Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	good_a	jesus_n	lord_n	7,172	5	3.5622	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94297	Of the government of churches; a discourse pointing at the primitive form.	Thorndike, Herbert, 1598-1672.	1641 (1641)	Wing T1055; Thomason E1102_1; ESTC R203782	63,264	216

which is called Anathema With these the proceedings of the Christian Church keep some correspondence according to Scripture For when our Lord saith If he heare not the Church let him be unto thee as a Heathen man and as a Publicane he intimateth withall a course the Church had to take for his correction and amendment that should give car to it Which as it might perhaps end in a verball admonition of the Church and reall amendment of the party yet those that were under the discipline of Penance we know were in a sort excommunicate because they were not admitted to the Communion of the Eucharist besides that as those which were separated among the Jews they put upon them the state and fashion and habit of mourners And I shewed afore what we find in Scripture to argue this course directed by our Lord and practiced by the Apostle But here was a difference that in that state we find not that a man was cut off from the conversation of Christians those which were admitted to Penance being alwaies accounted in the way of salvation supposing the performance of their injoyned Penance That was the effect of that grievous censure whereof our Lord speaketh Let him be unto thee as a Heathen man and as a Publicane Not because he meaneth to forbid Christians to converse with Heathen men and Publicanes who being to be converted from among them must needs be compassed with them on every side And therefore that case the Apostle hath resolved 1. Cor. v. 9 10. where he informeth them that whereas he had written to them not to converse with fornicatours his meaning was not to forbid them to converse with the fornicatours of this world that is Gentiles or with the covetous or extortioners or with idolaters for then must ye go out of the world and as it followeth vers 12. For what have I to do to judge those that are without do not ye judge those that are within But our Lords meaning is that Christians should shew that respect to a brother that should be refractary to the Church as the Jews did then to Gentiles and Publicanes which the Apostle secondeth there vers 11. Now I write to you not to converse if any man that is called a brother be a fornicatour or covetous or an idolater or a railer or a drunkard or an extortioner with such a one no not to eat which is to avoid them as the Jews did him that stood separate And the sentence whereupon this is to be practiced is intimated in the next verse For what have I to do to judge those that are without Do not ye judge those that are within And this censure it seemeth the Apostle presupposeth when he writeth to Titus iii. 11. A man that is an Heretick after the first and second admonition reject For his meaning is not to instruct Titus alone what he in his person should do but in the person of Titus to instruct all the Church to reject and avoid refractary Hereticks and therefore in the consequence of avoyding them it seemeth he intimateth the censure whereupon they are to be avoyded The same censure against the incestuous person at Corinth he intimateth by the same consequence when he saith 1. Cor. v. 13. Therefore put away from you that wicked person which he calleth giving over to Satan in the same case vers 5. afore and in the case of Hymeneus and Alexander 1. Tim. i. 20. and which he signifieth 1. Cor. xvi 22. If any man love not the Lord Jesus let him be anathema Maranatha where anathema is the term that cometh from the Synagogue and so doth the other as some men think So that this censure cutteth men off from the conversation of Christians which forfeit the priviledges to which they pretend and so delivers them to Satan by consequence as those that lodged without the camp of Israel were in danger to be lickt up by the Amalekite Which course neverthelesse as it was preservative in regard of some members that they might not be tainted as the Apostle signifieth when he saith 1. Cor. v. 6. Know ye not that a little leaven leaveneth the whole lump So was it medicinall in respect of the sick shame and grief being a good way to the cure which the Apostle seemeth to respect when he directeth 1. Cor. v. 6. to deliver him to Satan for the destruction of the flesh that the spirit might be safe in the day of the Lord Jesus and 1. Tim. i. 20. whom I have delivered to Satan that they may learn not to blaspheme This is the correspondence between the proceeding of the Church and Synagogue And therefore as looking backward to the Synagogue whereupon our Lord reflecteth when he saith Dic Ecclesiae we see to whom they had recourse so shall we see looking forwards upon the Church which our Lord pointeth towards in the same words to whom he directeth his followers to have recourse The Keyes of Gods house are given in the Gospel to S. Peter with the effect of binding and loosing and the same power to all the Apostles in equivalent terms of reteining and remitting sinnes For if there were advantage it were an inconvenience that in the third place the power of binding and loosing should be given to the Church which is pretended given to S. Peter for a priviledge beyond the Apostles Well then might S. Cyprian argue Epist 27. that because our Lord promised to S. Peter the keyes of his Church therefore the acts of government of it were to passe through the Bishops hands and without him Apostates could not be reconciled And it is the same which S. Augustine affirmeth so oft as he teacheth which many times he doth that S. Peter in receiving the Keyes represented the Church as Ep. 79. Si hoc in Ecclesiâ fit he speaketh of binding and loosing Petrus quando claves accepit Ecclesiam sanctam significavit For what was promised to S. Peter was given the rest of the Apostles but was to rest in the Church to which it is also given in the same terms as S. Cyprian is willing to acknowledge so oft as he calleth the Presbyters his Colleagues and professeth to do nothing without their advise So that it is not possible to give a more impartiall meaning to the words of our Lord in the Gospel then the practice of those times hath expressed when that power was exercised in common by the Bishop and his Presbyters This it is Tertullian hath shewed us Apolog. c. 39. alledged afore where having commended the gravitie and integritie of Ecclesiasticall censures to shew by whom they were done he addeth as afore Praesident probati quique seniores honorem non pretio sed testimonio adepti And S. Augustines words are plain which we had afore Veniat peccator ad Antistites per quos ipsi in Ecclesia claves ministrantur à praepositis sacrorum accipiat satisfactionis suae modum And in S. Cyprian there is so much mention