Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	see_v	7,891	5	3.8652	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89189	A sober ansvvere to an angry pamphlet, or, Animadversions, by way of reply, to Robert Barclays late book (entituled, Truth cleared of calumnies) in answere to A dialogue between a Quaker and a stable Christian by VVilliam Mitchell.	Mitchell, William, 17th cent.	1671 (1671)	Wing M2294; ESTC R43708	69,116	149

Testament Though the inward testimony of the spirit be of great use to perswade and assure us of the divine authority of the scripture yet it is false to affirme that this can be proved no other way but by the spirits inward testimony there are other arguments whereby the authority of the scripture may be convincingly and solidly proved against Turks and Pagans and all Anti-scripturists whatsoever Let me crave leave to put Quakers in minde of one argument which is excellently improved by that judicious servant of GOD Mr. Baxter in his book of the Saints rest page 239. Where he thus reasoneth if the Scriptures be neither the invention of Devils nor of men then they can be from none but GOD he takes it for granted that good Angels could not be guilty of forging the scriptures now he proves at length it would be needless to set down here the full proof of this argument because the book is common and in the hands of many that the Scripture is not the invention of Devils that no meer men were the inventers of Scripture it was neither devised by good men nor by bad men then sure by no man and consequently must of necessity proceed from GOD. When the Ancient Fathers had to do with Pagans who were strangers to the inward testimony of the spirit they made use of other arguments in proving the Scriptures Divinity such as the Heavenliness of the matter the Majestie of the style the efficacy of the Doctrine the verity of the predictions and by these and such like arguments they confounded the learnedst Pagans And JOHN CALVIN lib. 1. cap. 7. of his Instit plainly supposeth that there are other arguments besids the testimony of the spirit to prove the divine authority of the Scriptures saith he verum quidem est si argumentis agere libeat multa posse in medium preferri quae facile evincant siquis est in Coelo DEUS Legem Prophetias Evangelium ab eo manasse i. e. True indeed it is that if we pleased to deale by arguments many things might be produced that may easily prove that if there be a GOD in Heaven that the Law the Prophets and the Gospel came from him Now seeing the Quakers have cited CALVIN I would advise them to look to the 9. chapter wherein be fully sheweth that fanatical men who forsaking scripture betake themselves unto revelation do overturne all principles of godliness He saith that Ioh. 5.39 may be translated ye search the scriptures as Pasor translateth the words Ans The same Pasor speaking of that scripture the kingdom of God is within you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rendereth the words in medio vestro in sinu gentis vestrae that is in the midst of you in the bosome of your nation and yet the Quakers will not admit of this translation It is confessed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by some even PROTESTANT Writters in the indicative mood though by that which followes it appears to be imperative rather then indicative for the great controversie at that time was whether Christ was the Son of GOD and the true Messiah now Christ remits them to the scriptures which the Jews deservedly had in high esteeme as bearing witnesse unto him search the scriptures and they are they which testify of me As who would say peruse them frequently search them diligentlie digging for these heavenly treasures as men do for gold who break every clod that they may find the golden oare Neither doth Christ check them when he saith in them ye think to have eternal life this was a true thought as to the scriptures pointing out the way to Eternal life 2. Tim. 1.10 Seeing the Quaker page 29. granteth that the scriptures are profitable for doctrine correction reproof instruction in righteousness why then doth he not acknowledge them to be a perfect rule of faith and manners VVhat more can be requisite to prove their perfection then their teaching truth confuting errour reproving sin and discovering duty There is enough said and delivered in the Scripture to direct us in things to be believed and practised and if the Scriptures do not actually profit us for this end the blaime is to be laid at the door of our ignorance and perversnesse Now the scriptures are thus profitabe that the man of God may be perfect i. e. That the Minister of Jesus Christ may be compleate and every way fitted for the work of his Calling for though any man led by the spirit of GOD may in a general sense be called the man of God yet the Lord honours his Ministers with this tittle and peculiarly attributs it to them 1. Sam. 2.27 and 9.6 1. King 17.18 SECT III. Shewing that the Spirit within is not the Rule In stead of answering my argument proving that the Spirit within is not