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	scripture_n	19,615	5	6.1818	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81501	The Discipline and order of particular churches, no novelty. Proved from Scripture, reason, autiquity, and the most eminent modern divines. Or, A discourse of the church, in a scripture notion, with her extent, power and practice, tending to moderate the minds of men, toward dissenters in matters ecclesiastical, and to acquit such from the charge of innovation, faction, separation, schism, and breach of union and peace in the church, who cannot conform in many things to the rules, canons, and practices of others. / By a Lover of truth, peace, unity, and order.	Lover of truth, peace, unity, and order.	1675 (1675)	Wing D1558A; ESTC R174652	61,995	98

whose Ministers ●re made after another manner and imposed upon ●hem Or how can any such convinced Ones have ●o do in Congregations and Ordinances otherwise Ordered and Acting then according to this rule in faith to expect Gods presence and blessing in it how can any knowing these things without renouncing Christ as Lord and Lawgiver in his church own and subscribe to the exercise of this power by others then these Churches much more how can any so convinced enforce others to give subjection to any Usurping this power without sin against Christ Whatsoever is not of Faith is sin so that if we are found in the practice of any thing in these matters not commanded at all or of any thing commanded in other manner then is prescribed by the Law of Christ we cannot groundedly believe for a blessing there Mr. Hooler Eccles Polity in the Preface having no promise for it Nay it is sin if we do but doubt it Rom. 14.22.23 Therefore every one ought to be at liberty till he be convinced and fully perswaded in his own mind er'e he meddle with these things Secondly Surely this then justifies and commends such who being fully perswaded of the truth of the premises do endeavour to regulate their practices in all Church affairs by these rules for the Scripture saith as we have received how ought to walk and to please God so should we abound c. 1 Thes 4.1 and as Tymothy was charged to continue in the things he had learned and had been assured of knowing of whom he had learned them and that from a Child he had known the Holy Scriptures 2 Tim. 3.14 15. So are Saints in general commanded to stand fast and hold the Traditions which they have been taught by word or Epistle 2 Thess 2.15 especially when they have by reading and searching the Scriptures like the Noble Beraeans Act. 17. proved these things to be so and find that the primitive Gospel Churches practised according to this and so trying all things hold fast that which is good and stand fast in the liberty Christ hath left them for in so doing they are lesse like to erre Mark 12.24 do ye not therefore erre not knowing the Scriptures c. And if these have their foundation for their practices here they may boldly say with Paul Act. 24. after the way they call Heresie so worthy I c. believing all things that are written c. Bishop Jewel in his reply to Harding p. 111. alleadgeth these words out of Cyprian lib. 2. Epist 3. speaking of Bishops If any of my Predecessors have not followed or kept that thing which the Lord by his Example and Commandement hath Taught us he for his simplicity may be pardoned but if we wilfully offend there is no pardon for us who are already warned and instructed of the Lord Again that after God hath once opened his truth to us if then we shall continue in error c. And again in p. 144. he quotes Cyprian ad Caecil lib. 2. Epist 3. for these words It behoveth the Religion we professe and our reverence towards God and ●he very place and Office of our Priesthood to keep ●he Truths of the Lords tradition and by the Lords ●dvertisements to correct that thing that by certain ●ath been amisse that when he comes in his Glory ●nd Majesty he may find us to hold what he warn●d to keep that he taught us to do that he did All which words of his presseth an exact keeping to ●he Rules left us when we know them But if it shall be objected that the people of the Churches are unlearned and cannot understand ●criptures and thence 't is they mistake and wrest ●criptures that it is for learned Men who understand Tongues c. to give the meaning of Scriptures and that others ought to submit to their judgments herein and to practise as the learned Fathers and Doctors of the Church have done before us See Helis Serm. of the abuse of Difficult places of of Scripture Matth. 