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	speak_v	25,317	5	5.2279	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44839	The difference of that call of God to the ministry which is by the power of his own gift and measure of life, revealed, and of that, which is received of man, and taught by man, as is manifest by these two severall calls, herein declared, with several principals relating to this second call, answered / by Richard Hubberthorn.	Hubberthorn, Richard, 1628-1662.	1659 (1659)	Wing H3223; ESTC R21988	11,470	18

Ministery here declared is one with and according to the Apostles and the Scriptures RICHARD HUBBERTHORN The Heads of Priest Dance his Professed Call to the Ministery as followeth Pr. If I should speak non-sence as others do then I might say that I am made a Minister by the measure of the gift of Grace and then I should be accounted a Minister as well as they c. But I do not pretend unto any infallibility in my Ministery but as these Act. 6. 6. Which when the Apostles had prayed laid their hands upon them although saith he that laying on of hands is not of such necessity but that a man may be a Minister without it and as Timothy although he had some extraordinary gifts yet he was not infallible 1 Tim. 4. 14. And saith he I desire the office of a Bishop which he that desireth desireth a good work according to 1 Tim. 3. 1. And as for his qualifications they are such as whereby he might have advantaged himself more abundantly in the World as to outward means and might have been cloathed in scarlet c. But did rather chuse and incline himself to be a Minister of the Gospel and that the outward means was not his end in chusing to be a Minister but if that he could be satisfied or see that there did not want Labourers in the Lords work he could freely leave off c. And further he said That God had made his preaching effectual for the converting of many and that there were many though not in that place yet some in that place of whom he could say as the Apostles said that they were the seal of his Ministery c. These being the Heads of the Particulars Objections against this Call WHereas thou saiest That it is non-sence to say that a man is made a Minister by the gift of Grace Answ. Then the Apostles spoke non-sence when they witnessed forth their Call to the Ministery for to every one of them was given Grace according to the measure of the gift of Christ from which Grace they did Minister Eph. 4. But the Apostles spoke sensible truth therefore he that contradicts it speaks non-sence and ignorance as will further appear in saying that he pretends unto no infallibility in his Ministry Answ. Then he pretends to nothing of the Spirit of God much less to be a Minister of the Spirit as Paul was 2 Cor. 3. 6. For every measure of the Spirit is infallible or undeceiveable but that which is fallible is deceiveable and whosoever is taught by that Spirit is deceived and Thomas Dance pretends to have no other Spirit but that which is deceiveable and fallible so that it is time to turn away from such Again he chargeth Timothy that he was not infallible which is a false charge for wherein was he fallible or deceiveable but he was so infallible that he not neglecting the gift of God that was in him he by it was able to save himself and those that heard him 1 Tim 4. 16. And he Ministred from the gift of God in him which he had received by Prophesie and so not from a fallible spirit but from the infallible and so is accused falsly by T. Dance Again Tho. Dance saith That he desireth the Office of a Bishop c. Answ. But consider what such a one must be which is blameless vigilant sober not rude and scornful but of good behaviour apt to teach not apt to laugh and jear and cause the people to be light and vain must he not be given to wine no striker not greedy of filthy lucre but patient not a brawler not covetous as it doth appear those Priests are guilty of which have nothing to preach from but the fallible spirit which doth alwayes deceive people but one that ruleth his own house well having his children in subjection with all gravity for if a man know not how to rule his own house will how shall he take care of the Church of God but it is manifest that Thomas Dance ruled not his own Church or people well but rather provoked them to wantonnesse rudenesse and laughter which is madnesse Not a novice least being lifted up with pride he fall into the condemnation of the Devil but T. D. was so lifted up in the pride of his heart that he gave two meanings to one place of Scripture and so falls into the condemnation of the Devil Pr. And whereas Thomas Dance saith That his qualification is such that he might have been cloathed in scarlet c. Answ. What mightest thou have been A Lawyer or Doctor as one of thy brethren said which if thou had by that the Nation is deceived though not in so high a measure as by professing the ministery but that is taken up as the most profitable trade to get means and live in pride What if thou hadst been cloathed in Scarlet in Velvet in Purple or any other gorgeous apparel and in that apparel which thou art already cloathed with wilt thou be condemned when thou comes to know any measure of the gift of the true Ministry to be thy guide Pr. Again whereas Thou takest