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	receive_v	18,187	5	5.7163	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28899	A defence of the Scriptures, and the Holy Spirit speaking in them, as the chiefe iudge of controversies of faith ... with a vindication of that honour due to magistrates, ministers, and others ... in a relation of a disputation at Chesterfield in the county of Darby, between some ministers of the Gospell and James Naylor, an erring Quaker ... : with some animadversions upon a lying relation of that disputation, published by Iames Nayler / by Immanuel Bourne ...	Bourne, Immanuel, 1590-1672.	1656 (1656)	Wing B3852; ESTC R23281	45,977	64

and holiness and by our own good conversation 1 Pet. 2.15 put to silence the scandals of malicious the ignorance of foolish men that God wil give repentance free pardon in Christ to all our Adversaries who complain of us as contentious because though after long sufferings we seeke in a just and lawfull way to recover our due and just Rights which they unjustly detaine from us desiring if it be the will of God that they may obtaine salvation in the Lord Jesus and be delivered from wrath to come and that one day they may enjoy a happy and peaceable communion with us in glory and to conclude daily powring out my soule to God That the Lord the great Protector of Sion will be pleased to preserve his Highness and Honourable Councell and you my Honourable Lords and the rest of the Honourable Judges Justices Magistrates and other Worthies who are Actors for Piety and Peace to Gods glory and the benefit of these Nations together with this whole Common wealth in Truth Unity and Peace long to continue Most humbly subscribing my selfe Your Honours daily Oratour at the Throne of Grace Immanuel Bourne Pastor of the Church in Ashover London Feb. 26. 1655. A Defence of the Scriptures and of the Holy Spirit of God speaking in them as the chiefe Judge of Controversies of Faith c. In a Disputation at Chesterfield in the County of Darby Jan. 3. 1654. FIrst when the Ministers came to the Church or Meeting House-yard Iames Nayler was there with his company but seemed unwilling to goe into the Church or Church-House yet at last went into the lower end and stood there But when Mr Billingsley Minister of Chesterfield began with praier to God for a blessing upon the meeting Nayler and his fellowes went forth againe pretending some plot might be against them But after praier assurance given there was none they came in againe Secondly Mr John Billingsley began to read the Questions But after Nayler read them in the Paper sent to him as I take it and then began to read his Answer in writing and when he had read his Answer to the first Question it was desired that that Question and his Answer to that might be first Argued and so the rest afterwards in order Question 1 The first Question was Whether the Spirit of God speaking in the Scriptures bee the chiefe Judge of Controversies of Faith Mr Bourne shewed Nayler the Bible and asked him if he would owne that as Gods word he answered part of it or to that effect First For the state of the Question By the Spirit was meant the Spirit of God 1 Iohn 5.7 the third Person in Trinity one with the Father and the Sonne Secondly by the Scriptures the Canonicall books of the Old and New Testament Thirdly By the Spirit of God speaking in the Scriptures that voice or speaking forth of Gods Spirit recorded in Scripture which is there now to be found so whether the holy Scriptures or Spirit in them be judg This state was not so fully opened by reason of disturbance even in the entrance Nayler endeavouring to avoid this Question Naylers Answer Nayler in his Answer owned the Spirit that did speake in the holy men who gave forth the holy Scriptures to be Judge and said that Spirit was Judge before the Letter was written and all Controversies were judged by that Spirit but hee did not owne that Spirit that doth now speak in the Scriptures Hee said hee granted the Spirit was Judge and would have avoided the Question Mr Bournes Reply But Mr Bourne pressed to go on with the Question and affirmed it was one thing to say the Spirit that did speake in the holy men that gave out the Scriptures was Judge and another to say the Spirit of God speaking in the Scriptures was Judge or that the holy Scripture was Judge Therefore pressed to go on with the Question and began as I remember with this Reason Mr Bourns 1 Argument Whatsoever was and is the speaking forth