1● 10.11 For Answer hereto briefly First The Apostle by the term unlearned intends not unskilful in Tongues nor in humane learning but unskilful in the Spiritual meaning of the Holy Ghost in the Scripture We know the Gospel is hid to some to them that are lost c. though otherwise never so learned wise or great and to others it is given to know Secondly That in this sence the Scripture is not understood by the help of the greatest Art Skil of Tongues nor the largest humane Wisdome of any this can only reach the letter but by the help of the Spirit of God 1 Cor. 2.14 The things of God are foolishness to the Natural man nor can he know them because they are spiritually understood o● discerned Now surely none will deny but that 〈◊〉 man may be very learned and wise in humane things See the Conference between Raynolds and Hart c. 2. p. 58. cap. 6. p. 2●7 and have great skill in Tongues and ye● be but a natural man still that is not having the Spirit of God by whom spiritual things are opene● to us where is the Wise where is the Scribe wher● is the Disputer of this world and God chose th● foolish things of this world to confound the wise c. that no flesh should Glory in his presence Matth. 12.7 c. 13.10 11.12 Luk. 19.41 42. Joh. 3.10 Act. 13.17 27. Act. 26.9 a● is abundantly clear in 1 Cor. 1.18 19 20.27 28 29. And this was apparent amongst the Jew● their most learned men Scribes and Pharisees chief Priest c. with all their learning and pretence to greater knowledge than the rest of th● Jews could not find out the meaning of the Prophets concerning Christ but Crucified Him and Christ said of them that they were the blind leading the blind and that they were therefore blind because they thought they did see above others although these were as confident that they were the only knowing men as the learned Doctors and Rulers of Churches of latter ages have been of themselves And the contrary on the other hand ●o 9.39 Bish Jewel's Reply to Harding p. 533. 526 Luk. 24.44 45. John 8.12 31. Joh. 6.14 Eph. 1.17 13. 1● Epist Joh. 2.27 we see men of no knowledge in Tongues c. nor much worldly Wisdom when Christ by his Spirit had opened their understanding they then understood the Scriptures And for this end amongst others was the Holy Ghost promised to the followers of Christ he himself said that such as believed should not sit in darkness but have the light of life that his Spirit should take of his and shew it to them And the Apostle saith the anointing which they should receive should teach them c. Thirdly That this Spirit of God is neither promised nor given to the learned Doctors able Schoolmen or Governours of Churches only but is promised to all believers in general and so bestowed upon all

Christs members in common though in different Measures as the Spirit pleaseth and many times more abundantly upon such who had least of outward greatness of skill in the tongues or humane Wisdom that God might be glorified the more and that no flesh might glory as in 1 Cor. 1. ch 2. before mentioned doth clear therefore such may come to the knowledge of Christs mind in the Scriptures hereby as well as learned men Each part of which answer Bishop Jewel in his reply to Harding Bishop Carleton in his little Book before quoted and others fully maintain We shall transcribe some few things first as to this It is not learning but the Spirit of God that makes men able to understand Scriptures Bishop Jewel p. 216. he saith out of Tertul. Contra Hermogenem that knowledge of Philosophy and affiance of learning hath caused Divisions and Heresies in the Church and therefore he called the Philosophers the Patriarchs of Hereticks Again in p. 526 527. out of Chrysostome he saith that to understand Gods Word we need no silogismes or knowledge of Logick Husbandmen old men c. do understand it that Julian charged the Christians that their women were so learned in the Scriptures and again p. 532. he saith out of Epiphanius lib. 2. that only to the children of the Holy Ghost all the Holy Scriptures are plain and clear and again p. 434 that it is true that flesh and blood is not able to understand the will of God without speciall revelation Christ opened the understanding of his Disciples that without this speciall help of Gods Spirit the word of God is unto the reader be he never so wise or learned saith he as the Vision of a Sealed Book c. Secondly as to this that the Spirit of