the people to be a seal of thy Ministery An. All the people that were in place and some more may seal it to be fallible and deceiveable as thou hast confessed it to be but there is not one that can set to their seal that it hath brought them to a perfect man nor to the knowledge of the Son of God nor to the measure of the stature of the fulnesse of Christ and so it hath not effected any of the work of the true Ministry but when thou comes to be searched narrowly filthy lucre will be found to be the end for which thou Ministers without which thou would be silent And now further to manifest that he pretends not to any thing of the infallible spirit in his Ministry these his principles or doctrines declare as followeth with the answer of truth to them Pr. That every individual man was not enlightened by Christ Answ. Which doctrine is contrary to John 1. 9. which saith That was the true light which enlighteneth every one that commeth into the World and to pervert the Scripture he gave two meanings that the people might take whether they would so that they would but deny the form of sound words and the plain Scripture the first was this That Christ enlightened every man that is enlightened or else Secondly that he enlighteneth some in every Nation Now let people consider how that this can be the meaning of the Holy Ghost as he said it was seeing that here is two meanings and it is either the one or the other but he knowes not which doth plainly manifest that he hath not the mind of the spirit which is but one and speaks as it means but the Scriptures cannot be broken by such meanings which saith That every man is enlightened with the true Light Pr. That the whole body of the

infinite and everlasting as in Daniel 9 24 and then you cannot contain Christ in you who is Gods righteousnesse and who is infinite and so by this doctrine he makes all reprobates as all are who know not Christ in them for they who did not retain God in their knowledge were given up to a reprobate sence Pr. That it was false doctrine to say that a man must first partake of the Righteousnesse which justifies before it can be imputed to him as his A. He hath here counted that false doctrine which the Saints witnessed fulfilled in them for the righteousnesse of God was imputed to the Saints in the true belief whereby they did partake of Gods righteousness through faith before ●t could be accounted theirs except that this Priest in his false meanings would count that to be a mans which he hath no right to nor part in for the faith wherein Abraham did partake of Gods righteousnesse was reckoned to him for righteousnesse and he unto whom God imputeth righteousnesse in his spirit there is no guile though these Priests would impute righteousnesse to the wicked as theirs who are full of guile and sin having no life nor right in Gods righteousnesse while they live quite out of it Pr. That God offers salvation to all men but he intends it but to a few Answ. There he would frustrate the grace of God and his salvation which is free for all and so he would make the Offers of Gods salvation to many thousands to no purpose as if God proferred that to many which he never intended to give them was there ever such a belying of God as this for what is it less then to make God a respecter of persons If all men by nature be in wickedness lyable to condemnation as this Priest confessed yet salvation is intended but for a few though offered to all How is God no respecter of persons and how is Christ given to be his salvation to the ends of the earth a light into the world that all men through him might believe and whosoever believeth in Christ shall not perish but have everlasting life so that all may freely come and be saved according to the love and will of God who doth not intend that any shall perish except they reject his way and the offers of his grace which hath appeared to all men Pr. That a Minister of the Gospel doth not know who are elected An. There he hath belyed the Ministers of the Gospel for they could discern the elect from the world as it is written ye shall discern between him that serveth God and him that serveth him not and Paul and Peter wrote to the elect so these teachers who know not the elect and yet exhorts all their hearers to believe and lay hold on Christ their preaching is in vain for if God have but intended a certain number to be saved and the rest to be condemned then they set their hearers a work in vain and many to expect that which they are never like to have so these people are in a miserable state and note that these Priests though they take sums of mony and tithes of their hearers in many parishes in this Nation yet they know not who are elected among them according to this mans words Pr. That the Sword of the Spirit is ineffectual without the Letter Answ. The Sword of the Spirit is the Word of God which was effectual before the Letter was to Enoch to Isaac to Jacob to Abraham and others and from the Word was the Letter given forth and the Letter is not effectual without it Pr. That there was no Scripture written but what is extant and in the Bible Answ. Yes against that shall the Scripture bear witness the book of Nathan the Prophet the book of Ahaijah the book of Iddo 2 Chr. 9. 29. the book of Shemaia 2 Chr. 20. 