of the Holy Ghost himselfe that was and is the chiefe Judge of Controversies of Faith but the holy Scriptures are the speaking forth of the holy Spirit himselfe therefore they are the chiefe Judge of Controversies of Faith The first proposition was not denied and the second was proved Acts 1.16 the Scripture which the holy Ghost by the mouth of David spake concerning Judas Here it is evident what Scriptures David writ or spake by writing that the Holy Ghost spake Therefore the holy Scripture is the speaking forth of the Holy Ghost and so judge of Controversies The same again witnessed by the Spirit Acts 28.25 wel spake the Holy Ghost by the mouth of Isaias the Prophet saying c. Here you see the Holy Ghost is witnessed by the Apostle Paul to speak by the mouth of Isaias and that Scripture which Isaiah writ was the speaking forth of the Holy Ghost and so the supreme Judge of Controversies c. Naylers Answer Nayler gave no direct answer but he wrangled and said he did owne the Spirit to be Judge but not the written word or to that effect and that the Spirit did speak not in the dead but in the living which was as I did understand him not in the dead letter of the Scripture but in living men and vapoured as if he had said much but yet would have avoided the Question as needlesse to be further disputed on since he did yield the Spirit to be Judge although he denyed that the Spirit speaking in Scripture was the chiefe Judge of Controversies of Faith But Mr Bourn went on to press another Argument Mr Bourns 2 Argument Whatsoever Christ himselfe did appeale unto as to a chiefe Judge and send his hearers unto as to a chiefe Judge of Controversies of Faith that is and ought to be esteem'd the chief Judge of Controversies of Faith But Christ himselfe appealed to the Scriptures and sent his hearers to the Scriptures as to the chiefe Judge of Controversies of Faith therefore the holy Scriptures are the chiefe Judge of Controversies of Faith The first not denyed the second witnessed by the Spirit in John 5.39 in that great controversie of Faith whether Christ were the Sonne of God or equall with God Christ appeales to the Scriptures Search the Scriptures for in them you thinke to have eternall life and they are they that testifie of me therefore the Scriptures are the chiefe Judge Naylers Answer Nayler did not give any answer to satisfie the Argument but said still the Spirit was the Judge not the written word and cried out liar liar hold thy peace the Spirit is Judge not the written word Mr Bourne bad him yield the Question since Christ himselfe appealed to the Scriptures But he cried out and one of his fellow Quakers away lyar the Spirit is Judge Mr Bourn replied The Spirit is Judge but not the Spirit speaking in any man but the Spirit speaking in the Scriptures and pressed

not own the Spirit of God speaking in the Scriptures Mr Bournes Reply Mr Bourn began to presse other Arguments but Nayler would not hearken but cried stop thy mouth liar liar Then Mr Bourne called to another Question But let any man truly consider the Arguments and see if Naylers mouth was not most fit to be stopped and if Nayler was not the great liar accusing others wrongfully for that of which hee was so justly guilty himselfe Nayler did not then give his answer to the Question in writing but sent it to us the day after the Disputation In which he falsely applieth divers places of Scripture to prove if he could that it is not the Spirit of God speaking in the holy Scriptures but the Spirit in holy men that is the chiefe Judge of Controversies of Faith I shall only in briefe give some answer to his Allegation of Scripture and some observations by the way and then proceed to the second Question Naylers Allegation 1. The first Scripture Nayler alledgeth is that Exod. 18.16 When they have any matter saith Moses they come to me and I judge between one and another c. Therefore thinks Nayler it is not the Spirit speaking in the Scriptures but the Spirit speaking in men that judgeth To which for answer Reply First I observe with what spirit the Quaker doth agree in this Allegation Cardinalis Bellarmin de judice Controversiarii fidei lib. 3. cap. 3. and this is with the Spirit of Antichrist in Cardinall Bellarmine who brings the selfe same place of Scripture to prove an outward Judge of Controversies of Faith and to bee interpreter of the holy Scripture The Question he proposeth is whether the interpretation of Scripture be to be sought from some one visible common