God is not given to the Doctors rulers of the Churches or Learned men only but also to all the members of Christ in common in some measure and that they ought to search the Scriptures may understand them by the help of this Spirit as well as the learned who have skill in tongues and humane learning Cardinall Cajetan though a Papist at the Councel of Trent affirmed this That a sence of Scripture against the stream of the Doctors is not to be rejected if agreeing with other Scriptures For God saith he hath not tyed the sence to the old Doctors Concil Trident. lib. 2. p. 158. Bishop Jewel in the same Reply to Harding p. 205. saith That Chrysostome did perswade his people to read the Scripture That they are plain and easie that the Ignorant and Simple men by prayer unto God may attain unto the knowledge of them without any Master or Teacher by himself alone and he there quotes Chrisostome in Math. Hom. 2. in Ps 43. ad Colos Hom. 9. Contra Anomaeos Hom. 3. in Gen. Hom. 35. and for these words also If thou use to pray diligently See Raynolds his Conference with Hart c. 2. p. 62. there is no cause thou shouldest desire the teaching of thy fellow servant for God himself will abundantly enlighten thy mind without any interpreter and again it cannot be that any man with great study fervent desire reading the Scripture should be destitute though he want the teaching of man yet will God himself from above enter into our hearts and lighten our minds and our reason and open things that are hid and become our teacher of such things we know not Again in p. 519. 531. 532. 534. c. he alledgeth many Fathers to prove that the people ought to be diligent in searching Scriptures both men and women That that is the way to keep from Heresies That such who search cannot be deceived And in p. 526. 527. he saith again out of Gerson That the weighing and consideration of Faith pertaine as well to others as to the Prelates yea to the Lay People and that better many times saith he then to many Priests And that we ought rather to believe a Lay man if he bring the authority of Scripture then the Pope and a generall Councill And again p. 532. he speaking of the understanding of the Scriptures saith That in these things the Spirit of God is bound neither to sharpness of Wit nor to abundance of Learning oft-times the unlearned saith he seeth that thing that the learned cannot see And again after p. 534. having said before That without the speciall helps of Gods Spirit the word of God is as a sealed Book c He there adds these words That this revelation is not speciall to some but generall to all the members of Christ And he here blames Mr. Harding for having so low an esteem of the Vulgar people as the Scribes and Pharisees had of the followers of Christ These are accursed not knowing the law said they Though the Apostles saith he calls them Citizens with the Saints and of the houshold of God Again p 537. That the learned Fathers have evermore thought that in such perillous times of dissention in Judgment it is most behoofull for the people to have recourse unto the Scriptures Act. 17. And out of Chrysostome in opere imperfecto Hom. 49. upon these words ye shall see the Abominations c. That Christian men who will be assured of the true Faith must resort to nothing but Holy Scriptures else saith he they will be offended and perish and not knowing which is the true Church and by meanes thereof they shall fall into the abomination of the desolation And out of Chrysost Hom. 49. That we may in no wise believe the Churches themselves unlesse they say and do such things as be agreeable to Scriptures Again p. 544. See Ray●●●ds Co●ference with Hart. c. 2 6● he saith out of Theodoret de natura hominis lib. 5. That you may commonly see not only the teachers of the people and Rulers of the Churches but also Taylors Smiths c. do understand the Principles of our Religion women who live of their labour Servants Husbandmen Ditchers c. can reason of the Holy Trinity of ●e Creation of the world of the nature of man a ●eat deal more skillfully than either Plato or A●stotle was ever able to do and that Origen said to ●s Hearers thus when I speak what I think meet Origen in Joshua Hom. 21. Bishop Hooper in his Declaration of the ten Comman fol. 46. Jer. 44.17 18. Ezek. 20.18 ●amine and judge you whether it be well or other●ise Upon which words the Bishop concludes ●at in old times the Vulgar people were able not ●ly to understand the Scriptures but also to judge their Preachers And as to our Fathers exam●e he saith p. 542. that our Fathers examples are ●t alwayes sufficient Rules for saith he they ●e been led in Ignorance Many Hereticks saith 〈◊〉 plead nothing but that they were born in liv● in that they now practise and received from ●eir Fathers So much of this Bishop here A word out of Bishop Carleton and we shall con●de this