15. the book of Gad 1 Chro. 29. 29. the book of Jehu 2 Chro. 20. 3● the book of Jasher 2 Sam. 1. 18. the Prophesie of Enoch Jud. ● one Epistle of the Corinthians 1 Cor. 3. 9. one Epistle to the Ephesians Eph. 3. 3. one Epistle to the Laodiceans Col. 4. All these Scriptures were given forth from the same Spirit and to the same end and use as those are which are bound up in the Scriptures although these be left out Pr. That there was no Scripture nor writings appointed of God to be a Rule of Faith and manners but what is bound up in the Bible Answ. Those Scriptures which are not bound up in the Bible was given forth from the same Spirit and by the motion of the Holy Ghost and so for the same ends and uses that the other Scripture was given forth for and as he appointed the one so the other Pr. That the Letter doth antecede and go before the Spirit in all that walked in the Spirit Answ. This is false for the Spirit did antecede the Letter in all that walked in the Spirit who gave forth the Letter from the Spirit Pr. That the works of Christ in some respect are not perfect Answ. That is false for every gift of God is perfect and every work of Christ is perfect in all his children but that spirit in thee which is fallible makes nothing perfect and therefore judgeth all things yea Christ and his works to be fallible and deceiveable like it self Pr. That the Law requires more strict and exact obedience then the Gospel Answ. Nay the Law saith Thou shalt not commit adultery but the Gospel saith Thou shalt not lust the Law saith Thou shalt n●● kill but the Gospel saith Thou shalt not be angry the Law saith Thou shalt not forswear thy self but the Gospel saith Swear not at all Mat. 5. And so the Gospel requires more exact obedience then the Law contrary to this affirmation P. That Christ chose a Devil to be one of his Ministers in chusing Judas and his proof for it is this That the Divine nature did not see it good to communicate the knowledge of all things unto the humane nature and therefore although he was a Devil when he chose him yet he knew it not Answ. This is a charging of Christ with Ignorance contrary unto John 2. 24. 25. which saith That Jesus did not commit himself unto them because he knew all men and needed not that any should testifie of man for he knew what was in man and though Judas by transgression became a Devil and the Devil abode not in the truth Doth it therefore follow that he was never in the truth But Christ speaks of him and to him as well as to the rest that they had power to cast out unclean spirits Mat. 10. 1. And that the Spirit of the Father spoke in them Mat. 10. 20. So that there was no difference while the Spirit of the Father led him and taught till the Devil entered into his heart to betray that Lord of Life so that is a false

THE DIFFERENCE Of that call of God to the MINISTRY VVhich is by the power of his own gift and measure of life revealed And of that which is received of man and taught by man As is manifest by these two several calls herein declared with several Principals relating to this second call Answered By RICHARD HUBBERTHORN LONDON Printed for Thomas Simmons at the Bull and Mouth near Aldersgate 1659. TO THE READER IT being of the Lord so ordered that a publick dispute was appointed betwixt Thomas Dance Priest in Sandwich in Kent and those called Quakers which was upon the twelfth and thirteenth daies of the second moneth in which many weighty things concerning Religion was discoursed of in which it was first proved by us according to the Scripture that Christ Jesus the true light hath enlightened every one that commeth into the World John 1. 9. and John 12. and another weighty matter concerning Religion discoursed upon was the righteousnesse by which man is justified before God which by us was witnessed and proved to be onely by the righteousness that was in Christ Jesus being also made manifest in us the everlasting righteousness being brought in according to Dan. 9. 24. again upon the tenth day the discourse was whether the Scriptures were the word of God the Answer was that the Scriptures were writings and the writings was not the word but the thing written of was the word of God unto which the Priests also consented Another thing was concerning the call to the Ministry whether theirs or ours was according to the Apostles and according to the Scriptures the heads of both which calls is declared as followeth that all people may judge according to their measure of the gift of Christ whether of them is according to Scripture Testimony A Call to the Minstery according to the Scriptures held forth in these few words following Contrary to that Call which is of man and by man THat by which the Apostles were called into the work of the Ministry having gifts differing according to the measure of the manifestation of Christ by the same am I called which is also according to the Scriptures as Eph. 4. Unto every one of us is given grace according to the measure of the gifts of Christ by which gift according to the measure of it were they made Some Apostles some Prophets some Evangelists some Pastors and Teachers c. And this was by the Power Vertue and Operation of the gift of Christ in them and as then so now for there is not another way to be