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
A96361	Pantheologia or the summe of practical divinity practiz'd in the wilderness, and delivered by our Saviour in his Sermon on the Mount. Being observations upon the fourth, fifth, sixth, and seventh chapters of St Matthew. To which is prefixed a prolegomena or preface by way of dialogue, wherein the perfection and perspicuity of the Scripture is vindicated from the calumnies of Anabaptists and Papists. By Tho. White B.L. minister of Gods word at Anne Aldersgate, London.	White, Thomas, minister of St. Anne's, Aldersgate.	1653 (1653)	Wing W1806; Thomason E1466_1; ESTC R208673	167,277	207

times Therefore to be taught of God doth not exclude the Ministery of the Word but rather include it Therefore I answer 3. That to be taught of God is to be taught of God in his Word which I prove by severall places of Scripture 1. as our Saviour saies He that hears you hears me and he that hears me hears him that sent me Matth. 10 40. Luk. 10.16 Joh. 13.20 and it is evident that the People of God have thought so that they have been taught of God in the Ministery of the Word Act. 10.33 and therefore you must not oppose those things that are coordinate and our Saviour explains this very place that it is to be taught of God in his Word for Christ makes to hear and learn of the Father to be the meaning of those words for hearing signified the outward and learning the inward teaching of God for if by hearing an inward hearing should be meant then it were all one with learning 4. If these words are to be taken in your sence it doth more clearly argue that private instruction and conference are needlesse then that the Ministry of the Word is so for in private conference and instruction every one is more properly said to teach his Neighbour then in the Publike Ministery Then 5. You of all people should least speak against the necessity of preaching since by your practice you are so far from judging it unfit for any one to preach that you judge it fit for every one that will to preach If preaching be fit why do you condemn it if not why do you use it 6. This place is a Prophecy of abundance of Preaching for the times wherein his Prophet lived were such that as in Rome and Spain if any one comes to know the Truths of God it must be by private conference and instruction as it were one Neighbour teaching of another as the publique Preaching of the Word there are none but false Prophets that are Teachers amongst them 7. It is not unworthy considering whether this may be the meaning of the place viz. That in these sad times the People were so generally addicted to Idolatry and misled by the false Prophets that few there were that knew whether Baal or Jehovah was the true God but the Prophet tels them that concerning that Point to know that Jehovah is the Lord the time shall come that they shall not need instruction as if one should say that the time should come in Turky that no one shall need to teach them whether Christ or Mahomet be the true Prophet Anabap. But is it not plainly said that ye have an Vnction from the Holy One and ye know all things and ye need not that any man teach you Authour If the meaning of the place should be that none need to teach them the Apostle would seem to contradict himself for why does the Apostle write this Epistle to them if they knew all things and need not that any man should teach them 2. 'T is against the whole current of the New Testament to interpret these words of the immediate teaching exclusively to the Ministry of the Word is evidently contrary to the current of the Gospel What need we pray that God would send Labourers into his Vineyard What need Paul leave Timothy at Creete to ordain Ministers in every City if in Gospel-times the Ministery were needless And that it is not only needfull for conversion but edification is evident Act. 20.32 2 Tim. 3.17 1 Pet. 2.2 3. And that the Ministry is to continue to the end of the world is as evident Our Saviour promiseth to be with his Apostles to the end of the world with them as to their persons he could not be to the end of the world because they died but with their Successors he was is and will be Eph. 4.11 12 13 3. The meaning of the words are as if the Apostle should say Do not you imagine the truth you have learned you have learned of man only for 't is the Vnction of the Spirit of God that hath anointed you that hath taught you whose teachings are so true and so full that you need not that any man should teach you upon this account as if there were some defect As if you had not been taught all things necessary to salvation So there are three things that the Apostle would prove to them in those words 1. That what they had learned was not properly from man though by man but from the Spirit of God 2. That the Spirit of God had not been defective as to Necessaries in his teachings of them 3. Much less that the spirits teachings were false as the seducers pretended and the words are set down clearly in reference to