Judge which he affirmeth and endeavours to prove from this Scripture That as Moses did answer to all doubts arising about the Law of God so there must be an outward visible Judge of all Controversies And this is the Church and the Spirit in the Church or in the chiefe Pastor the Pope with his Councill of Pastours saith Bellarmine and the Spirit speaking in holy men saith Nayler that is in himselfe and his fellow Quaker And thus you may see from whom the Quakers received this Doctrine even from the popish seducing Jesuits or some seduced Socinians or other Heretickes who seeke to disgrace the holy Scriptures that they may more easily set forth their owne errours with faire pretences of the spirit But to answer Cardinall Bellarmine and James Nayler both together 1. Moses was an extraordinary man and had an extraordinary measure of the Spirit and yet Moses did not take upon him an infallibility of Spirit and Judgement but did make known to the people the statutes of God and his lawes Thus what God had or did reveale that was the Judge not his own Spirit nor any Spirit in him but the voice of God in his law or Gods own direction to end the Controversie This is evident if you consult these places of Scripture which witnesse what Moses did in the cause of the womans son that cursed God Lev. 24. Lev. 24.11 12 13 14. And about receiving the Passeover by the men that had touched the dead body of a man Num. 6.9 Numb 9.7 8. Numb 32.33 34 15 32. And concerning the man that gathered sticks upon the Sabbath day Numb 15. he consults with God in all those Thus Moses and holy men before the Law written they enquire of God to know his mind and pleasure and follow that which God taught them But after the Law and word and will of God was written then to the Law and to the Testimony If they speake not according to this it is because they have no light in them Isaiah 8.20 as the Prophet Isaiah doth witnesse 2. Observe what matters they were which Moses did judge they were not matters of Faith but matters of Fact Controversies between man and man he did judge between one and another saith that Text which Nayler himselfe alledgeth nothing to the purpose if he speak of the Question For this is whether the Spirit of God speaking in the Scriptures Exod. 18.16 be the chiefe Judge of controversies of Faith not of actions between man and man And this the Reader whose eies are open may easily discerne that this place of Scripture will neither fit Cardinall Bellarmine a Papist nor James Nayler a Quaker Nayler doth alledge divers other Scriptures of the same nature to the same purpose As that in Solomons prayer 1 Kin. 3.9 1 Kin. 3. That God would give him an understanding heart that he might judge Gods people to which the former answer may give full satisfaction 3. 1 Cor. 2 15 16. Nayler alledgeth that of the Apostle 1 Cor. 2. He that is spirituall judgeth all things yet he himselfe is judged of no man for who hath known the mind of the Lord that he might instruct him but we have the mind of Christ Therefore if Nayler may judge it is not the Spirit of God speaking in the Scriptures but the Spirit speaking in such spirituall men as he is which is the chiefe Judge of Controversies of Faith And herein the Quaker exceeds Cardinall Bellarmine by far for the popish Cardinall would have infallibility of spirit only in the Pope and his company but the Quaker maketh every particular spirituall man a spirituall Pope to be a chiefe Judge of Controversies of Faith otherwise Naylers Scripture is nothing to the Question for the Question is not concerning a private inferiour or particular Judge but concerning a chiefe Judge of Controversies of Faith as Nayler himselfe repeateth it Question the first To give an answer to this and divers other Scriptures alledged by Nayler But that he cannot away with a Distinction he might know that there is a twofold Judge of Controversies First A Magisteriall Judge as I may so call it a supreme highest directing publike Judge to judge and discerne and direct and finally sentence in the Church all Controversies of Faith And this is the holy Scriptures and the Spirit of God speaking in the Scriptures to which Christ himselfe did appeale and direct his hearers to appeale unto in that great Controversie of Faith John 5.39 Search the Scriptures for in them ye think to have eternall life and they are they that testifie of me which we noted before Againe there is a Ministeriall inferiour more private Judge of spirituall things and so of Controversies of Faith And this may be every particular spirituall regenerate man or Christian according to the measure of that light of the Spirit and grace of Faith he hath received from Christ and for the satisfaction of his owne conscience by the light of the Spirit speaking in the Scriptures and the light of Christ within him he may so far as he is able judge of opinions and doctrines of men whether they agree to the doctrine of Christ in the holy

