Selected quad for the lemma: spirit_n
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A91786
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A few ingredients against the venom in William Roger's book, stiled, The Christian-Quaker distinguished, &c.
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Richardson, Richard, 1623?-1689.
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1681
(1681)
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Wing R1394; ESTC R42313
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8,214
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24
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precious till Samuel And what Wonder the Hirelings did not through Covetousness and By-respects instruct them perfectly in the Law of Moses when as some Write that in former times D. Favour Antiq tri c. 13. some Thousands of Parishes never heard the Scriptures Read to their Understanding and scarce one Priests Study in a Hundred had them and had Images Will you that are for Liberty impose so upon them what they knew not nor probably could in some times cast all out It 's said of the People of Samaria 2 King 17.31 41. They Feared the Lord and Served their Graven Images And many Ages after they were not com'd up to Moses Law strictly yet Christ prefers the Mercy of the Samaritan Luc. 10.33 17.16 18. and Leper's Thankfulness not comed to the Form before the Levit and Priest the highest in it without them yea the Woman of Canaan's Faith before the Israelite's Blindness and Pride makes Hipocrisy not discern the differences of Times and States Mat. 19.18 considering that Much was winked at and suffered to the Iews because of the Hardness of their Hearts Chrysostom Jerom. Euthymius Theophilact Rabanus Lyra. Aquinas others on Jer. 7. Isa 66. Mat. 5. and others And those called Fathers and School-Men note That God indulged Sacrifices c. to them which were among the Heathen And the Heathen Writers say That several Customs were amongst them that were amongst the Jews as Herodotus the Antient Greek Historian who himself Travelled amongst the Egyptians tells of them and the Persians without probability of the contrary passage according to some Heb. 9.10 Baptisms Yea to come nearer to that which is continued even to our Times and has been winked at in many questionless Men fearing God and working Righteousness and doubtless accepted of him viz. Baptism Tacitus Arrianus Polyaenus Hesychius Apulcius R. Elias de Wides Herbanus Judaeus Petr. Blesensis Tertullian Nonnus on Nazianzen Joseph Vice-comes Anti. Marsil See J. Selden de Successione ad leg Jud. c. 26. Both Heathen primitive Christian and other Writers agree that it was among the Heathen practised in their Imitations or entrances into their Mysteries of Religions even amongst the Ancientest Egyptians Persians and Graecians amongst the Jews in receiving in their Proselytes after continued among them when turned Christians consisting of them mostly at first as may be Read in these Writers Questionless Charity has cause to Conclude that if a Prophet of the Lord had come to Micah's Family that proceeded in the Work of Reformation in that dark Time he would have been Received as Elias was and his Message And will you that pretend not only to More Liberty Argumenta ad hominem but also to More Charity and own an Vniversality of Light and Grace and More Reformation In Charity come short of all sorts of Protestants For several of them of most Eminency in each Bishop J. Vsher Sermon of the Unity of Faith Ri. Baxter in Church Hist Justin Martyr Clem. Alex Chrysostom Lud. Vives Andradius T. Aquinas Lyranus Collius Sotus Canus and many others Zuinglius D. Potter ibid. Author of no Preexistence cites Luther and other Protestants have declared That They cannot believe but that many Papists tho Living in dark Times and Places and serving God which was with Images c. were yet Good Men and accepted in the measure of Sincerity in them such as Taulerus Thomas a Kempis Gerson Francis Sales and others Yea short of Papists too in Charity For many of them as well as Protestants and Antient Primitive Christians their Charity extended thus far viz. That not only Infants Naturals Deaf-born Distracted c. but also Pagans before and since Christ if their Life be Vertuous morally Honest by God's Mercy and Christ's Merit they may be Saved because God is not tyed to Means As for the Woman of Tekoah he is the first I have met with that has discommended her as a Lyer for using a form of wise Speech See the Parable of the Prophet to Ahab in 1 Kings 20.39.40 c. Bible Contents Bible Marg. Notes against 2 Sam. 14. v. 6. v. 20. called a Parable which he over and over calls a Lying Story as Nathan did yea Christ What Blasphemy were it to say He spake Lyes when He spake Parables Let W. R. look into his Notes he speaks of concerning the Women in 2 Kings 23.7 which none commends but argues from of those worthy Men exiled in Queen Maries time and he will find they call that form of Speech a Parable Assembly Annotations on the same Villalpand and others as do also the Assembly of Divines Villalp And I