their seducers The words immediatly going before the 28. and 27. ver the Apostle clearly speaks concerning their seducers who told them that they were all this while misled and so the Apostle saies that these things I have written unto you concerning them that seduce you for that 't is plain those passages are to be expounded not concerning their Teachers but Seducers Anabapt But Saint Peter saies expresly 2 Pet. 1.19 That we are to take heed unto the word of Prophecy until and no longer the day dawn and the Day-Star arise that is while we have the Spirit of God to teach us we are to use the light of the Scriptures but afterward the light of the Spirit is to guide us which is more and certain then that of the Scriptures Authour By the Day-dawning and Day-Star rise in our hearts cannot be meant that light and those teachings of the Spirit which every Saint hath as soon as he is regenerated for 't is evident that those to whom the Apostle writ this Epistle were illuminated and sanctisied by the holy Ghost as appears by the first Verse yet the Day-Star in the Apostles sense was not risen in their hearts 2. 'T is as evident that as great Revelations as any that you Anabaptists can boast of are less certain then the Scriptures not only to others but even to them who have those Revelations for the Apostle saies that we have a more sure word of Prophesie as if he should say the word is not only more sure to you that have not those visions which we have had but even for us also 3. Suppose the Dawning of the Day c. were to be taken for the illumination of the Spirit yet it follows not that after we are so illuminated by the Spirit we need not reade the Scriptures for the word until doth not alwaies refer to the time past as to exclude the time to come as Mat. 5.18 Mat. 12.20 Mat. 28. last 1 Tim. 4 13. Can you argue and say that when the heavens shall pass away then the Word of God shall fail or Christ will break the bruised reed and quench the smoaking flax when judgement is brought forth to victory or that Christ will not be with his Disciples and

there is something and very much in it yet poverty is not in it self a blessing nor riches a curse for Prov. 30.8 Agur deprecates poverty as well as riches but neither as in themselves bad or curses but as temptations to sinne and therefore Luke 6. it is not Blessed is poverty nor woe to riches but Blessed are the poor and wo to you rich men for the good or bad is not in the things but in the persons Rich men are worse then riches and poor men better then poverty and when it is said by Luke 6. Blessed are the poor it is meant that generally more poor men are blessed then rich men for the poor receive the Gospel more poor are converted then rich for so St Paul saith Not many noble nor mighty 1 Cor. 1.27 for these temporal blessings do steal away our hearts from God and make us look no farther for happinesse and those rich men that have been good have generally been good before they were rich not rich before their conversion In Spirit 1. Those may be called poor in spirit who do not desire nor love riches and so he that is rich may be poor in spirit if his heart be not set on riches and he that is poor in estate may not be poor in spirit if he is not content with his poverty 2. Poor in spirit may be interpreted Blessed are the humble poor-spirited men not your high spirits those that think poorly and meanly of themselves where the chief grace of a Christian is humility which is a foundation the more profound it is the stronger and firmer are all the graces that are built on it 3. It is not to be understood that those are blessed that are poor spiritually who have a poor and small measure of the spirit nay those who are most empty of themselves are fullest of God and of his spirit 4. The blessing is not to the outward humility or poverty but to the inward for though inward humility stand with outward pride yet outward humility may stand with inward pride 5. Or he may be thought to be meant who by choice and voluntarily carries himself as one who is a poor-spirited man doth by nature onely he who is a poor spirited man is so in all things but this man of whom Christ speaks is so in all things but the things that belong to God For theirs is the Kingdome of God 1. This being brought as a reason to prove them blessed it infallibly argues that those who are the heirs of the Kingdom of God how great afflictions soever the world layes on them or how low esteem the world hath of them are the onely blessed men 2. Whereas it is said Theirs is the Kingdom of God it shews the difference betwixt the Kingdom of God and of men for in earthly Kingdoms there is but one King all the rest are subject but in Heaven all are Kings as the Sunne would not shine more on thee though there were no more men in the world so in heaven the multitude of possessors neither hinders nor diminisheth one anothers abundance 3. Whereas there is but one Kingdome and many to enjoy it it shows that all shall have the same happinesse though haply not the same degree as every one hath the same Sunne to look upon though every one sees it not equally because their sights are not equally strong to behold it 4. Theirs is it may be said to be theirs already for the same reasons that are mentioned for Blessed are 5. Though the Kingdome of God hath many several significations yet here it may be taken especially two wayes 1. For the Gospel which may be said to be the poors in spirit 1. Because it was intended on purpose for them Christ was anointed that is Christ was Christ on purpose to preach the Gospel to the poor Luke 4.18 2. Because none but they receive it Matth. 