seem to intend any other nor any other ●corded in the Scripture of the New Tes●ment which doubtless would have been if Ch● had intended any other to have been continued 〈◊〉 the Church for it would have been necessary 〈◊〉 have known how such should have been Qualifi● as well as these But of these two see at large 1 Ti● 3. Titus c. 3. And that these were all in the Primiti● Churches the Century Writers affirm Magd● Cent. 1. Lib. 2. cap. 7. col 508 509. Cent. ● cap. 7. col 125. This also may we note T● after the Church had departed from the Apostoli● Order and by humane prudence appointed o● Elder or Bishop in every Congregation or Socit● 〈◊〉 the first step and after in a larger Circuit ●ve the rest Yet even these Bishops were then ●ke manner chosen by the Body of those Church● where in he was to be Bishop as the Authori● herein before alledged fully prove But now if it shall be Objected as some have ●med to do That this power of Election in the ●urch was not a Priviledge belonging to them of ●t but of conveniency Ere we give answer 〈◊〉 shall go over some such pretences as these ●irst the Papists Concil Trident. lib. 7. p. 590. They at the Council of Trent ●●itted this use to have been in the Primitive times the Churches But as to the Right they say ●re That though the people did choose yet it 〈◊〉 by the tacit or explicit consent of the Pope This conceit will easily fall for in those days ●re was no such thing in Nature as a Pope if ●y mean by a Pope such a one as is now at ●me with such Authority as he challengeth there● he could not by his consent bring it in or had ●een so the Pope had erred to have given con●● to the Church that she should have called her ●isters in another way than Christ had appointed Christ did not appoint this way If Christ did ●oint this way then his consent was insignificant-mentioned in this case unless they will say Christ ●n appointed no way but that he left all to the ●retion of the Pope in this matter which we ●k they will not affirm Again Secondly Bishop Nicholson of Glou●er in his Book before cited p. 27. admits the ●ter of Fact that the people did choose but ●o the Right he saith first That it was after 〈◊〉 Apostles days Although we see Arch-Bishop Cranmer Polanus the Magdeburg Divines and many others of express contrary Judgment in the places befo●● quoted and agree that this was in the Apost●● days and their own way in which they Ordain Elders in the Churches Secondly he saith That this was not a Pri●●ledge belonging to them of Right but of Conve●ency for which we have the Bishops own word ●ly not the least proof offered against which 〈◊〉 stream of other Learned and good mens judgme●● before cited generally run And this also the ●shop himself in the same place in the very n● words ingeniously adds and affirms That 〈◊〉 choyce of the People was derived from the Rule● Christian Equity and Society and he there furt●●● sub joyns this excellent effect it had That he● it came to pass that the People did quietly rece● willingly maintain diligently hear and hear● love their Pastors From whence we may conclude That su● such whom the Bishop there saith took away 〈◊〉 Power from the Churches were to be blamed 〈◊〉 rashness at least And that there is a loud call for 〈◊〉 restoring of this Conveniency if it be no mo●● to the Churches since it was derived from such ●cellent Rules and hath such desirable effects N● such to be found following any other way brou●● in in the room thereof And that it may of ●●vine Right rather than of Conveniency brou●● in by mans Wisdom for it is rare to find a C●●stitution of mans derived from such Principles 〈◊〉 to have such Fruits which do exceed for good● the Constitutions of Christ himself Again Thirdly One more such pretence we 〈◊〉 in Mr. Stillingfleet in his afore-said Book p. 2● Who though he had before in the place herein ●oted allowed that the People did choose yet ●e he saith It seems strangely improbable that the ●ostles should put the choice at that time into the ●ads of the People and he makes this the only ●und of his conjecture That there were none ●n that were fitted for the work