing R2011; Thomason E287_3; ESTC R200087	74,527	88

assaylants punished So that with this difference is the Magistrate to carry himself towards the acknowledged truth and the reputed errours I meane so reputed by him he may and ought to do all he can to promote and inlarge the truth he ownes He is not to doe ought against the other in controversie nor suffer any to doe ought against them save to apply spirituall meanes to preach write discourse dispute exhort against them which kind of fighting is allowable among Brethren so it be with right spirits I expect here to be demanded What I thinke of this present Parliament and of their action in calling this Assembly and what I thinke of this Assembly For the Parliament I looke upon them under the Notion described and allowed in this Chapter as warrantably and lawfully improving an opportunity God hath put into their hands for the increasing of light and excussion of truth for which minde of theirs the blessing of Christ and the Churches awaites them and I hope they will not exceed their Bounds For the Assembly I looke upon them not as a Nationall Presbytery of the Churches in England but as godly and learned men congregated by the power of the State And I and all the people of God may and ought to seeke a proofe of Christ speaking in them which he may doe by vertue of generall promises to his people to be found of them seeking him and his will in and by all lawfull wayes and meanes and of the particular advantage of their ability as in every faculty the professors of it that are most exercised in it are likeliest to discover truth though alwayes they doe not but is not tyed by any speciall or particular promise to be present with them as he is to a Church Mat. 18. therefore I stand ready to embrace any light that Christ shall please providentially to minister unto me by their hands but tie my selfe by no meanes to their arbitrament further then I see it to be according to the Word for Christ never made them the Lords of my faith no not if they were the Apostles themselves Thus I have given my judgement at length in this matter and I think I give not much lesse power to the Magistrate in Religion then hath been by our moderne and more moderate Writers ascribed to them who contend on their behalfe for no more but outward Jurisdiction and state the * Primatus regius est quo princeps prae est Ecclesiae tanquam caput externae politiae seu quo Princeps est primas Ecclesiae quantùm ad externam Ecclesiae politiam Alst Primacy of the Magistrate onely in the externall policy of the Church relating onely to such acts as these Synodum convocare authoritate publicâ Constituere salaria Ministris Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae procurare conservare per Ministros Ecclesiarum jura constituere c. But including no such power as hath been disputed against for that appertaines not to the outward polity of the Church And my judgement herein for the Magistrates intermedling thus farre is founded upon this Reason or Principle It is lawfull for every man and so for the Magistrate nay it is his duty to doe all he can for the truth but it is unlawfull to do the least thing against the truth Now because by earnest invitations hearty recommendations exemplary profession generall tuition in a word by offering and proposing not magisterially forcing commanding imposing much and great and certaine service may be will be done for the truth and nothing against And because by the other way of forcing prohibiting censuring punishing impeacht in this discourse though something may light for the truth and sometimes as in Austins dayes is noted in the case of the Donatists yet much more prejudice is much more probably like to redound to the truth Many a truth snibd kept low or quite kept out Men confirm'd in obstinacy if in errors and more prejudiced against the right wayes through the force that hangs over them therefore that is lawfull and this is unlawfull And in relation to these benefits which the Church reapes and may expect from Christian Magistracy the Churches are commanded first of all when they come together by way of restipulation and for the further continuance and increase of this shadow under which they rest to pray for Kings and all in authority because they doe and that still they may through the benefit of their government lead quiet and peaceable lives in all godlinesse and honesty CHAP. III. The Question thus stated we proceed to prove the Conclusion THe Magistrates Cognizance of Religion and the differences therein is not the Conclusion disputed against in this discourse It is sufficiently done already by many able men and all the Presbyterian Authors agree with us in it allowing him onely that which is to be allowed every man viz. to lead forth his act what ever it shall be found to be under the conduct of a particular or personall Cognizance but a publique Magisteriall binding Cognizance they deny therefore to doe this were but actum agere Neverthelesse because some few considerations have been ministred to me in my own thoughts concerning this I thought good to offer them being not many as also because the Cognizance disproved may serve as a Medium against the Coercive act That this publique determining binding Cognizance belongs not to him appeares 1. Because it belongs to another charge reas 1 viz. to the Church properly and peculiarly to try the spirits and judge of doctrines therefore it is usurpation of the Churches power and interest to take this out of her hands 1 Tim. 3.15 The Church is there declared to be the Pillar and ground of the truth Not a Pillar one among others but the Pillar and stay of the truth in allusion to the setting up of the Edicts and Proclamations of Kings upon Pillars to the view and notice of all their Subjects So is the Church the Pillar of the truth exhibiting it to the view and notice of all men disclaiming and reproving the contrary errors by the Word of God Thus the truth as a Rock beares up the Church Mat. 16.18 and the Church in lieu is a Pillar beares up the truth the Magistrate is not the Pillar nor his Lawes and Proclamations By the * Ecclesiā cum dico non unum aut alterum sacerdotem aut Ministrum sed Legitimum ac Christianū coetum nomino innuo Humfred de Relig. verâ Conservanda pag. 24. Church here I mean not Petrus in Cathedra the Pope in his chaire nor the Bishops in their Consistory nor the Angels and Lights of the Churches onely but the intire Church instituted in the maine according to the Gospel Further see Rev. 1. where the Churches are resembled by Christ to John in a vision as golden Candlesticks Now the Analogy is plaine and not forged in respect of holding forth the light unto the world There be