11.5 2. For the heaven of heavens which is the place of the blessed which is called the Kingdome of God either because God is immediately King there or because of his special manifestation of his glory Vers 4. Blessed are they that mourn for they shall be comforted Blessed are they that mourn 1. It may be understood thus that for a man to be in misery to mourn is no certain argument that a man is not blessed as the world generally esteems it 2. Not onely those that mourn and lie under temporal afflictions may be blessed but they generally are the blessed men for they that are afflicted and oppressed are good and holy men wicked men generally live in all prosperity as Psal 73. and divers other places of Scripture and continual experience do manifest 3. But it holds in every particular true if you adde that word in this Verse which is in the former viz. in spirit so whosoever mourns spiritually that is for spiritual evils and for their own and others sins imperfections of their graces is a blessed man 4. Here are set down some marks of true repentance viz. That it must be an inward serious and constant grief and whereas we are commanded alwaies to rejoyce and here notwithstanding those that mourn are called blessed they do not contradict one the other since mourning for sin and rejoycing in the Lord may very well stand together nay those who most mourn for sins do most rejoyce in the Lord for he that is most grieved that he ows much does most rejoyce in him that payes it for him but he that rejoyces in his sins cannot rejoyce in the Lord as of charity it is said It rejoyceth not in iniquity but in the Lord who is Truth 5. This is the coherence of this Beatitude with the former they that are sensible of their own poverty of graces and goodnesse are alwaies great spiritual mourners or thus it is not sufficient to see ones want of graces except one mourns for it For they shall be comforted 1. Thus shews that the cause of their mourning should be spiritual and not temporal it must be such that the removal of it must make one blessed and the removal of a temporal affliction though it be a blessing does not make him blessed from whom it is removed 2. It is not said who shall comfort him but it is implied that God shall comfort him because he must comfort him that is able to make him blessed and none can make him blessed but God 1. In divers causes of mourning as sin and the want of Gods presence and the breathings after Heaven none can comfort save onely God 3. The time when they shall be comforted is not set down to teach one alwaies to wait for it yet the time is implied which is death for before that those that mourn never rest from their labours so they are never fully comforted while then some causes of their mourning may cease but not all Vers 5. Blessed are the meek for they shall inherit the Earth Blesed are the meek 1. As they

Second Table yet in Italy Spain c. where the whole Countrey are Papists their Lives are abominable their Popes Cardinals Bishops and Priests being generally and notoriously known to be guilty of such Predigies of Lust such as were scarce ever heard of as Sir Edwin Sands in his Speculum Europae hath both judiciously and faithfully set down A Book very worthy to be read for he that shall reade that Book and beleeve that Revelation to be true cannot but he satisfied of the subtleties and abominations of Popery and 't is almost impossible for any one which is not exceedingly prejudiced not to beleeve it to be true It is written with so much candor impartiality gravity and judgement 2. The things wherein their strictnesse do most consist are of that nature That the more strict they are the more abominable for those things wherein they do place so much devotion the Apostle calls Doctrines of Devils 1 Timothy 4.1 2. and if they are liberall to their Priests and adorning of their Images c. 'T is no marvell then Fellow-Idolaters that have gone before them have been as liberall as they We reade of those that pulled their Ear-rings Exod. 22. and of those that lavished Gold out the Bagges Isa 46. 