but whom the ●●ostles did lay their hands upon by which saith 〈◊〉 the Holy Ghost fell upon them whereby they ●●re fitted and qualified for the work the people ●n saith he could no ways choose men for their ●ilities when their abilities were consequent to ●●eir Ordination These are his own words as to ●●s matter But his ground seems very feeble for ●e concluding of such an improbability for we ●ust either take it for granted or he must prove ●rst that the Holy Ghost fell on none but such on ●nom the Apostles laid hands Secondly That the ●oly Ghost fell on no men till the Apostles had ●d hands upon them for the Ministry Thirdly ●hat when ever the Apostles laid hands on any they ●ere by that imposition of Hands Ordained Mini●●ers If this be not granted or proved then there ●●ght be many in every Church qualified with gifts 〈◊〉 the Holy Ghost and fitted for the work some ●●thout laying on of hands some by laying on of ●ands of the Apostles and yet not Ministers there●● Then these were fitted for the work and these ●ight be chosen by the Church before Ordination ●ut so it was it 's evident that the Holy Ghost fell ●pon many without imposition of hands that he ●ll upon some by imposition of hands before they ●ere made Ministers That all were not made Mi●●sters on whom the Apostles laid hands and who ●●ceived the Spirit So that Multitudes were fitted and qualified for the people to choose in every pla●● almost See Acts 10. There were many heari● Peter Preach and while he was yet speaking 〈◊〉 Holy Ghost fell on them all and they spake w● Tongues here is no imposition of hands nor s●ting apart for the Ministry for they were not ba●tized ver 47. yet were these Persons qualifi●● for the People to have chosen any man among them Again Acts 8.14 15 16 17. The were many Men and Women at Samaria that belie●ed and the Apostles at Jerusalem hearing of 〈◊〉 sent unto them Peter and John who prayed and la● their hands on them and the received the H● Ghost Yet sure Mr. Stillingfleet will not sa● these were made Ministers by this however the were qualified thereby to have been chosen by t● People Again Acts 19. Paul found certain Disciples 〈◊〉 Ephesus twelve in Number of Men he la● on them and they received they Holy Ghost a● Prophecyed And there is no colour to say that the● were Ordained Ministers thereby So that the● were more Persons qualified for the work to be ch●sen by the people

He in the same Book called a Directi● to know the true Church p. 23. 24. 36. 37. ●● 39. 44. 46. 47. 53. See t●● Conference between Raynolds and Hart c. 2. p. 45 46. there affirms and proves 〈◊〉 many Fathers that the Scripture is the judge of ●ntroversies that we must not take what the ●urch teacheth without limitation For saith 〈◊〉 she hath a Rule to teach by the Scriptures and 〈◊〉 long as she teacheth by this she is to be heard That is a manifest sliding from the true Faith and an ●ident sign of Pride to reject any thing that is writ● or to bring in any thing which is not written ●at we should not regard this or that mans sayings 〈◊〉 seek all these things out of Scriptures Optatus l. 5. contra Parmenian Donat. Cited by Raynolds in the same Conference p. 402. from ●ich we must in nothing depart And of the Pa●sts he saith That they presume that they deal ●th simple men who may not examine their Do●ines and therefore he adviseth us lest we should 〈◊〉 deceived to look to our Rule which is the Scrip●re Now from all this we have transcribed we may conclude this Objection to be fully answere● and the Matter undenyable That other Membe● of the Church besides Learned Doctors skilled 〈◊〉 the Tongues and Governors of the Churches ma● understand the Scriptures by the help of the Spi● of God That they ought to read them a● search them for this end That God will give 〈◊〉 them his Spirit to open their Understandings a● sometimes more to those than to the Learned D●ctors That Learning and Worldly Wisdom ca●not unfold Scripture without the Spirit of Go● That it is no safe way to follow our Fathers step● no nor the Rules of Councels nor Churches a● further than they follow the Scriptures That it 〈◊〉 safe in times of dissention in Judgment to make 〈◊〉 the Scriptures That the Scripture is the Judge 〈◊〉 Controversies Now we know it is in vain f● unlearned men to read and impossible to search t● Scriptures or try Doctrines by them if M● learned in the Tongues cannot reach to understa● them or may not conceive of the sence of the● and give their Judgment of them as