Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	scripture_n	word_n	write_v	7,633	5	6.1357	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62374	A brief and plain commentary with notes, not more useful than seasonable, upon the whole prophecie of Malachy delivered, sermon-wise, divers years since at Pitmister in Summerset / by William Sclater ... ; now published by his son William Sclater ...	Sclater, William, 1609-1661.	1650 (1650)	Wing S913; ESTC R17140	147,505	246

Preaching Tàm vivâ quod aiunt voce quàm per Epistolas posteà as k Tertullian de Praescript advers Haeret. c. 21. Tertullian speaketh as well by their Epistles absent as by their lively voyces present They delivered precepts both of doctrine and manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome saith both without writing and with it the which is also insinuated by St. Paul 2 Thess 2.15 where he exhorts his Thessalonians to stand fast and hold the traditions to wit of doctrine which they had been taught by word or their Epistle And indeed in its degree a man may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as m Clemens Alexandr l. 1. Strom. See Eccles 12.10 Clemens Aexandrinus phraseth it Preach as by his tongue so by his pen. David compared his tongue to the n Psal 45.1 pen of a ready writer that what he spake might as o 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a written letter * litera scripta manet last and as the Spirit is said to speak expresly so is the Scripture that is the written word to p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 4.5 say A writer is a silent as a speaker is a vocal Orator Either sanctified winneth glory to the Lord and much advantage to the Church of Christ faxit l Rom. 6.17 So Dr. Fulk expounds it against the Rhemists num 17. on 2 Thess 2. * Chrysost Hom. 4. in 1 Thess 2. Now it may be thought not well beseeming me or at all my Herauldry to blazon the coat of my fathers graces the crest whereof is glory Perhaps it might be lawful for me who knew him both in word in life in writings better then another did or could but as the Doctor of the Gentiles said of his own rapture and visions q 2 Cor. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not expedient doubtless for me to glory though after Solomons expression such a Father may be my r Prov. 17.6 glory Let his own works praise him in the Gates he was a fair Copy for me to write after and as it s written of righteous Abel He being dead yet t Heb. 11.4 speaketh and what saith he Surely me-thinks as the ghostly Father of Timothy to him 2 Tim. 3.10 14. Thou hast fully known my doctrin manner of life c. Continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them now my own desires and endeavours are that as I resemble him they say in * Sic oculos sic ille manus sic ora ferebat Virgil Aen. 3. de Astyanact Hectoris f●lio visage as a son by natural birth so I may do likewise in religious imitation adding only as in all dutiful acknowledgments of him what Nazianzene wrote as an Epitaph on his Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His doctrine was thunder and his life lightening the one to startle sinners rock't asleep in security the other to u Matth. 5.16 shine before good eyes and to dazle others who shun'd illumination He was in his native disposition as Moses abounding in mansuetude and * Num. 12.3 meekness yet in the cause of Christ x Act. 7.22 mighty in words and deeds So ſ Prov. 31.31 * Joh. 8.39 See this book c. 2. v. 8. p. 78 79 80 81. and him also on Psa 116. p. 174 175. that my hope is the y Prov. 10. memory of him as of a just man both is and shall be blessed And I am the rather induc'd to think so for that in the perusal of divers Modern writers I finde him quoted often as an approved Textuary and of a sound judgment in those Scriptures and Sermons which he undertook to treat of some whereof were set forth and revised by himself in his own life time some published by me since his decease As concerning this book which I thought meet to style A brief commentary with notes on the Prophet Malachy the materials of it were meditated and Preached some years before his death of whom what concerneth mine own private estate I say no more but as Philip sayd of Hipparchus being gone Sibi maturè mihi citô he dyed in a good time for himself but for me too-soon but as the Hebrewes are wont to express that in the z In prophetis praeteritum pro futuro poni crebrò solet Joh. Drusius Lect. in Obad. v. 7. praeter-tense which was to be accomplished in the future thereby denoting the certainty of what they foretell so what was uttered by him as in Exposition of this Prophecie for divers yeares past was as an apt mould for these very times He was no Prophet or Prophets son much less a favourer of bold * Contra Enthusiastas lege Bulling l. 2. c. 1. adv Anabapt Dieteric In feriâ 3a Penecost Enthusiasmes or a pretender to extraodinary a 2 Cor. 12.1 revelations under a constitution of * See Dr. Sclater on Psal 116. v. 13. p. 127 128. ordinary means b Zanch. de Divinatione per Insomn p. 163. by God Yet