Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	life_n	lord_n	power_n	7,281	5	4.7110	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85949	Vindiciæ vindiciarum: or, A vindication of his Vindication of infant-baptisme, from the exceptions of M. Harrison, in his Pœdo-baptisme oppugned, and from the exceptions of Mr. Tombes, in his chief digressions of his late Apology, from the manner to the matter of his treatises. By Io. Geree M. of Arts, and Preacher of the Word in S. Albanes. Imprimatur, Edm. Calamy.	Geree, John, 1601?-1649.	1646 (1646)	Wing G604; Thomason E363_13; ESTC R201234	35,208	49

admonishing and excommunicating resides our Saviour saith he hath determined to be Disciples as Disciples Why then are women to doe all this sure they cannot doe this without speaking which is not permitted to them in the Church yet M. H. will not deny women to be Disciples For the person to declare it saies he it must be him whom the Chruch shall elect as he saith appears from 1 Cor. 5.4 5. In the name of our Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ To deliver such an one to Satan And now what expresse testimony is here for the person declaring Just none at all yea indeed that one person declare the sentence in the name of the rest is an act of order to which we are led by the light of nature to avoid confusion For the persons to be excommunicated he findes he saith two sorts 1. Persons after admonition persisting in scandalous sin But first he must know that we read of no admonition appointed to be used to the incestuous person whence some gather that some sins are so grosse that they deserve excommunicanon ipso facto Secondly he should remember the difference that is about enumerating scandalous sins and how that is to be determined by way of collection Secondly he addes such as after pains taken with them to convince them persist peremptory in holding and maintaining Haeresies * Tit. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Qui novas sibi eligit opiniones cum sundamento salutis pugnantes easque mordicùs defendit Pasor Graec. Lexic Now M. Har. can be content to consult with flesh and blood when he thinks it makes for him for he brings a sentence out of Pasor where saies he observe c. As though his observations were out of the text when they are but out of Pasers exposition I thought he would not have grounded his followers faith on mans authority But what are his observations 1. They must be fundamentall errours but as a Zanch. in 4. praecep able men as Pasor distinguish haeresies into such as are fundamentall and such as are not fundamentall 2. They must be obstinately asserted That is after the first and second admonition 3. They must appear to arise from choise not weaknes but this is a weak observation as though what were of weaknesse could not be of choice Whereas many chuse many things out of weaknes and therefore this was but a poor collection to exempt from censure the grossest haereticks Arrians Antiscripturists c. If they hold these damnable Haeresies unlesse forsooth it appear they doe it out of pravity of heart and affection they shall not be obnoxious to excommunication That is they shall not injoy that remedy to cure their infirmities Is this sound Divinity Thus I have cleared my second thing premised from his exceptions But I must now a little look back and take notice of some passages not only false but foul that have slipt from M. H. pag. 3. Where he tells us that the writings of Moses and the Prophets were as their Covenant was at least the administrations of their Covenant faulty imperfect at the best abstracted from the writings and administrations of the new Covenant Were the writings of Moses and the Prophets faulty and imperfect without the writings and administrations of the new Testament Then they were so till the new Testament was written and the administration of it instituted And what is this but to exclude all under the old Testament from compleat means of salvation and so from salvation it self which how false horrid uncharitable and popish is it Popish I say for if this be true the Saints of the old Testament could not enter into blisse till Christ were exh bited and so must be imagined to be in some limbo Nay how apparantly contradictory is his assertion to many dictates of the holy Ghost Psal 19.7 The Law of the Lord is perfect converting the soul Prov. 30.5 Psal 12.6 Every word of God is pure 2 Tim. 3.15 16. All Scripture is given by inspiration of God c 2 Pet. 1.21 Prophecy came not in old time by the will of man but holy men spake as they were moved by the holy Ghost and can these writings be faulty Is not this to charge the holy Ghost foolishly which is no lesse then blasphemy He saith also that it could not be said of Moses thou hast the words of aternall life as of Christ Joh. 6.68 I confesse the Lord hath somewhat peculiar above the servant But were not the Scriptures of the old Testament the words of life yea of eternall life what then became of those that had no other means of salvation or what thinks he of that Spirit of our Saviour Iohn 5.39 But M. H. urgeth Heb. 8. 8 9. where finding fault with them he said behold the daies come saith the Lord when I will make a new Covenant with the house of Iudah not according to the Covenant c. But the Covenant there faulted is the Covenant of works the condition whereof was the Law given on mount Sinai which typified the Covenant of works Gal. 4 24. But had the Jews no other Covenant thinks he but that Had they not promises and tipes holding forth Christ Had not Abraham the Gospel preached to him Gal. 3 8. Did not Moses know and suffer for Christ Heb. 11.26 Esteeming the reproach of Christ greater riches M. H. should therefore have considered that not all that was revealed by Moses and the Prophets was faulted but the Covenant of works only They had the Cnvenant of grace also which God promised at the exhibition of Christ to reveal more clearly and dispence the grace of it more plentifully and this M. H. might learn if he were as willing to receive instruction from expositours on such places as this as he was from Pasor on Tit. 3.10 My third thing premised was to take the state of the question as M. Martiall stated it In which M. H. r. saith he shall freely joyn issue Though he saith that it is a strange fallacy of the times to Baptize all infants and to undertake the defence of Baptizing some onely Nay afterwards he saith I Baptize more then I am able to make good But the truth is the stating of the question touching children of believers is neither a fallacy nor flowes it from disability but to distinguish controversies and facilitate the dispute for he knowes well enough that these are distinct disputes whether children of any believers are to be Baptized and what profession of faith doth make a man so to be reputed a believer as to convey this priviledge to his children And the former controversy being ended this later may have its due place and therefore what M. H. dictates here about fallacy or disability is indeed fallacious adfaciendum populum My fourth thing premised that I must have liberty to chuse and order mine own weapons M. Har. count●reasonable