have no light in them then all men have not a light within them sufficient to direct them to attaine salvation But there are some men that have no light in them witness the Prophet Isaiah chap. 8.20 To the Law and to the Testimony if they speak not according to this rule it is because there is no light in them Therefore all men have not a light within them sufficient to direct them to attaine salvation Naylers Answer James Nayler vapoured and said that place made most against us But he gave no answer to shew how that place did make against us but cryed out all are enlightned by Christ and that light of Christ is in them all lyars lyars all are enlightned Thus in a proud contemptuous manner did Nayler behave himselfe and as his manner was when hee could not answer turned aside and talked to those that were about him and at last affirmed againe that all had a light within them sufficient to guide them to attaine salvation Naylers Argument because Christ said to the Pharisees Luke 17.21 The Kingdome of God is within you in you Pharisees and therefore in all and so the Kingdome of God being in all all are sufficiently enlightned to direct them to attaine salvation Mr Bournes Answer To which Answer was given to this effect That the Kingdome of God is taken diversly in the holy Scriptures 1. For the Kingdome of Gods power which is Gods soveraignty over all the world and this Kingdome of God is in every creature and in and over every man in the world he sets up and puls downe 1 Sam. 2.6 7 8 c. Dan. 4.30 c. kils and maketh alive at his pleasure and ruleth and over-ruleth all when and how he will and this Kingdome of God was in the Pharisees as in all men whatsoever 2. The Kingdome of God is taken for the Kingdome of Gods Grace and this diversly taken also First for the outward administration of the comming and Kingdome of the Messiah Christ Jesus in the Gospell of which the Pharisees questioned Christ in that place Luke 17. Luke 17.20 Gen. 49.10 demanding when the Kingdome of God should come that is the Kingdome of the Messiah which was prophecied and promised should come Psal 2. Psal 45.6 7. Luke 2.25 26. and which the Saints and people of God did expect and waite for And John the Baptist the forerunner of Christ told the people this Kingdome was at hand This Kingdome is called the Kingdome of Heaven Mat. 3.2 Mat. 13.24 44. Acts 1.3 and it is taken for the Gospel and Gospel Administrations and this Kingdome and comming of Christ this King not only the Scribes and Pharisees Luke 24.21 but some of the Disciples did think should come in outward pompe and power to deliver the Jewes from the tyranny of the Romans under whom they were tributaries But Christ giveth them answer in that 20 verse Luke 17 20. The Kingdome of Christ the Messiah which they enquired after commeth not with observation or with outward pompe but saith Christ the Kingdome of God is within you not individually or personally as if the Kingdome of heaven the Gospell and Christ the Messiah had been in every one of them particularly or in every Pharisee but collectively or as they were a company of Pharisees or people of the Jewes The Kingdome of God is within you or rather amongst you as the Greek word is well translated in the margin of our Bibles in that place And thus Expositors agree ye seeke the Messiah as if hee were absent when hee is in the middest of you Beza upon the Text. P●scator on that place Thus Passor Iex con c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in medio vestri intra gentem vestram within your nation saith Beza And Piscator The Kingdome of God is in the middest of you in the bosome of your Nation The Kingdome of God is within you understand it not as every one is looked upon by and in himselfe but as one body of many people collected or joined together in one body or Nation And the Kingdome of God in this sence was in and amongst the Pharisees and people to whom Christ did preach at that time Againe the Kingdome of Grace is taken for the gifts and Graces of the Kingdome or which