certainly as Aristotle the Patriarch of Philosophers writes of some that they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were forespeaking and after Zanchy's expression praesagient * See 1 Tim. 4.13 conjecturing natures peculiari vi c Conrad Dietericus Dominicâ post Circumcis Domini num 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futuros eventus praesagientes as Conradus Dietericus hath it so surely finding withal in experience the d Psal 25.14 Prov. 3.32 secret of the Lord to be with him God gave him a e Prov. 22.3 foreseeing eye and by a prudent yea Political observation of Gods exemplary dealings with other Nations and Churches sinning or reforming seemed to discover how the pulse of this land began to beat and by foregoing symptomes guessed at the approaching disease that was growing upon this Church and State and which since in great measure hath broken out For the style it might in all likelihood have been better polished if he had surviv'd to have drawen his last and smoothest hand over it yet to any who have pleased to be conversant in his other writings it shall be found alike that is as himself was somewhat after the stature of Zacheus f Luk. 19.3 short curt and strict though withal full and clear And indeed sententiousness not loquacity in serious Theology is to be preferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His skill was somewhat choyce in searching and springing the mine of an intricate obscure scripture sparing no devotion or Logick til he had found out the right veine where the treasure lay hid And in this respect he hath been heard to say that he would warily adventure to start the hare with any man which done a common ingenuity may finde scope enough to pursue a text g Homer II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the method it

first particular Congregations may though not in full power yet in some power and let us all fear before God For the meaning of the words Papists have thus abused the Text to the stablishing of their Idoll of the Mass And Bellarmine when he comes to handle this place calls it Insigne testimonium pro sacrificio Missae For orderly proceeding First see what they call the Mass Namely A Sacrifice of the New Testament What the Popish Mass is wherein Christs Body and Bloud is in unbloudy manner offered to God the Father for propitiation for quick and dead For this Sacrifice they thus reason out of this place viz. This Sacrifice must either be the sacrifice whereby Christ offered himself on the Cross or the sacrifice of the Jews or spirituall sacrifices if Christians or else the sacrifice of the Mass Not the Sacrifice of Christ for that was offered in one place without the Gates of Hierusalem Heb. 13.12 Nor Jewish Sacrifices For this is opposed to Jewish Sacrifices and they were to be abolished and determined in Christ Nor the sacrifices of Christians It remains therefore that it is the Sacrifice of the Mass Now that we assume is That it is to be understood of the spirituall sacrifice of Christians 1 Pet. 2.5 But that this cannot be here meant they thus reason First The sacrifice here spoken of is called absolutely Mincha A Sacrifice or Incense but when the Scripture speaks of spirituall Sacrifices it useth a Terme diminuent signifying the Analogicall and improper use of the word I answes Not so alwaies for Rev. 5. 8. Prayers called Incense absolutely without a Terme abridging and Psal 51.17 The sacrifices of God are a broken spirit A second Argument Because this sacrifice was to succeed the sacrifices of the Jews and was never before offered But Prayers were offered before Answ That ground is false For the Propher speaks only of a Sacrifice that in other manner should be offered whereas 1. The Jews offered them with other Ceremoniall rights Christians should offer them without those rights 2. Whereas those Jews offered in Hypocrisie● Christians should offer them in righteousness Ma●● A third Argument The Prophet speaks of in Sacrifice to be offered by Priests of the new Testament But Prayers are offered also by People I answer Not so but a Sacrifice to be offered by all the people in the Christian Church who are all made Priests unto God 5 Pet. 2.5 Rev. 1.6 And whereas they object That the Lord promiseth to purge the Sons of Levi. Answer Though the high Priest figured Christ yet the common Ranke figured all Christians A fourth Argument One sacrifice but spirituall sacrifices many Answer Nomen speciei pro individuis as man for all men A fifth A pure offering but so are not spiritual Sacrifices of Christians according to Pro estants Answer Though impure in themselves yet pure 1 by acceptation because accepted as pure for Christs sake 1 Pet. 2.5 In respect that God covers iniquity in his Children Num. 23.21 He seeth none iniquity in Jacob there is abundance but he seeth none that is taketh notice of none 2. Pure in comparison of hypocriticall Jews as Hab 1.13 Some are said to be righteous in comparison The wicked devoureth him that is righteous in respect of himself So these Sacrifices in Christians pure not