called into the Ministery by neither doth any profit the people at all but they who minister from the power moving of that gift which they have received from the Father by Jesus Christ by which gift was I called out of the World and separated for the work of the Gospel by which gift I saw that which had corrupted the earth by it was moved to minister against it which gift is that which hath the power in it both to convince convert unto God according as the Apostle Peter who was unlearned in the Letter wa● made a Minister by the gift of the Spirit of Christ and saith 1 Pet. 4 10. As every one hath received the gift even so let him minister the same one to another as good stewards of the manifold Grace of God And If any man speak let him speak as the Oracle of God and if any man Minister let him do it as of the ability which God giveth that God in all things may be glorified So that that Ministery by which God is glorified and people converted is that which proceeds from the operation and power of his own gifts in them which is that Ministery which perfecteth the Saints edifies the body of Christ Brings into the unity of the Faith unto the knowledge of the Son of God and unto a perfect man and unto the measure of the stature of the fulness of Christ But they which gather Scriptures together in their earthly wisdom and from that which they have gathered minister unto others this ministery doth not perfect the Saints nor edifie the body of Christ nor bring to the unity of the Faith but into strife and divisions not to the knowledge of the Son of God but leads from his knowledge not unto a perfect man but pleads against perfection not into the measure of the stature of the fulness of Christ no not unto the measure of the least Saint so that Ministery is to be ceased from which proceeds not from the measure of the Fathers gift that onely continued unto the end of the World which his gift calleth into and carrieth on in So I by the measure of his free Spirit being called and made a Minister of it unto others ●ot of the Letter but of the Spirit in which in all ages the true Ministery stood having not received it of man neither was I taught it but by the revelation and manifestation of the life of Christ in me Which Spirit in me according to its measure is as true and as infallible as it was in them which by it were made Apostles Evangelists Prophets and Teachers formerly being the same in power vertue and operation as it was as able to reveal and make manifest to teach edifie and perfect as it was and to beget people out of the World into the Covenant of Light and Life and all who are Ministers of Christ for the gathering of his seed from the ends of the earth into the Kingdom of his dear Son must from the same Spirit witness their Call and separation to that work and all other calls are false and their ministery profits not which doth not singly proceed from the measure of that gift but all who do abide in the measure of his gift and from it minister by it they are manifest to be of God and in that Ministery they commend themselves unto every mans Conscience in the sight of God and this is the calling and Ministery in which as every one abide they glorifie God And this is the Ministery of reconciliation which was committed unto the Apostles and is unto his Ministers now by the power of which the Devils works comes to be destroyed and then all things reconciled in one things in heaven and things in earth but that ministery which is received from man and taught by man never reconciles any thing unto God but doth separate from God and beget into enemy but that which proceeds from the measure of the gift of God brings every one to know the truth in their own particular which truth as they abide in it sets them free from sin and this Ministery hath the power in it in all them that have received it to save them that preach it and them that hear it and obey it and no other Ministery doth profit the people at all but that which from the gift of God is ministred so that this Call and

Gentiles was not enlightened Answ. Then by what shall those Gentiles be condemned who are not enlightened seeing that Christ was given for a light to the Gentiles as the Prophet Isaiah saith but he doth not say to some of the Gentiles and not to the whole body and though the Gentiles were once darknesse Eph 5. yet the light shined in the darkness and the Apostle turned them unto that light which shined in the darknesse that the eye which was blinded might be opened he did not come to give them eyes but to open the blind eyes not to give them light but to turn them to the light that was in them as Acts 26. 18. Pr. That the Gospel is an external Light and not invisible and that it is not the light within Answ. Which is contrary to the Apostles doctrine which saith the Gospel is the power of God Rom. 1. which is not external nor visible but invisible and shined in their hearts 2 Cor. 4. 