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	see_v	son_n	12,108	5	5.6436	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67119	Eleutherosis tēs aletheias, truth asserted by the doctrine and practice of the apostles, seconded by the testimony of synods, fathers, and doctors, from the apostles to this day viz. that episcopacie is jure divino / by Sir Francis Wortley ...	Wortley, Francis, Sir, 1591-1652.	1641 (1641)	Wing W3637; ESTC R34763	18,183	38

not rather break in pieces that unprofitable vessell with his Apostolike staffe and rod of iron and deliver him up to the destruction of the flesh that his soul might be saved And it seemes strange to mee that any should think that our blessed Saviour his Excecutors Administrators and assignes knew not the meaning of his will and Testament as well as wee in these dayes Christ who ascending into Heaven gave guifts unto many would not deny this guift so necessary Hee I say giving supereminent guifts to his Apostles ad fundandam Ecclesiam for the founding his Church would not deny to their successors those which were necessary Ecclesiae fundatae to the Church being founded and so necessary that nothing more concerneth the Church Would he not or could he not informe his Trustees how he pleased to have his Church his houshold governed in his absence To say he would not is derogatory to his wisdome and goodnesse to say he could not to his Almighty and Sovereigne power I therefore conclude these 2. points 1 That Ordination of Presbyters was left to Titus and Timothy as to men of higher place and authority and not to the Presbyters who were of inferiour degree 2 That the power given to the Angells of Ephesus and the other Churches puts a difference of superiority and eminence betwixt a Bishop and an ordinary Presbyter and others the teachers of the Churches and gives them commission prae caeteris tam Clericis quam Laicis above others both Clergie and Laity yea a coercive and castigative power Further they object and say That Episcopacie is not Iure Divino because Christ did not command it in the Gospell To this I answere That Ius Divinum aliter se habet in rebus credendis aliter in agendis aliter in rebus fidei aliter in rebus facti There is a difference of Divine right betweene matters to bee believed and matters to bee done betwixt matters of faith and matters of fact In matters of faith there must be textus manifestus aut convincens deductio a cleere text or a sound consequence As for example In the beginning God made all things Here is textus manifestus But there is only convincens deductio concerning the mystery of the blessed Trinity for the Trinity is proved not by an expresse Text but by convincing deductions out of sacred Scriptures as thus There came downe at the Baptisme of Christ the Holy Spirit in the form of a Dove and a voice was heard saying This is my beloved Son in whō I am well pleased Here wee find the Spirit in the form of a Dove There is heard a voice And Christ is seene in the water We know both by the sacred Scriptures and by the light of nature that there is but one God and that from one all things are and that in one they terminate and that there is aliud medium copulans primum ultimum one between both coupling the first and the last Seeing also we reade that there is a Father a Son and a Spirit and that there is but one God we hence infer by necessary deduction that there are three persons and but one God Besides this deduction is further confirmed by that place {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} These three are one which in some sort is textus manifestus a cleere text Now a matter of fact may be inferred to bee Iure Divino as I suppose if I prove 1 That the same fact was the practice of the Apostles 2 That it is analogical to the institution of the Church of the Jewes which was setled according to Gods appointment by the mediation of Angels by the Ministery of Moses and Aaron 3 That it is pointed at and insinuated in the New Testament 4 That it hath successively continued since the Apostles time And as elsewhere so particularly in Britain If these points can bee proved concerning the fact viz. Government by Bishops in question I hope that none will deny it to be Iure Divino Now for proofe and confirmation of my Tenent That Episcopacie is Iure Divino I will prove these points and then say something more concerning the practice of some other Churches 1 Saint Paul the Apostle and Doctor of the Gentils gave power and authority to Titus and Timothy ordinare dignos to ordain men worthy and to examine such as were faulty to reprove and discharge such as were guilty and did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} teach other Doctrine and were offensive to the honour of their callings and to cherish such as did well These things are evident in the Epistles of Paul to Timothy and of that to Titus From Pauls practice of superiority over these two and from the institution of Timothy and Titus to be Bishops the one of Ephesus the other at Creet I prove Episcopacie to be practised by the Apostles To make which good thus I argue If Saint Paul himselfe practised an eminent superiority and in the Epistles alleadged gave all that power which of right Bishops challeng or doth belong to the definition of a Bishop to Timothy and Titus then Paul himselfe did not only practise Episcopacie but did also constitute and institute them Bishops But verum prius ergo posterius That he had {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Bishoprick as the other Apostles had Act. 1. 