Enemies And what is that Why the sword of the Spirit the Word of God it is described Emblematically Rev. 19.21 by a sword coming out of his mouth If Antichrist the great enemy shall be consumed with this sure then it shall be effectuall against the lesser And the Apostle cryes up not onely the sufficiency but the mightinesse of this meanes The weapons of our warfare are not carnall 2 Cor. 10.4 but spirituall and mighty through God 't is through God indeed and through him they are so mighty that Christ will not be beholding to King or Magistrate for their power to convert men by though he may use them to coerce insolent enemies and shelter the profession of the truth as was noted before Not by might nor by power but by my Spirit The Spirit of Christ is the Churches neck mentioned Cant. 4.4 that knits Christ and the Church together as the neck doth the head and the body and see how 't is described there Thy neck is like the Tower of David builded for an Armoury whereon there bang a thousand Bucklers all Shields of mightie men Christ you see hath not left his Church without a Magazine an Armoury even his Word and Spirit which is quick and powerfull wherewithall Christ that mighty man defended himselfe against Satan and overthrew him like that sling of David wherewith he prevailed against the mighty Philistim and what cannot this sword doe backt by the Spirit in the hand of Christs Ministers and Members For the Efficacy of all Christs Institutions in his Church lies in the Spirit and not in the flesh As in preaching and Sacraments so in Discipline so in beating downe Errors 't is Christ doth all by his Spirit not by such instruments nor in such an order as to satisfie the wisdome of man specious likely probable to a fleshly eye such as the Magistrates compulsion may seeme to be but by poore despised things that so he may bring downe the pride of man and the glory of the flesh and may traine up his people in the noble exercise of faith and may feast himselfe with the glorious ascribings of might and power to him alone But in the way that most men goe in drawing men to Religion they leave but little to God which practise hath indeed a principle in our natures that shews it selfe in other things as well as this For how apt are we in the point of Justification to confederate with the Babel-builders and a desperate adventure doe we count it to cast our selves upon the free grace of God in Jesus Christ so likewise in this busines we count it presumption in stead of faith to relie upon God in the use of spirituall means without carnall weapons to bring men to the truth and therefore we devise wayes to keep men in that they shall not stirre But if this be not of God it will have the same successe that Babel had God will come down and confound this pride Jer. 17.5 For cursed be man that trusteth in man and maketh flesh his arme and withdraweth his confidence from the Lord And this Arme stretched forth to an Heterogeneous act will wither and be shrivelled up a Reas 3. It is * Nō enim gladiis aut jaculis aut m●l●tari manu veritas praed catur sed suadedo cōsulēdo Quae auteni ibi suadendi libertas aut consulendi ratio ubi qui cōtradicit pro mercede aut exilium aut mortem reportat Athanas Epist ad solit vitā agentes contrary to the nature of Christs kingdome to have the ministery of these carnall meanes For 't is a sperituall kingdome 't is an invisible kingdome and the Apostle disclaimes as before all carnall weapons A mans inke may be tempered too thick with humane Elegancies to write the mysteries of the Gospel Christs kingdome is not of this world nor served by this world And as the manner of this world is contrary to him so he delights to walke contrary to the manner of this world who make their party as strong as they can but Christ hath chosen marke 't is upon choice not of necessity the weake things of the world even babes to shew forth his praise and strength His Spirit in the Ministry of his servants is that glorious Arme that he puts forth to conquer all the power of darknesse He * Psal 50.2 shines out of Sion the perfection of beauty not out of the Thrones of Princes as such and with his * Psal 43.3 light and his truth scatters the enemies of his truth Christs veine lyes in this in cloathing weak things with incredible strength and acting them on to glorious atchievements * Prov. 8. By me Kings raigne but shall it ever be said By Kings Christ raignes otherwise then as being nursing Fathers to his Church No but he rebukes Kings for his peoples sake and sayes Touch not mine anointed and doe my Prophets no harme He first anoints them and thereby teaches them all things and then sayes Touch not mine anointed Christ doth not use all meanes that he could use to establish his Kingdome and inlarge his Dominion He could have called for more Legions of Angels then he had units of Apostles to have rescued him So Christ could use the Ministery of the Civill Magistrate and make them his friends his champions but he hath not pleased so to doe Not many wise not many mighty are called and those that are he doth not use their might nor authority for any such purpose as to conquer but nurse for him by countenancing providing defending c. As the vine needs the pole to climb up by but yet grows up of it selfe Wee may bring an Argument à Majori If Pastours and Teachers reas 4 nay the Apostles themselves be not Lords of the peoples faith in a way humanely-authoritative to impose doctrine or practise upon them then much lesse Magistrates But the Apostle himselfe dares not assume that greatnesse Not that wee are Lords of your faith but helpers of your joy Ministers may be too magisteriall in their teaching and people may be too implicit in their faith and in their obedience to their doctrine as on the contrary the one may be too low the other too censorious It will be granted on all hands that if Religion be the Magistrates charge yet as it is not his onely so neither his first charge reas 5 for though it be the highest charge it follows not that it must be the proper charge of Magistracy But Magistracy immediately and directly respects the good of men their persons and outward being and Religion onely obliquely and Collaterally for such an end must be assign'd to Magistracy as doth competere omni hold among all and to levell Magistracy at an higher and further end then God hath or its own principle will carry is vaine Now this will presse after the other to be admitted likewise that the first charge must be first lookt