6. and it was hid unto those that were lost but that which was visible they could see and hear with the visible eyes and ears but both the Gospel which is the power of God and the eye that sees are invisible Pr. That Christ being the propitiation for the sins of the whole world as John said 1 John 2 2 Is meant onely the world of believers Answ. In this he would break the Scriptures and contradict the Apostle which saith he is the propitiation for our sins and not for our sins onely who were the believers but for the sins of the whole World which whole World John said lyes in wickedness but the whole World of believers lyes not in wickednesse but is of God Pr. That they must reconcile the Scriptures Answ. The Scriptures cannot be broken John 10. 35. but is reconciled and at unity in themselves and in all those that know them but he that gives two contrary meanings to one Scripture he doth not go about to reconcile but rather to pervert them and to take away the plain testimony of truth which they give from peoples understandings but the key of knowledge is found again which opens the Scriptures in the mystery of them and herein is the ignorance of teachers and people in saying the Scriptures are not reconciled It is they that are not reconciled to God nor the Scriptures and so they utter forth their blindness ignorance and errour Pr. That the Law of the Spirit of life in Christ was not the Law of the spirit in the Saints but that they were two Laws c. Answer This is a false distinction for God hath said that he will write his law in their hearts and put his spirit in their inward parts and the same law of the Spirit of life in Christ Jesus being in the Apostles hearts had set him free from the Law of sin and death Rom. 8. 2 so it was not two lawes but one Law Pr. That there are two righteousnesses of Christ the one without the Saints to justifie them and the other within the Saints that did sanctifie them Answ. Christs righteousnesse is but one and that by which they were both sanctified and justified was but one thing even the Spirit of our God 1 Cor. 6. 11. and Christ in them was Gods righteousnesse and the hope of Glory who was made unto them righteousness and if Christ was in them then his righteousnesse was in them or else he and his righteousnesse is divided as this Priests doctrine would make them Pr. The said Priest denied that the Saints were justified by that Christ that was in them when he was questioned about it Answ. If they were not justified by that Christ that was in them then by another Christ which is no less then to Preach two Christ's and so he hath preached another Gospel then the Apostles preached which whosoever doth is accursed Pr. That David when he was guilty of adultery and murther was not in a condemned state but in a justified state Answ. Here he would make God a justifier of the wicked in his wickednesse but in that state David was condemned of the Lord and suffered his anger and terrors when his iniquities went over his head and were too heavy for him to bear and he was not justified until that thorow judgement he was redeemed from the guilt of murther and adultery and other sins which came over his head so such teachers as he who would have God account them just who are unjust and them holy who are unholy and unrighteous are as the false Prophets who put no difference between the holy and prophane and spoke peace to the wicked where there was no peace counting them good who did evil saying they that doe evil are good in the sight of the Lord Mal. 3. 15. as the Priests now say though they be sinners yet they are righteous in Gods account so they would make God a lyar accounting men to be that which they are not and to be in Christ when they are in sin in the Devils work Pr. And concerning them in Heb. 12. who were come unto the spirits of just men made perfect he said it was meant that they were in Heaven and not upon Earth Answ. Thus by his false meanings he hath often perverted the Scriptures calling his false meanings the meanings of the holy-Holy-Ghost but these mentioned in Heb 12 were them the Apostle wrote unto upon earth for he did not write to men after they were deceased and these that he wrote unto were come unto the innumerable company of Angels and to the city of the living God and to the spirits of just men made perfect Pr. That any creature that holds that principle of being justified by a righteousnesse within living and dying in that principle cannot come to heaven Ans Christ is the justifier of them that believe in him and his doctrine is I in them and they in me so Christ and his righteousnesse is in the Saints and God hath brought in the everlasting righteousnesse which justifieth which is not at a distance separate from the Saints as these false teachers have Imagined And the Apostles doctrine and principle is Christs in you which whosoever liveth and dyeth in this comes to heaven but on the contrary whosoever hath not Christ and his righteousnesse in them to justifie them cannot come to heaven Pr. That that which fitted man for the inheritance among the Saints did not intitle to the inheritance or not give them a part in the inheritance Answ. This is contrary to the Apostles doctrine for he thanks God the Father who made them meet to be partakers of the inheritance with the Saints in light Col 1. ●● for he both fitted them for the inheritance and did intitle and give them a part in the inheritance translating them into the Kingdom of his dear Son verse 13. Pr. That we cannot contain an Infinite righteousnesse in us Ans Then you cannot contain the righteousnesse of God for it is