20. did diligētly run his course therein no man will deny And that he gave power to Timothy and Titus the same which himself had 1 To ordain 2 To convent 3 To punish 4 To reward duplici honore with double honour the Epistles alledged doe sufficiently prove Therefore Paul himselfe practised superiority and constituted Timothy and Titus Bishops in place superior to Presbyters whom they had authority to ordain convent punish and reward If they further object That the Presbyters with their President may doe the same even all things which are commanded Timothy and Titus and therefore these things were spoken to Timothy and Titus and to their Presbyters collectively in the persons of Timothy and Titus I answer this is petere principium this evasion I formerly took away And now further I argue Such as the charge is such is the power but the tharge is personall that is given to Timothy and Titus particularly and therefore the power and authority given is personall to them for their time and to their successors in place after them and not to them and the Presbytery collectively nothing in places where such charge is given doth intimate the Presbyters or Deacons interposing themselves in these Episcopall actions with Timothy and Titus If they will have these priviledges and performances to belong to their President they must plead them due to him as he is successor to Timothy and Titus and so hee is in effect if you give him continuance in his place a Bishop indeede the bare name of President cannot make him

of Episcopacie because the contrary part have not the like proofes warrant and approbation for their Presbytery and can bring no sufficient and convincing authority for a quarterly or yeerely President joynt Presbyters and Lay Elders usurping pastorall and Episcopall jurisdiction And here in confidence of my cause I adde that if they have any lawfull generall Councill or any Synod except their own which established a Church Government by such a President Presbyters and Lay-elders as above I will yeeld the cause Now it concerns us very much to be well advised and truly to judge of these matters because it appeares in that dangerous and seditious Pamphlet concerning the late Protestation that the Author therof and such as he is care not what government be established so that Popery which we wish more rightly then they be abolished Episcopacie and the present government which change how inconvenient it may be they know not be altered and that they may have liberty and toleration which what state wil permit to professe what manner of Religion they make choise of So may we have as many religions as there be at Amsterdam and unpeople all our plantations by calling many phantasticall schismaticks home who under colour of dislike of the Church Government here have fallen out with our Religion and framed to themselves divers opinions if not Religions contrary to ours not only in forme but in reality Seeing there is but one Lord one faith one baptisme one God and father of all let us indevour to keepe the unity of the Spirit in the bond of peace that there may be one body and one spirit even as we are called in one hope of our calling Eph. 4. Let us stick fast to that one truth which wee are taught and be stedfast in one faith and agree joyntly with one accord like children of one Father and Mother Let us not lose the honour of our Church Government but reforme the personall errours And since reformation signifies nothing else but the reducing and setting matters into the forme in which they were most perfect let us constantly hold our-selves to the forme kept and practised in the Primitive times and in the first second Cēturies In which we shal find the Order Episcopall Presbyteriall and Diaconall observed and ever since confirmed by Nationall Synods and Councils of our own neere 1400 yeeres agoe or at least 1000 and practised by many Successions before and since What then remayneth but that wee establish the present Government of our Church which is so agreeable to the ancient Constitution As for that which is alleaged by Saint Ierome in his Dialogue against the Luciferians concerning those things which were rather in honorem sacerdotii quam legis necessitate gratia Principum Conciliorum authoritate data collata for the honour of the Ministerie then the necessity of any Law given and bestowed by the bounty of Princes and authoritie of Councils I say for these things I take them not to be Iure divino though Deo data I know that God is to be honoured with our substance and that it is as lawfull since Christs time to vow or give to him according as he blesseth out labours and meanes as it was for David Solomon and their worthies and how offensive it may be to him to alter what is given or vowed as it was of old to change and give a bad lamb for a good I leave to the grave consideration of others Only I here wish that we may save the honour of our deare and aged Mother and punish her sons if any have dishonoured her by Pride Tyranny or Covetousnesse and that the Church and Common-wealth may hold such correspondencie as they did in the daies of David and Solomon and that as Kings were Nursing Fathers and Queenes Nursing Mothers to the Church in her infancie so in her age shee may find Kings to support her if weake and if any of her children be like those of Elies their fathers may correct them so that their Mother be not dishonoured nor ruined To say no more I conclude with that of Saint Augustine Siquid tota Ecclesia hodie per orbem frequentat hoc quin ita sit faciendum disputare insolentissimae est insaniae If any thing at this day be of frequent use in the whole Church to question and dispute whether it ought so to be is a most insolent madnesse Epist. 118. And that it is Aerianisme to say that Presbyters in the common acception are equall to Bishops such namely as were successors of the Apostles and such as Saint Augustine himselfe was This Epiphanius reckons among the ancient Heresies and time hath not bettered it and whether it resembles and comes neere to the Antilogie of Koreh or not my self not being rigid or prone to censure I leave to be determined by others FINIS Object Answ. Object Answ. Object 2. Answ. Of the first point Object Answ. Epist. ad Antioch The second point The third point Object Answ. The fourth point Object Answ.