Christ the King giveth to his subjects and servants and by his Spirit worketh in them as Knowledge Faith Love Righteousness Peace and Joy in the Holy Ghost and such like inward spirituall Riches and Graces of the spirit by which God doth rule and reigne in the heats of his children and this Kingdome is in Gods Elect his chosen and faithfull and called ones Rev. 17.14 not only amongst them but in them but this Kingdome or these graces of the Kingdome of Christ the Messiah and Christs Spirit was not in the Pharisees to whom Christ did preach though it was amongst them in such as were true beleevers Gods faithfull servants This Answer was delivered far shorter but to this effect and purpose Naylers Reply But Nayler according to his accustomed manner cried out lyars lyars it is false Christ speaketh of the Kingdome of Grace and that was in the Pharisees and so in all and all have a light in them to which they may look as sufficient to guide them to Salvation or to that effect Mr Bournes Reply Mr Bourne did Reply Iohn 3.1 Iohn 19.38 39 that some of the Pharisees may be were beleevers as Nicodemus who came to Jesus by night and was at cost with Joseph of Arimathea at the buriall of Christ who was a Disciple though secretly for feare of the Jewes And if this Kingdome of Grace was in any of the Pharisees they must be such as were beleevers for other wise in unbeleevers and wicked Pharisees who kept men to their power from confessing of Christ to be the Messiah Iohn 12.42 in them Christ was not nor the Kingdome nor the graces of Christs Kingdome For in unbeleevers where sinne ruleth and reigneth in their mortall bodies and they obey it in the lusts thereof there or in their soules Rom. 6.12 16. the Kingdome of Grace is not for Christ and sinne cannot reign both together in one soule This answer was shorter likewise but to this intent Naylers Reply But Nayler would not yield the Question for all this but told the people the Kingdome of God was in the Pharisees and we were lyars that denied it Mr Maud●sl●y's Question Mr Maudesley if my memory did not faile me or some one neer him asked Nayler what Kingdome that was which Christ spake of after his resurrection Acts 1. Acts. 1.3 He was seen of them forty daies speaking of the things pertaining to the Kingdome of God Naylers Reply Nayler did not answer what that Kingdome was but said Christ was not seene after his Ascension In which Nayler did mistake Answer for it was not after Christs Ascension but after his

horsemen thereof Thus you see titles of honour Lord Master Father are both given and received by holy men and this without any reproofe or check of the Spirit of God recorded in the Scriptures concerning any of these examples therefore sure it was and is lawfull to give and receive titles of respect and honour to call or be called Lord or Master or Father according to every ones place and dignity All these places of Scripture were not then alledged Naylers Answer And James Nayler by his loud clamour hindred the pressing and application of those places that were alledged as much as he could and cried out that was in the Law but now in the Gospell Christ forbids to call any man Master or to be called of men Masters or Father and alledged that of our Saviour Mat. 23. But be not ye called Rabbi for one is your Master even Christ and all ye are brethren and call no man your Father upon earth for one is your Father which is in heaven And hence Nayler would infer That now in time of the Gospell it was not lawfull tocall any man Master or to be called of men Master or Father upon earth Mr Bournes Reply Then I replied and bad Nayler read the context in the verses before and if his eies were open he might see the mind of Christ that it was not absolutely to forbid his hearers to call any man Master or Father but to forbid the ambitious seeking of honor and the ambitious love of honour which was in the Scribes and Pharisees This you may finde is that that he reproveth in them in the 6 and 7 verfes They love saith Christ the uppermost rooms at Feasts and the chiefe seats in the Synagogues and greetings in the Markets and to be called of men Rabbi Rabbi And this ambitious pride and love of honour from men Christ reproveth in the Pharisees and this he forbiddeth his disciples but be not ye called Rabbi for one is your Master even Christ and all ye are brethren he would not have his Apostles to seeke superiority and power one over another in a proud ambitious manner Diotrephes-like to love