simply but in respect of those that hypocrites offered amongst the Jews 3. Pure in respect of sincerity and single heartedness pure from hypocrisie such Evangelicall purity is every where spoken of as Mat. 5.8 1 Tim. 5.22 And thus we see their cavills answered Now as touching their sacrifice of the Mass These things our Divines have disputed 1. Against the matter 2. The Instrument 3. The effect of it 1. That it is a sacrificing of Christ is needless Heb. 10.14 Christ having perfected for ever them that be sanctified by his one Oblation of himself 2. Remission of sins perfectly obtained by Christ and where remission of sin is there needs no more Oblation for sins Heb. 10.12 14.2 Against the Priesthood no orders of Priesthood but Leviticall and after Melchizedech Leviticall abolished Melchizedech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.24.4 Against Propitiation For first No shedding of bloud And secondly Christ the only Propitiatory 5. Against the manner modo incruento in an unbloudy manner Answer 1. Absurd that bloud should be offered in unbloudy manner 2. How propitiatory if without shedding of bloud Heb. 9.22 28. Object Called sacrifice by Fathers I answer By representation as Christ was said to be crucified before the eyes of the Galatians Gal. 3.1 So Lombard Or 2. Propter adjunctam gratiarum actionem eleemosynas preces corporis Oblationem See we then what is here meant Namely The spirituall sacrifices of praise prayers obedience of Christians called Incense by Analogy the Type for the thing thereby shaddowed as also for that it is usuall with the Prophets to describe Christian worship by the tenour of Jewish Religion This then the drift and meaning of the Prophet that whereas the Jews like hypocrites had prophaned and polluted the worship of God It should come to pass that the Gentiles should offer pure sacrifices that is in pure manner worship and serve God not as hypocrites This worship of the Gentiles is set out 1. By the place where 2. By the manner how 3. By the persons whom 4. By the ground apprehension of the Majesty of God First thing here observable is The difference of the New Testament Observ from the Old in respect of the worship of God And it is thus 1. Amplitude because whereas before Jews only worshiped Now all Nations do him service 2. Whereas Jewish worship was tyed to Places we may now in every place lift up pure hands See 1 Tim. 2.8 And this helps us first to understand many places of Scripture Vse that seem to import an universality of Gods grace in respect of every particular person in the world as that is taught by Papists That to every particular man is given sufficient grace to be saved if he will For Christ dyed for all c. But these generall speeches are to be interpreted with reference to the state of the Church of God before Christ amongst the Jews that whereas before Jews only were his people Now in respect of right all Nations are admitted Eph. 2.17 18. Again Mark here a benefit singular in the New Testament that the Lord hath not tyed us to the Temple only in his worship but in every place in the Field in the Bed in the Family Joh. 4.21 By Gentiles the Persons See their state Eph. 2.12 Now called to be worshippers of God See also Observ Rom. 15. Mat. 28.19 Go teach all Nations And let not us forget to praise God for his mercy we who were even heathenish yet now admitted to be of the houshold of faith The quality Pure The services of Gods Children done in faith and obedience are pure in the eyes of God

patience and obedience see Heb. 11.4 Secondly chastisment so it profits as being 1. Either means to reduce us we going astray these bring us home again Psal 119.67 2. As bonds and restrainments how strongly enclined we are unto all sins we finde in experience who blames a father if he take from his childe a knife that would hurt him Or the Lord if he withhold outward things which he knows would not profit us 3. Besides that they are excellent purgations cleansing us from corruptions 4. Weigh if thou wilt that he afflicts in measure with regard to our strength Isa 28.7 5. Sustaineth in afflictions Thou hast seen many afflicted thou never sawest any of Gods children forsaken 2 Cor. 4.9 6. Consider the reward at last of the afflicted 2 Cor 4.17 Hence then learn we all to lay our hands upon our mouthes and whatsoever affliction betides us Vse or prosperity to the wicked let this conclusion be ever holden that God is still good to Israel an still and hater of iniquity And in this point especially fortifie our selves because Sathan in this case labours to perswade that God is either unjust or unmerciful c. CHAP. 3. VER 1. Behold I will send my messenger and he shall prepare the way before me and the Lord whom ye seek shall suddenly come to his Temple Even the messenger of the covenant whom ye delight in behold he shall come saith the Lord of Hostes WE have here a two-fold prophecy First of John Baptist the fore-runner of Christ Secondly of Christ himself John is described First by his office the messenger of the Lord. Secondly by his proper effect to prepare the way for Christ Christ doubly described 1. By his titles 2. And office 3. And adjunct Title the Lord. Office Angel of the Covenant Adjunct 1. Whom ye seek 2. His coming by the speed 3. Place to his temple 4. Ratification saith the Lord of Hostes As touching the meaning of the words some difficulty was caused by the glosses of the Jews some teaching that the Lord should send an Angel that was such by nature as an harbinger for Christ But none can better interpret this then the Lord Christ himself Matth. 