Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	jesus_n	15,155	5	6.0417	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86891	A second vindication of a disciplinary, anti-Erastian, orthodox free-admission to the Lords-Supper; or, The state of this controversie revised and proposed: for the fuller understanding of the most, as to the grounds whereon it stands; and more especially for the ease, and clearer proceeding of those, that shall write about it, whether for it, or against it. / By John Humfrey, min: of Froome.	Humfrey, John, 1621-1719.	1656 (1656)	Wing H3710; Thomason E1641_2; ESTC R209066	63,290	161

that do understand this text as well as Mat. 18. of Excommunication do reconcile them both pretty well together Some say the Excommunicate is not as a man quite dismember'd but as a diseased member under cure It is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some say he is cast out quoad us in se not quoad jus ad rem Others say he is indeed cast hereby out of the Church but this is conditionally he is not as an heathen absolutely but that such an expression may be used I will adde A man may be Relatively put into the state of a heathen through some misdemeanour when yet Really he may be a Saint and a true child of God 3. If this does not satisfie but that you think here is a censure and that not so high as excommunication it will not follow for all this that it must be necessarily this suspension because it may be any thing else as well unlesse there was something in the place to discover that the Apostle had some aim here in particular at the Sacrament which being a vain thing to affirm if you should frame twenty kinds of keeping not company or exclusions as well as from the Sacrament and should say the Text means one of them you would have quite as much from the place to prove the one as well as the other To conclude then these Scriptures about which I have been something long Mr. Col. argues thus still in the main and in particular p. 87. It is the duty of Church Officers to keep the fellowship of the Church pure for to this end is the rod of Discipline put into their hands Therefore must such and such persons be excluded the Sacrament But he should say therefore they should be excluded Church-fellowship for to plead for suspension from this Ordinance only instead of casting them out of fellowship in general to this end that it may be kept pure is nothing else but to yeeld openly that Church-fellowship in other parts of it should remain polluted and impure And then will all these texts return most forcibly on himself and overwhelme him Christ does not say keep the Sacrament only from Dogs and swine but give no holy things at all to them Paul does not say Purge out the leaven from this ordinance only but from the lump He does not say Keep not company only in the Sacrament but Keep no company Put such a one from amongst you Let him be as an Heathen The summe then is this according to what hath been before If these very Scriptures which are alleadged for suspension do respect the Sacrament no otherwise but as a part of Church-communion that is if they doe not prove a man is to be excluded from communion in the Sacrament at all but only that they prove he is to be excluded communion in general we shall not need any stronger proof against Suspension then that there is not such a censure in Scripture as distinct from Excommunication SECT 13. THere are some other Divines of something more candid spirits that look upon Suspension only as a prudential pastoral duty and no juridical censure and so labour to maintain it For such as these I must acknowledge that those reasons of mine laid down before do not strictly meddle with them It may suffice me as for such that they have Beza with the Presbyterians directly against them and no Scripture for any Suspension at all I speak as to the Sacrament whereon to build such an opinion And as for that they have to say for it for that is the whole that the Apostle commands a man to examine himself and discern the Lords body upon which we granting that infants and distracted persons are not to be admitted by the Minister therefore say they likewise neither ignorant nor scandalous persons I conceive it too insufficient a ground alone to build a businesse of so much practical weight and trouble upon I will adde therefore two or three reasons more against this opinion 1. A regenerate person that can examine himself and discern the Lords body in the strictest sense yet may be scandalous and for that scandal deserve exclusion as Theodosius by Ambrose It is not therefore because the Apostle commands a man to examine himself and discern the Lords body that a scandalous person is excluded but because the Apostle commands other-where let such be censured Put away from your selves such a person The same ground or reason that will exclude an unregenerate man will exclude the regenerate and no other From whence likewise I shall take away this argument from the hands of my proper opposers If the keeping of persons from the Lords Supper upon this ground or account that the Apostle commands those that come hither should examine themselves and discern the Lords body be a pastoral duty as these think and indeed so far as it is done barely on this ground in infants and distracted persons who being not bound hereunto through incapacity of reason are refused it is no other Then must not exclusion of ignorant and scandalous persons stand upon this ground with the Presbyterians for that is an act that cannot be done according to them as Beza fore-quoted but by the power of jurisdiction This is what hath at large been said before Suspension from the Sacrament must not be held upon any argument from the nature of the ordinance but from discipline 2. It is manifest that the same grace is required of a person to be accepted of God in one part of Gods worship as in another The Scripture requires us expresly to pray in faith in love with understanding and the like when it does not expresly but by consequence command us so to receive and as for due preparation or self-examination and a right discernment of the Lord in his worship who will deny it to be required in every ordinance by the same consequence as in the Sacrament it is expresse It cannot therefore be said that the debarring of scandalous or ignorant persons from the Sacrament is a Scripture-result from the nature of that service and the requisites to it which is the whole can be pleaded to make this a pastoral duty any more than from prayer and other Ordinances It is true we may suppose according to the ratity solemnity of an Ordinance our addresses to it may and ought to be more solemn but yet is the Ordinance alike otherwise as to the nature and requisits to it and not to be preferred before others to the breeding such a superstitious conceit on the spirits of men that looks to me like to bowing at the name of Jesus and not at the name of Christ God and the Holy Ghost 3. It is not the part of Pastors to content themselves with keeping men away from the Sacrament without proceeding unto censure and debarring them other communion at least that of common familiarity to make them ashamed I know many happily may