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	son_n	unity_n	6,121	5	9.7413	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44785	Darknesse and ignorance Expelled by the light shining forth, and the appearance of the day. In answer to a book called, Innocents no saints. Published by one Edward Dodd, wherein he hath laboured to prove tythes lawfull, and tithing priests and hirelings to be the ministers of the word, and the masse-house the church; and calls idolatry civility, and heathenish complements courtesie, and hath perverted many Scriptures. His deceit laid open, his vindication made void, and his arguments confounded, and Truth laid open in all these particulars, for the sake of the upright in heart, who rejoyces in Truths prosperity. By one of the lambs followers, who makes warre against the heart of the dragon, and against the rear of the beast. F.H.	Howgill, Francis, 1618-1669.	1659 (1659)	Wing H3156; ESTC R215412	21,256	31

doth the Church of Christ who meet in his Name but such are your Ministers therefore we have turned from them many years ago And the next thing that thou art offended at is that a woman spoke in a meeting near 〈◊〉 what if ten had spoke if they had spoke by the Spirit of the Lord what offence had it been Did not God promise by Ioel that he would pour forth his spirit upon his Daughters and they should prophesie and wouldest thou stop them And Priscilla instructed a Minister better then any of your Parish tything Priests to wit Apollo And had not Philip three daughters did prophesie And was there not women with Clement that were fellow-labourers in the Gospell And what though she that was in the transgression was to keep silence in the Church Doth it therefore follow that they that are come out of the transgression are to be silent in the Church Is this good Logick Edward If Christ be in the male and in the female may he speake in the male but not in the female Doth not the Apostle say the man is not without the woman nor the woman without the man but both in the Lord And if the woman be in the Lord as well as the man may not the Lord speak in her Art thou one of them that wilt limit the Holy one What if he speake in a dumb Asse and reprove the madnesse of the Prophet Balaam And if hee should doe so now to reprove the mad Prophets that are in Balaams way loving the wages of unrighteousnesse now as he did then will you reprove God He that reproves him shall answer it and he that gainsayes either Son or Daughter shall perish in the gain-saying And now I come to thy third Observation The third Observation THy eye being evill thou canst not see when good cometh and thou art one of them who watcheth for iniquity that thereby thou mayest blaspheme the Name of God and his Truth which thou art out of And as for our Tenets which thou saith thou hast named and shamed thou no more knows us nor our Tenets then thou knowest from whence the winde comes and whither it goes For all our words are as a parable to thee and thou knowest not what we say although thou hast catched and snatched up some of our words brokenly to quarrell with yet we are hidden from thee and a gulfe is between thee and us that as thou canst not apprehend nor comprehend but first a terrible day must come upon thee and those things which thou hast laid down to be our Tenets thou doubtest whether they be or no manifest by thy owne words If we say so and if we hold so thou had better have been certain before thou hadst shewed thy selfe too imperious and arrogant of sham●ng them when thou knowest not whether we hold them as thou hast layd them downe in thy owne words the shame at last will come upon thy selfe and that rash hasty raging spirit by which thou utterest forth all this mudd and dirt every one may see in this observation thy deceit manifest And the first thing that thy darke minde stumbles at is that some have said That they that have the spirit of God are equall with God He that hath the Spirit of God is in that which is equall as God is equall and his wayes equall And he that is joyned to the Lord is one sprit there is unity and the unity stands in equality it selfe He that is borne from above is the Sonne of God and he said I and my Father are one And when the Sonne is revealed and speaks the Father speaks in him and dwells in him and he in the Father In that which is equall in equality it selfe there is equality in nature though not in stature Goe learn what these things mean the understanding and learned will know what I say and this is neither damnable nor blasphemous but on the contrary it is saving and precious to them that believe And thou concludes Though they be glorified in heaven yet are not equall with God Here thou blasphemes the Son is glorified with the Father in the same glory he had with him before the world began the glory is in purity equality immortality and eternity but for thy proof thou bringst Psal. 86 8. For who among the gods is like unto our God And again There is none like unto thee O Lord Here thou hast gone about to prove more Gods then one in heaven Were the gods glorified in heaven which were not like the living God Or were they in heaven which were not like the Lord What blasphemy is this They that are in heaven are like him in his image and not like any other but in the world there are gods many and Lords many but that is not in heaven There are no Gods nor Lords in the World nor in the Earth that is like the living God and living Lord of Heaven and Earth And many such nonsensicall phrases hast thou uttered and foolish impertinencies and thou hast scarce cited one Scripture but thou hast either misapplyed or wrested and perverted being very ignorant and unlearned and thy Masters for whom thou contendst will never receive much honour nor credit by thy writing or vindication of them But to the second Particular which thou calls our Tenet is That Christ Jesus is not glorified in his humane nature and that he hath no reall body but his mysticall body and this thou sayest is contrary to Scripture Luke 24. 3. 9. and Acts 3. 20. John 17. And in this thou sayest we are shamed I say thou hast shamed thy selfe and hath cited these Scriptures to no purpose at all none of all these speaks of humane nature or mysticall body but this I say he is glorified with the Father in a spirituall body in the same glory he had with the Father before the world began And the same Jesus which was of the seed of Abraham according to the flesh and the Sonne of God according to the spirit is glorified with the Father the man Christ Jesus he is set downe at the right hand of God But if thou meane by humane a carnall body or the same flesh that thou hast on deal plainly with us and nakedly the next time thou or any of thy Teachers writes and prove us by Scripture where the Church is called his mysticall body or where hast thou got these new coyned words as Humane nature and mysticall body Correct thy pen and let no such Popish phrases come in print again least thou shame thy selfe more instead of shaming of us And thou concludes If any say here he is or there he is on earth believe them not Where learnedst thou this Article of Faith I pray thee shew me Is he not both in heaven and earth How should he restore the earth and all things into their purity if he must not be manifest in the earth What wilt thou confine him to or in a