11.10 applying this to the person of Iohn Baptist And 2. The word Angel generally signifies any messenger though sometimes given to the spirits Angelical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides that it s no new speech that ministers are called Angels Rev. 2.1 Now by this scripture we may thus profit Observ That every man naturally is unprepared to the receiving of Christ else what needs such preparing of the heart And this will appear if we consider how hardly we are brought to deny our selves and to forsake our selves that we may imbrace him Nature cannot abide to be nothing in its own salvation Besides the dominion of Christ is marvellous harsh to flesh and blood therefore the state of a natural mans heart compared to mountains and valleys Luk. 3.5 And moreover the devil keeps possession Luk. 11.21 Now beloved labour we to feel this and surely Vse it 's one step towards Gods kingdom to come thus far as to see and bewail our own unfitness to receive him Then saith one are the mountains brought low when our stout hearts are abated and we are humbled and brought on our knees to confess and bewail our own unworthiness Secondly It s the office of a Minister to prepare a way for Christ that is to prepare a people for Christs dominion This was Johns office and 2 Cor. 11. Paul of himself therefore we are called children of the bride-chamber c. This must be our admonition and provocation to diligence this way and suffer your selves to be prepared See Luk. 1.16 17. The meanes are 1. Humiliation by the law Gal. 3.10 2. Bewailing of our former lives 3. Purpose of amendement 4. Longing after Christ The Lord whom ye seek This the description of the children of God to long after Christ so Abraham see Iob. 8.56 Now beloved there is a three-fold comming of Christ mentioned in the Scripture 1. By incarnation 2. By his Spirit into the heart 3. In the clouds to judgment the first and second here understood And this business may be analogically applyed to Gods Children Iewes never so longed to see Christ in the flesh as Gods children do to feel his presence in their heart Now by this try we our selves whether we be children of God or no we shall know it by this that longing desire we feel to be brought into communion with Christ by his Spirit as also by that desire we have and longing after his appearing 2 Tim. 4.8 Rev. 22.20 Sundry Reasons for this 1. Present afflictions it being Gods ordinance that we shall never in this earthly tabernacle be free from them 2. Subjection and bondage under sins that the best feel themselves tied unto Israelites long for deliverance under their burdens Exod. 1. ult How not we more from this miserable bondage 3. The glorious and comfortable presence of Christ Phil. 1.23 Shall suddenly come to his Temple c. The description of Christs comming by the place whither to his Temple namely of Ierusalem the place of Gods worship and thither especially for this end to purge it of those corruptions that were grown into the worship of God Now this prophecy touching Christs comming to the Temple and purging the worwip of God hath been accomplished In the Evangelicall History y emay read it And the meanes which he used to purge the same were 1. Doctrine 2 Discipline For Doctrine read Mat. 5. 15. For Discipline Ioh. 2.14 15 16. Now Brethren sith this is such an excellent work the purging of the worship of God as that the Messiah and Saviour of the world comes to perform it mark what we learn every one in his place to help forward this work so excellent And in respect of the publique and supream Magistrate our duty is to be petitioners unto the Lord so to encline his heart that we may have his worship pure from all defilements not only of gross Idolatry but even of humane Inventions See 1 Tim. 2.1 2. c. Next unto every of us in our families this must be our care as it was Joshua'hs for us and our house-holds to see that the worship of God be kept pure and sincere Beloved every family is or should be a temple for Christ to be worshipped in Rom. 16. We read of Churches in private mens houses This was Iacobs Commendable and Holy Practice Gen. 35.2 3. going up to Bethel to build an Altar unto the Lord his deliverer commands his hous-hold and all that were with him to put away the strange Gods that were amongst them and to cleanse themselves Sundry Reasons might be given for it 1. That even for neglects of duties this way Gods wrath many times hangs over our heads Exod. 4.24 25. in Moses And the defects this way are reproveable one too profane amongst the vulgar whose