the rule he saith did these Jews receive Christ who had the scriptures Did they not reject him and why Because they hearkned not to the inward voice and testimony of the Father concerning him and this was the testimony which he said was greater then that of John Ans Look into the place where Christ speaks of this testimony and it will be found that it is no inward voice of the Father there spoken of See Ioh. 5.36 I have a greater witness then that of John for the works which the Father hath given me to finish the same works that I do bear witness of me That is his works in doing miracles these were a more convincing witness of Christs being the promised Messiah then that of John And therefore when Iohns Disciples askt saying art thou he that shal come or do we look for another Jesus answered go and shew John these things which ye do hear and see the blind receive their sight c. As for that testimony which the Father gave concerning Christ verse 37. it was not an inward voice and testimony but an outward audible voice from Heaven Matth. 3.17 compared with 2. Pet. 1.17.18 And Christ reproveth the unbelieving Jews in that they were ignorant of the Father though they gloried so much of him as being the people whose Progenitors had heard the voice of GOD Deut. 4.12 Now Christ sheweth that all this was nothing to them for they were strangers to such manifestations of GOD and they looked not like that people whose Ancestors had heard so much of GOD ye have neither heard his voice nor seen his shape He saith there is not any word 1. Ioh. 4.1 of trying the spirits by the scriptures Answer It is sufficient if there be warrand in other places though no express mention of it in this for trying the spirits by the scripture Now seeing every spirit is not to be believed that is every doctrine propounded as received by inspiration from Gods spirit false teachers will be as ready as any to boast of the spirit and therefore we must try from what spirit their doctrine cometh And what surer and

do was to administer the outward Element but Christ could give the spirit by means of the outward Baptism so that Iohn here depresseth himself advanceth Christ it being Christ alone who bestoweth what the outward Baptism signifieth I indeed have baptized you with water but he shal baptize you with the Holy Ghost He saith they agree not in the end for the end of Iohns Baptism was but to point and shew forth the other as the end of the shadow is to point to the substance Ans The Scripture speaking of Iohns Baptism calleth it the Baptism of repentance for the remission of sins Mark 1.4 intimating that its end was to signify and seale remission of sin which likewise is the end of Christs Baptism Act. 2.38 Now Iohns Baptism and Christs agreeing not onely in the Authour but also in the matter and end this proveth thar there is no substantial difference between them Object They differ in substance for it is written Act. 19 2.3.4.5 that there were of the Baptism of Iohn who had not so much as heard of the Holy Ghost Answer The meaning is not that they heard not of the person of the Holy Ghost being Disciples and Believers they could not be totally ignorant of this doubtless they were acquainted with the Scriptures and from thence they could not but know that there was a Holy Ghost But the thing they were ignorant of was the visible miraculous and extraordinary gifts of the Holy Ghost which then flourished in the Church and yet were not common to all that were Baptized Act. 8.15.16 they prayed for them that they might receive the Holy Ghost for as yet he was fallen upon none of them onely they were baptized in the Name of the LORD JESUS The Apostle did not anew baptize those persons that had been baptized with the Baptism of Iohn onely he gave a right explanation of Iohns Baptism and then laid hands on them upon which followed the gifts of the Holy Ghost viz speaking with tongues and prophesying verse 6. SECT II. Shewing that Baptism with Water is an Ordinance of CHRIST and to be continued in the Church He addeth That where Christ commands his Disciples to baptize Matth. 28. there is no command to baptize with water Answ The subsequent practise of the Apostles may satisfy sober persons that Christs command had reference to baptizing with water Can there be a better comment upon the command then Apostolical practise And it is observable that when Philip had preacht Christ to the Eunuch and it would seeme had informed him of the ordinance of Baptism however it is sure the knowledge of it he had immediatly upon the sight of water he desired to be baptized Act. 8.37 see here is water what doth hinder me to be baptized And that command of Christs Matth. 