't is not enough to releeve one in the Name of a Prophet Paul was of a stricter life and conversation then any of the Papists at that very time when he was Persecutour and amongst the Philosophers the Gymnosophists even amongst the Turks there are Hermites that live with as much outward austerity as any amongst the Papists But lastly Suppose that you should know one that were very charitable to the Poor and liberall to the Ministers but was a common known Strumpet would you account such an one a Religious Woman much lesse should you account Papists to be Religious though they be never so Charitable to the Poor since they live in continuall spirituall Whoredome viz. Idolatry which is farre worse then bodily Whoredome but the most sure Preservative against Popery and all Heresies is that which I began and shall conclude withall viz. Reade Study Meditate and keep close to the Word of God and do not satisfie your selves only with Reading so many Chapters a day but understand digest and practise them nay nor be content onely with the understanding of those Truths that lie plain and open within the surface of the Chapter you reade but digge deep and see what lies within the Bowels of the Text for in the Scripture to that the words may relate are hid all the Treasures of Wisedome and Knowledge That God is the God of Abraham Isaac and Jacob lies open and plain in the very words when they are read but this Truth That the Body shall rise again is as truly contain'd though not as manifestly expressed in the words and our Saviour saith that they understood not that Scripture upon that very ground because they understood not this Truth included in it viz. that the Resurrection was proved by that Text and so I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among all them which are sanctified OBSERVATIONS Upon the fourth Chapter of MATTHEW MATTHEW IV. I Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil THen Immediately there were no disseminata vacua in the performances of our Saviour Christ did sometimes rest but was never idle if you referre it to the former verse the last of the third Chapter the point is this After great spiritual consolations or visions we should do well to expect great trials and temptations which are laid upon us lest by such revelations or comforts we should be exalted above measure so 2 Cor. 12.7 If we consider this with that which followeth the observation is 1. In respect of us that God useth to fit us for great imployments with great temptations 2. In respect of Christ that from the beginning of our Saviours undertaking the work of our redemption all was full of trouble and misery the devil opposeth the beginning of good works and we should learn from him to resist the beginnings of sin Jesus was led 1. To shew that he did not resist he was not drawn but led We may learn willingly to follow the leadings of the Spirit not to refuse to follow God into affliction temptation c. 2. It shews that he did not go himself into temptation We should not run into temptation we must resist the devil and he will slee but neither may we call him forth to battel nor pursue him when he flies By the Spirit The Spirit that is the holy Ghost for if by the Spirit should be meant the devil it should runne thus He was led by the Spirit to be tempted of him and that our transtatours take it so is plain it is written with a great S for thorowout the whole Bible when Spirit is printed with a great S the holy Ghost is meant as the Translators imagine one may be led by God into temptations for else it were needlesse and improper to pray God not to lead us into temptation for we never deprecate things that are impossible Into the wilderness This was not the wildernesse of Judea where John preached for there were locusts and wilde honey so that Christ need not have fasted for want of food 2. When it is meant of that wildernesse it is alwayes added of Judea but when it is spoken without any addition it is meant of the wildernesse where the children of Israel were fourty years But why thither to be tempted 1. Because that was the fittest place for that temptation which he first was to be tried withall viz. hunger for there was no food Matth. 15.33 2. Because there he was alone 1. Because the devil might have full opportunity and liberty to tempt him 2. To shew the excellency of that victory none other had any hand in it for he was alone and without any assistance he overcame the devil that which we may learn from this is That by being alone one gives the devil opportunity to tempt one take heed therefore of being alone but if you shall say Doth not our Saviour advise us to be alone to enter into our closet and shut the door Mat. 6.6 all meditation private prayer and reading would be taken away by this advice I answer with our Saviour John 16.32 So if thou hast the company of God and art in his presence by meditation and prayer or any holy duty thou art not alone therefore the advice still stands in force be not alone but be sure that when thou art corporally alone thou be not spiritually alone but by holy thoughts have God in thy company 2. Learn from hence the way to overcome divers temptations Art thou alone and doth Satan set upon thee by melancholy thoughts or lustful thoughts humbly fervently and shortly desire almighty God to