to have the preheminence as 3 John 9. the Evangelist doth witnesle Diotrephes did Yet our Saviour Christ here doth not simply and absolutely forbid all giving or receiving of honour or of calling or being called of men Master or Father or Lord or Lady or the like Yet it is certaine our Saviour Christ doth forbid so to call Master or Father as to make any man the Master or Father of our Faith instead of Christ or that any man should be called Master or Father so as to take the honour of chiefe Master or Father or Teacher to himselfe which is due to Christ This is that which Christ forbiddeth and this is that which the Apostle Paul forbiddeth the Corinthians 1 Cor. 1. Now this I say saith the Apostle that every one of you saith I am of Paul and I of Apollo and I of Cephas and I of Christ One said he was Pauls Disciple another he was Apollos another he was Christs But what saith the Apostle is Christ divided was Paul crucified for you Thus they made Paul the Master or Father of their faith And this the Apostle Paul reproveth here And this Christ our Saviour reproveth and forbiddeth Mat. 23. And Christ doth forbid to give that divine honour which is due to God and Christ that God-man our Saviour to any man in the world but hee doth not forbid to give or receive civill honour and respect one to another according to each mans place and dignity or so to be called of men Master or Father or the like To this effect was the Answer given but more close and briefe then now I give it But Nayler instead of any better Answer cried out lyar lyar hold thy peace for shame doth not Christ plainly forbid to call Father or Master and made a great clamorous noise and bid si● downe for shame for shame Mr Bourns Reply Then Mr Bourn called to Nayler and bid him leave his loud shamelesse out cries and hearken to an Argument to prove the Exposition to be truth and according to the mind of Christ which was to this effect Argument 2 Whatsoever Christ himselfe or the Spirit of Christ in the Apostles of Christ doth approve of elsewhere in thenew Testament as lawfull to be done that Christ himselfe doth not forbid in that place Mat. 23. But Christ himselfe and the Spirit of Christ in the Apostles doth elsewhere approve of the calling of men Masters and Fathers and of giving other titles of respect and honour to men Therefore Christ in that place Mat. 23. did not forbid to call any man Master or Father as James Nayler pretendeth The first proposition is witnessed to be clear because Christ is truth yea the way the truth and the life and he is no way contrary to himselfe For Jesus Christ is yesterday and to day and the same for ever Heb. 13. Therefore Christ doth not forbid that here Mat. 23. which he alloweth elsewhere And for the second proposition that Christ and his spirit in the Apostles doth approve and allow fit titles of honour to bee given to men as is agreeable to their conditions in their severall places This will bee evident if you read rightly consider that of the Evangelist Marke 7. Where Christ is witnessed to repeat the Commandement Honour thy Father and thy Mother and in the next verse Christ himselfe giveth the name of Father and Mother to the parents of the man of whom he spake to the Pharisees And saith Christ ye suffer him no more to do ought for his Father and Mother Now Christ certainly would not have named Father and Mother nor have approved of those titles and that relation if it had not been lawfull And the same also doth the Spirit of Christ in the Apostle Paul in divers places read Eph. 6. Col. 3. Col. 4. and you may finde he giveth the titles of Father and Master Honour thy father and mother and fathers provoke not your children and masters give unto your servants that which is just and equall knowing that ye also have a master in heaven And the Apostle Peter to the same effect 1 Pet 2. Honour all men love the brother-hood feare God honour the King the supreme magistrate by whatsoever title he be called And servants be subject to your masters with all feare not only to the good and gentle but also to the froward so that here are earthly fathers and masters as well as God and Christ is our father and master in heaven And therefore it is evident that our Saviour Christ in that place Mat. 23. did not simply and absolutely forbid to call or to bee called master or father for if he had he would not have approved it himselfe nor would the Apostles of Christ who had the Spirit of Christ have done it as we have proved they did to