28. to his Apostles as it doth not expresly speake of Baptism with water so neither of Baptism with the spirit and therefore if the Quaker exclude the one he may likewise exclude the other Object It is said baptize into the Name of the Father Son and Holy Ghost and this is Baptism with the spirit Answ This is affirmed but without proof The Name of GOD hath various acceptations and how doth he make good that it is taken here in his sense and not any other way If by baptizing into the Name of GOD he meane regenerating of men making them just and holy like GOD Then I say this was commanded before when our Lord said go teach or disciple all nations doth not this imply an endeavour to make them holy and righteous And therefore if Baptizing them into the Name of GOD import the same thing this would inferre a needless tautology in the command of Christ which the GOD of wisdom will not owne in so short a summe of words He addeth page 50. That Peters words in baptizing Cornelius after he had received the spirit imply no command Ans Is it not totidem verbis in plaine terms said he commanded them to be baptized in the Name of the LORD Act 10.48 and the Scripture phrase of doing a thing in the Name of the LORD is as much as doing it at his command and by authority and warrand from him Matth. 18.20 Where two or three are gathered together in my Name that is in obedience to my command there am I in the midst of them Object That the Apostles received no commission to baptize with water is clear from that of Paul where he saith I thank GOD I baptized none of you but Crispus and Gaius and the houshold of Stephanus for I was not sent to baptize but to preach the Gospel 1. Cor. 1. Answer If the Apostle had no commission to baptize with water how was it then that he thus baptized some He would not have done this of his own head and self-will Paul should have sinned in baptizing any at all without commission and therefore we gather that he was sent indeed to Baptize but his principal mission was to Preach and this is not an adding to Scripture but the true meaning of it which will be further cleare by comparing it with Hos 6.6 for I desired mercy and not sacrifice Now it is certaine that sacrifice was a thing that GOD required but mercy was the principal thing it was not so much sacrifice as mercy that GOD called for Even so Christ sent Paul not so much to Baptize as to Preach he sent him principally to Preach as being a more principal work The Quakers instance about worshipping of Images is altogether impertinent the Religious worshipping of them more or less is absolutly forbidden But Paul had not such an absolute prohibition as to baptizing with water otherwise he had not adventured upon the baptizing of any He saith That Scripture Matth. 28.19 relateth to the Baptism of the Spirit and not to Baptism with Water Arsw Because this is the maine Scripture that the continuance of VVater Baptism is grounded upon it will be needful to clear that by Baptism here is intended not the Baptism of the spirit but Baptism with water For making out of which two things are to be remarked 1. That the Baptism here mentioned is held forth to be the action of the Apostles hence Christ said to them go and teach all Nations Baptizing them Now to baptize with the Spirit is spoken of as the peculiar action of Christ to ascribe to men a power of Baptizing with the Spirit is to attribute to them what is peculiar to Christ Matth. 3.11 he that cometh after me is mightyer then I he shal baptize with the Holy Ghost 2. The Baptism of the spirit is a sanctifying renewing operation of the spirit in and upon the heart Now if this Baptism were here intended then the duty commanded should be confounded with the promise for the promise is I will be with you that is by the assistance presence and powerful operation of my spirit accompanying your labours making them effectual upon

He asketh Why I cite Ephes 4.11 Answer To shew that Christ appointed Ministers to be in his Church and here is touched the principal and publick Officers given to his Church whereof the three first were extraordinary and but temporary and the three last ordinary and perpetual For should these cease as the former Then Christ might come under that imputation of not being faithful to his promise who gave them to continue till we all come in the unity of the faith unto a perfect man He addeth That it is owned by them that the Ministry is not common yet that hinders not but that any of them may speake when the saints are met together according to 1. Cor. 14.31 Answer I would aske how he can make out that the prophesying mentioned in that place is an ordinary Office And if it be extraordinary then it can be no foundation for Quakers to build an ordinary practise upon Besides when it is said ye may all prophesie one by one it is not to be understood of all the members of the Church indifferently for some are forbidden expresly to speak in the Church verse 34. And therefore that all must be referred to the Prophets all the Prophets may prophesie and the same Apostle saith all are not Prophets 1. Cor. 12.29 He alledgeth it is not proved that some are called to the Ministry īmediatly without the intervention of men and some mediatly by men authorized for that purpose Answer Were not the Prophets and Apostles called immediatly The Lord sent them by his own immediat command Amos. 7.15 Matth. 