question not any Judicious Man if it deserved enquiry being such a ridiculous Scruple And as ridiculous it is to Scruple Whether there was a Church in Jacob's House when he told his Wives his Vision and they believed and obeyed in following and exhorted him to return to the promised Land as Abraham did a Figure of the True was there no Religion in all this As much Ground to say That there was none in Isaac and Jacob's Blessing their Sons For here was a Vision and Command of God and Belief and Obedience yielded to it And do Types contain No Religion Yes and also fore-shew what shall succeed as Degeneracy in some sort shews what has proceeded as aforesaid The like is the slighting and accusing our Churches or Meetings with a mixt unqualified number of Younger with the Elder not exclusive as they would have them and of a nominated Select Number of Men contrary to the General Rule Judicia dehent esse publica See Fox Mart. That Judgments should be publick as J. Philpot pleaded to Bonner as I remember And the choosing at times supposes not the Excluding Act. 6.5 15.12 22. but Excusing of the presence of the rest for other Services and Businesses fitter and incumbent Magna Charta our Laws require themselves to be Read publickly several times a Year and Judgements concerning them are publick Indeed if the General Meeting were frequented by the Bad and they over-ruled the Good which is not nor cannot be proved then it were to be denied and separated from In Thesi But that will not overthrow the General Meetings of the Churches and the Examples thereof in Scriptures But as for the expediencies of Times Places Manner c. whom may we expect the Lord should make use of in ordering the Churches but them that Planted and such as God shall raise up in the same Spirit according to the Scriptures He that instrumentally called the Gentiles is called The Apostle of the Gentiles So of later time Apostolus Mechliniensis Pappas Boniface of Germany Sadeel our Brittish Rumold is called the Apostle of that Country he Converted as Theophylact of Bulgaria and such others But if the Vision of God be called in such a one an Imagination and in others that give Testimony to it an Imitation there Dispute by Arguments ceases We own with Protestants the Scriptures to be the Outward but the Spirit to be the Inward Immediate Iudge of the Church and the sharp Sword that proceeds out of the Mouth of the Word of God must decide that and hath done it And the Ear where it is Hear and the single Eye the Light of the Body that can See And Judge who is the Apostate Schismatick c. And who the true Christian with Christ's Spirit and distinguish betwixt the Spirits of Division Schism or Heresy of a darkned Understanding with a perverse crooked Will and the Tender with Weakness and ignorance Invincible as they Term it and make a Difference between them even in the same Action We do not with Papists place Heresy and Schism more in Judgement than in Will But confess That he that goes against his Judgement though not so well informed Condemneth himself though in going according to his perswasion he also often go amiss and is not therein justified though winked at not turned away from but meekly born with admonished and instructed watched and waited for R. Richardson Obadiah ver 3. The Pride of thine Heart hath Deceived thee c. ver 4. Though thou Exalt thy self as the Eagle and though thou set thy Nest among the Stars thence will I bring thee down saith the Lord. THE END LONDON Printed for John Bringhurst at the Signe of the Book in Grace-Church-Street 1681.
to the Nature of that perverse and crooked Serpent who goes contrary to the Wayes of God putting Darkness for Light and Light for Darkness Flesh for Spirit and Spirit for Flesh Carnal Weapons for Spiritual and Spiritual for Carnal Apostate for Christian and Christian for Apostate Church Censure for Persecution and Persecution for Church Censure Self Will for Tender Conscience and Tender Conscience for Self Will. And knowing the Nature and Tendency of that Spirit to Persecution though complaining causelesly of Force and pleading so much for Liberty comparing in W. Rs. Book Part 4. Pag. 4. with Part 3. Pag. 64. I think there 's Reason enough given to put the Question viz. What he understands by Delivering to Satan For Satan signifying an Adversary or Enemy if as he gives to understand Paul understood not thereby the Devil according to common acceptation of ordinary Capacities who as they Write did Beset See Ps 78.49 1 Sam. 16.14 Judg. 9.43 Cave's prim Christianity Oecumenius and others Vex and Trouble those that were under Church Censure as such as were for that time Seized and in Possession of him or so What other Adversary will he find as a fit Expedient for the Destrustion of the Flesh Will he have him then to intend the Heathen Magistrate to Destroy their Body for no other Magistrate than Heathen then was as the Papists do now by their Magistrates and as the Tendency hereof is at this juncture accusing Us of Popery to expose Us to the People and Hypocrisy of masked Papists Popishly affected Officers and Time-servers and Self-servers to serve