his own confession in the fourth page of his book And here he and the rest of the society at Cressage who had a hand in this thing are manifest to be in the steps of the Pharisees whom Christ cried woe against which cast out of their Assemblies and haled the Disciples before the Magistrates and like the envious Jewes that cryed Help men of Israel for these men turn the world up-side down but you are worse then they The Priest was the first fomenter of the breach of peace the Constable and Church-warden his Executioners and yet thou tells of the Quakers being offenders Now all sober people will see your envy deceit and that you are in Cains way and by your false flattery and deceit would justifie the Magistrate for your own ends and cause them to turn the sword against the guiltlesse which should be against the transgressor And who was in the transgression on the Reader may easily judge by that which is fore-mentioned and yet the Priest and you of his Congregation would make people believe that you did not persecute the Priest did give order to pull down the Speaker the Constable and Church-warden they acted and secured your own Neighbours as prisoners your own Congregation swearing against them the breach of peace and getting them shut up into prison and sentence given against them and yet thou wouldst have this called equall proceedings but to that of God in all consciences I leave to be Judge in this things In the fourth and fifth Particular thou saith We have charged to be envious and bitter and malicious against the most eminent Ministers of the Land Them whom thou calls eminent Ministers hath charged us with many false things and have written many false things against us for which thou and they in the dreadful day of the Lord shall give an account Envy bitternesse and malice is put away from us and we envy no man but speak the truth in sobernesse and yet to say a lyar is a lyar or a deceiver a deceiver or an hypocrite an hypocrite when they are so is neither rayling nor malice Christ in whom no guile was found he said they were a generation of vipers and they were of their Father the Devill who were in envy and went about to kill him And the Apostle was not envious when he said O full of all subtlety thou childe of the Devill to one who was doing the work of the Devill and many such workers we finde and many venomous spirits who shoot out poysoned arrows even bitter words and these we must reprove sharply And those things which thou layst to our charge take to thy selfe for the ground of iniquity is in thy heart from whence thou hast uttered forth all these disdainful proud scornful words of which thou shalt be convinced and also reproved when the Lord searcheth thy heart when he brings anguish and perplexity upon thee then shalt thou confesse to his righteous judgement and so thy five Principles I have answered which thou sayest thou hast brought into thy Booke to fill up the blancks they had better have been blancks still then have spoyled so much paper with thy lylying disdainfull scribbles which is not worth the answering In the third page thou saist Thou wilt restate the reputation of the Ministery of England to be Ministers of Christ And for proof thou hast brought Col. 1. 7. and Rom. 15. Those words proves that Epaphtas was a faithfull Minister and that Paul was a Minister of Christ to the Gentiles but what hath this proved as to the Nationall Priests nothing at all and if thou have no better proof then this to bring them into reputation in stead thereof thou wilt bring defamation upon them and when thou shouldst prove them Ministers thou proves that Paul and Epaphas were Ministers will not the least in the truth see thee to be a busie-body but fools will be medling Then thou art offended that we call them Priests for receiving of Tythes I say it 's the most proper for none but Priests and Levites did receive Tythes and how long since is it since they generally called themselves the Tribe of Levi For never Minister of the Gospell nor of the word of reconciliation either received tythes or commanded that they should be payd neither reproved any for not paying but said the Priest-hood was changed and the Law was changed by which tythes were due but thou goes on and makes a sound argument as thou judgest and saith Abraham paid tythe to Melchisedeck before the Law And thou askest how he did give it either by the law of nature which is called the law of Reason or by the light within or by revelation Thou speakst thou knowst not what where readest thou of the Law of Nature called the law of Reason except it be in the devised Fables and Stories of the Priests But what doth this prove Gen. 14. Abraham gave the tenth part of the spoyl which he had taken from his enemies but Melchisedeck first brought forth bread and wine to Abrabam and his company and greeted Abraham and his company kindly and blessed him and Abraham freely gave unto him the tenth part Melchisedeck desired none But dost thou judge that if Abraham had given him none that he would have taken by force the tenth part of the spoyl from him Now what doth this prove for the tything Priests of this Nation they must first do as Melchisedeck did if they will have Melchisedeck for an example he blessed Abraham and brought forth bread and wine unto him and his Army but which of the Priests have done so which have received tythes which is not a gift of the people but a forc't thing from them If this must be thy proof for tythes by the gift of Abraham then let the Priests cease forcing and taking them till people be freely willing to give them and then there will be no complaint But let us reason a little further of this matter Would Melchisedeck have taken the tenth if Abraham had not given it him Or when did Melchisedeck or any before the Law take away the peoples Oxen Cowes Horses Sheep pots and pans and bedding upon which poor people lyes three-fold four-fold and sometime ten-fold that they claim or sue people to Courts throw them into prison till death as many evidences we have in this Nation Either give us a precept or an example before the Law or under the Gospell or else stop your lying mouths and clamorous tongues for ever Dost thou and the rest of the Priests think that wee are so ignorant that we know not the originall of the tythes in these Nations a thing invented to fill the Popes coffers and the rest of the Clergies budgets seven or eight hundred years after the Ascension of Christ All which Tythes and Oblations and Obventions were invented in the Apostacy since the dayes of the Apostles and since the woman fled into the Wildernesse And the man-childe