16.1.6.7 was nor Timothy set a part to the work mediatly by the laying on of the hands of the Presbytery 1. Timothy 4.14 And it was given him in charge to lay hands suddainly on no man 1. Tim. 5.22 we deny not but such recorded in Scripture as had a mediat outward Call to the Ministry had also an inward Call that is competent qualifications gifts and abilities for the work but it must be observed that the inward call and immediat call are not the same thing In Scripture the one is opposed to the other Paul who was immediatly called to be an Apostle opposeth himself 1. To false Apostles who were called by the meer authority of men 2. He opposes himself to ordinary Ministers who might have an inward call from GOD and an outward call from men appointed by GOD for this work see Gal. 1.1 Paul an Apostle not of men neither by man but by Jesus Christ. He addeth That they who come preaching the Gospel not in speach onely but also in power and in the Holy Ghost and in the evidence and demonstration of the spirit give sufficient proof that they are called of GOD. Answer Methinks then he should have more favourable thoughts of PROTESTANT MINISTERS who have been and are powerful Preachers of the Gospel being able to give as evidences of their mission from GOD besides their competent qualifications and ordination to the Ministry the success of and some dayly assistance of the Spirit in their Labours and yet the Quaker in the heat and anger of their spirits do not spare such But stepping up to the Throne of Judgement they impiously censure them as deceivers hypocrites and children of the Devil He maketh much ado page 58. as if we were falling in with Papists in pleading for miracles when as it is known we do not pretend to the doing of miracles onely if men be so bold as to assert an immediat call which the Quakers do such as the Apostles had we think it meet that they shew the signs of their Apostoleship and the tokens of their immediat call which hath been alwayes accompanyed either with the working of miracles foretelling of things to come or some other extraordinary thing Ionah foretold the destruction which within fourty dayes was to come upon Nineveh Iohns call was attended with extraordinary things at his conception and birth and there were singular predictions concerning him Object So there are special predictions concerning the Lords pouring forth of his Spirit upon many in these latter dayes to prophesie Answer I suppose the special prediction which he aimes at is Joel 2.28 now this prediction was accomplished in the extraordinary pouring forth of the Spirit upon the Apostles when they were filled with the Holy Ghost and began to speak with tongues the Apostle urgeth this as the accomplishment of that promise in Joel see Act. 2.15.16.17 When Quakers can manifest that Scripture predictions of preparing the way of the Lord are applyed to them by Angels and confirmed by the testimony of Christ as they were to Iohn we shal then look upon them as called as he was but not till then He saith that Tit. 1.5 Act. 14.23 Prove not that those Elders had not the Call of the Spirit of GOD in themselves Answer What ever inward call they might have yet they had not an immediat call which is by the immed at voice and command of GOD without the intervention of men and therefore in that Moses consecrated Aaron it followeth that his call was not immediat but rather an extraordinary mediat call and yet he was called of GOD being set a part in that way which the Lord had prescribed and appointed SECT II. Proving the continuance of the MINISTRIE He addeth that my proof from Ephes 4.12.13 is altogether impertinent because we are against the perfection of the Sa nts in this life Answer This is a pregnant and pertinent proof to bold forth the continuance of the Ministry the terme whereof is the day of judgement For this Ministry must cōtinue till all the Elect come meet in that compleat unity not onely of opinion but also of he art and affection which is called the unity of the faith and it is that which the Saints shal attaine unto being come to the state and degree of perfection in the life to come which state is here called a perfect man Neither can it be gathered from verse 14. that this perfection is on earth where the Apostle onely sheweth that the Ministry of the word is a meane ordained by God to preserve keep his People from the poyson of dangerous errours and from the snares of subtile crafty seducers It is true the Ministry is given for perfecting of the Saints and hereby as a meane they are brought to perfection in parts and pressed to seek after an absolute full perfection even in degrees Now in casting of the Ministry that we plead for namely a Ministry according to the order delivered by the Apostles and prescribed in the word Quakers manifest themselves to be enemies to the Ministry of Christ and injurious to their own souls XIII HEAD Concerning the SABBATH SECT I. The observation of the SABBATH is warranted by the fourth Command He addeth page 59. That as the fourth Command requireth the observation of one day of seven so it expresly instanceth that day to be the seventh Ans Though the