themselves of Us under such pretence But may not ordinary Capacities reasonably Answer That seeing the Christians Weapons were not Carnal but Spiritual not Outward but Inward the Delivery was to a Spiritual Adversary See Beza's large Notes on 1 Tim. 1.19.20 1 Cor. 5.5 for the Destruction of the Flesh Spiritually and Figuratively understood for Carnal Mind that the Spirit of the Mind might be Saved c. And if Consulting the Light to use his words do not tell him so See Beza's lesser Notes with whom agrees Marlorat Why can he not consult the Marginal Notes for this as well as for the Women in the Kings and clear it to Us That he intends no outward Force about Religion to satisfy Friends having given them more cause hereby to Question it than G. F. because he has not impertinently expressed it to his Mind in Part 4. Pag. 66. though in abundance of places in his Books All his proof is all Negative which proves nothing against Hundreds of Affirmities proving the contrary But his Light denying the Apostles delivering to Satan to be to a Spiritual Adversary the Devil concludes it was to an Outward Carnal for there 's not a Third So joyning to the Papists who have an Outward Devil an Vgly Tormentor in their Inquisition in imitation like other things in the Apostacy So in imitation of the Primitive Church who had no Magistrates and so only Spiritual Censures their Priests appropriating the Church to themselves claim an exemption from Magistrates Power even in Temporals and yet according to the confused Nature of that Spirit Punish others by them for Spirituals In like manner there remains in their Qunneries some imperfect Footsteps of Womens Services in the Primitive Times Polydor. Virgil. as is confess'd by themselves as in the Women that wove Hangings for the Grove in the Jews Apostacy to Idolatry is shewn some Footsteps of Womens Services in the Temple formerly as in false Prophetesses Sowing Pillows c. of the true Prophetesses by which imperfect Footsteps things may sometimes be traced upwards But that 's not all to prove it For both the Scriptures and Histories Declare that God had his Services for Women which is so much struck at both without the Law under the Law and under the Gospel and is generally confess'd Many Protestants as well as Papists acknowledge B. R. Montague appar 3. J. Maxwel and others That those call'd Sibyis that Prophesied of Christ were endued with the Spirit of God To pass by Deborah Hulda c. and come to such as are specially opposed here such as had a part in outward Services distinct Beza speaking of Anna sayes Such Honourable Widdows whereof mention seems to be made Beza's larger Notes on luc 2. 1 Sam. 2.22 Were employed in many dayly Ministeries of the Temple and of the Poor which manner in some sort the Apostles after retained Junius that Translater of the Bible speaking of that manner of Deaconesses in the primitive Times desires Jun. Eccles lib. 2. cap. 4. The Restitution thereof in his Time Such a Restitution in our Times makes this ado Josephus describes a Womans House in the Temple Joseph de bello Jud. l. 6. c. 6. for themselves and strangers that were Women Cave Bucan Gualter and others confirm the Vse of Deaconesses in the Gospel-Times Sutclif ibid. and Presbyterians desired them So that the thing is without all Question as may be fully cleared hereafter For the endeavouring of the promoting of which Restitution how the Enemy busles to hinder it In this Book carping at the Allusions from Scriptures in Favour of it as not Material Whereas we find in Scripture many more used by the Apostles against the Jews and may well suppose many more while they Reasoned with them from the Scriptures One speaks of Fifty Turrianus Ch. 2.23 out of the Book of Isaiah onely As Matthew alludes for the name Nazarene signifying A Branch to the Prophets speaking of the Branch Paul alludes to Sarah and Hagar Jerusalem and Sinai as types Psal 110. is alledged to prove Christ's Everlasting Priesthood c. How would those Proofs take with these Men in these Times who so deride Examples of Vertuous Women to be mentioned for Encouragement as those that Lamented Jephtah's Daughter The Question is Whether that Humiliation was not a Religious Act. And Was not Rahab a Vertuous Woman Heb. 11. ver 31. And Why not then Micah's Mother which he calls That Abominable Quotation nay more Religious also seeing She Dedicated the Silver to the Lord and What she did she did it to the Lord Sebomenai Ch. 16.13 13.50 though Ignorantly The Woman in the Acts were Devout or Religious though they had zeal without Knowledge And nothing is proved against her being Vertuous And it seems there was a Religious House for Micah had got a Levite and an Ephod c. And the Images were Teraphim which Jerom Jerom. on 1 King 22. 6.16 and Aquila say were Cherubim and Seraphim which were the Ornaments of the Temple and that they were Furniture So Hamahalzen the Persian J. Gafferel cur sect 5. and Ornaments for Priests as the Ephod c. See Hos 3.4 But I shall not stand to Excuse nor Dispute that Though it may seem the Lord winked at that time of Ignorance when the Word of the Lord was