their ow● Rule for their own Practices And surely it is n● ground enough for any Man to believe that such thing is the truth and to expect Gods Blessing 〈◊〉 the Practice of it See Mr. Hildershams to this Lecture 59. on Joh. 4. Lect. 8. on Joh. 4. Mr. Gee in his Exposition of Rom. 18. barely upon this That Lear●ed Men Nay though very Godly Men have 〈◊〉 Interpreted such a Scripture or was of such an ●pinion about it or that the Learned Godly Me● who went before us did practice thus unless 〈◊〉 so he himself be by their Demonstrations and R●●sons clearly satisfied in his own mind that the Opinion and Practice therein is really the ve● Truth If these things be full to answer such an Objectio● ●t by Mr. Harding against the Protestants why ●t as full and suitable every way to confirm the ●swer here Offered by Protestants to the self-same ●bjection made against them by their Fellow-Bre●en If it shall be Objected further That many ●stimonies for the proving of the Premises from ●ence these conclusions are drawn are not Scrip●es but Traditions To this Answer may be ●de First That those Examples and Evidences con● with the Scriptures and therefore the ●ore heed to be given to them especially conside●●●g that these are only Matters of Practice gene●●ly owned and not contended against in those ●ys and also considering how some of these Te●●monies have remained so many hundred years un●literated against all the Endeavours of Rome and ●ers whose Interest and Practice these things op●se and who have for their Interest sake corrup● most of the Fathers and Councels to make ●●m speak as they would Secondly That they are the sayings and consent Antient and Modern Writers and Men of dif●●●ent Judgments in other things yet all accord in ●s as the Practice in those days in these things 〈◊〉 that it was by Divine Right which may add ●he weight to them But Thirdly No more will be demanded That these ●stimonies should speak for the Matter in hand ●n the Adversaries cause these and the like Au●rities to testifie against them Surely it will be ●nted that they are as forcible and may as ratio●●ly be used where it makes for as where it makes ●●ainst any position We are to keep the Ordinances and Order one delivered in the Church as they were delivered b● the Apostles and according to which the Church of God in the Primitive times did walk Be ye f●●lowers of me saith the Apostle Keep the Ordina●ces or Traditions as I have delivered the● unto you 1 Cor. 11.1 2. Therefore did he wh● the Corinthians there had erred about the Lor● Supper send them again to the first Institution 〈◊〉 regulate themselves by after he had told them their disorder said I have received of the Lo● that which I delivered unto you That the Lo● Jesus the same Night c. and so repeats aga● the whole Institution in the same Chapter ver 2● 24 25 26. forms nothing anew but repeats wh● he himself received of the Lord both for Mat● and Form Thirdly Doubtless such who fear the medli● with any other manner of Churches Ministers O●dinances or other manner of Ministration so 〈◊〉 to joyn with them or partake in them are to commended if they are confirmed by these E●dences in the truth of the Premises For the Scr●ture tells us we may not add to or diminish fr● the Rule the Lord hath set us but Obey that every thing Deut. 4.2 especially since the do● of any thing in God's Worship not commanded Hooper Epist to King Edw. so dangerous What became of Nadab and A●hu for their doing that which was not command though not forbidden in any express words 〈◊〉 there could be no warrant in God's Law Lev. 〈◊〉 1 2 3. God also complains of such Jer. 7 ● for building High-Places which he command not Therefore God did not only direct and co●mand about the Tabernacle and Temple and ev● ●art thereof but also every Tittle of the Worship ●erein and the manner and Circumstances there●bout And God takes it ill as an intrusion upon ●s prerogative Royal See Bishop Andrews upon the second commandment when Men shall presume 〈◊〉 do any thing in his Worship as a part thereof ●hich he commanded not or walk therein by any ●ther Rule than what he hath prescribed for no ●an was permitted to vary by adding or dimini●ing Mr. Stillingfleet in his Irenicum p. 6. saith ●hat whatsoever is looked upon as a part of Wor●ip if not commanded of God it is no way ac●eptable of God therefore unlawful Mat. 15.9 ●nd saith That Tertul. de Orat. Cap. 12. rejects ●l those things as superfluous and superstitious which are done without the