Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	true_a	worship_n	worship_v	7,455	5	9.1341	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A83437	The casting down of the last and strongest hold of Satan. Or, A treatise against toleration and pretended liberty of conscience: wherein by Scripture, sound reason, fathers, schoolmen, casuists, Protestant divines of all nations, confessions of faith of the Reformed Churches, ecclesiastical histories, and constant practice of the most pious and wisest emperours, princes, states, the best writers of politicks, the experience of all ages; yea, by divers principles, testimonies and proceedings of sectaries themselves, as Donatists, Anabaptists, Brownists, Independents, the unlawfulnesse and mischeif [sic] in Christian commonwealths and kingdoms both of a vniversal toleration of all religions and consciences, and of a limited and bounded of some sects only, are clearly proved and demonstrated, with all the materiall grounds and reasons brought for such tolerations fully answered. / By Thomas Edvvards, Minister of the Gospel. The first part.; Casting down of the last and strongest hold of Satan. Part 1	Edwards, Thomas, 1599-1647.	1647 (1647)	Wing E225; Thomason E394_6; ESTC R201621	211,214	231

men that were put to the sword the Seducers and the Ringleaders he burned the Calfe ground it to pouder strowed it upon the water and made the children of Israel drink of it causing the Idol to passe from them among their excrements So 2 Chron. 15. 13. They that would not seek the Lord God of Israel whether small or great the little ones who could not be in●i●ers of Idolatry were to be punished Deut. 13. When one of the Cities of Israel was withdrawn to serve other gods then the inhabitants of the City the children as well as the grown men who could not withdraw from God were to be smitten And we shall finde it all along in the Book of the Kings and Chronicles among the Idolaters and false worshippers that there 's no such distinction made but some of whom no such thing expressed are removed and punished as those who may be supposed were inticers to Idolatry Fourthly As for that the Kings of Judah Asa Iosia c. never punished Pharisees Herodians or any other Sect in the profession of the Jewish Religion the reason is manifest because there was none such till many hundred of yeeres after these Kings for these Sects of Pharisees c. began very late not long before the coming of Christ and as for Herodian● they sprung up after Herod was King which showes the great ignorance of M. S. speaking as if there had beene Herodians in the dayes of Asa H●z●kiah c. but by the way if M. S. ●lias Cretinsis can prove there were such in the dayes of those good Kings I will undertake to prove that they used their co●rcive power towards them as well as towards Idola●ers and ●ndeed 't is evident by many passages that all kind of corruption and declination from the way of God was the object of Josiah● and other Magistrates Reformation and had there beene Sadduces Herodians c. viz. men that had held those Errors and wayes in those Kings times they could not have escaped their hands and this is thus proved because the high places not of Idolatry but of will-worship where they sacrificed to the Lord only as t is 2 Chron 33. 17. were put down and the worshippers and Priests suppressed and those good Kings who did not are upon record blamed which kind of worshipping was not so bad as the Herodians and Sadduces who held Herod for the Messias and denied Angels and Spirits and that I may come up yet more close to M. S. objection who saith nothing was done against Sectaries or Scismaticks I conceive they were to the Church of the Jewes as Sectaries and Scismaticks are now and their worship a Scisme worshipping the true God in a separated way apart from the publike place and Assemblies of Gods people as our Sectaries do now Fifthly the true reasons why when the Herodians Sadduces c. sprung up among the Jewes they were not suppressed not punished First in regard Religion was then mightily corrupted all things were out of order the Church of the Jewes did then hasten to their destruction and so no wonder if Heresies and false Doctrines were suffered in such a State as well as other things Secondly the Jewes were not then a free people neither had they the Civill power absolutely in their hands they had no truly Iewish King who cared for those things but Herod the Idumean and the High Priest then could do nothing Thirdly God permitted Iury to abound with diversity of Sects in the dayes of Herod as the Sadduces Essenes the Pharisees the Herodians because he had a purpose to destroy the Iewish Common-wealth and to bring all into subjection to Christ and the Toleration of divers Religions among them was the forerunner and preparer of the way for the ruine of the Iewish State as it hath beene of many States 6ly supposing the Kings of Iuda● and Israel de facto had never exercised any coercive power on any other objects but Idolaters and Idolatry and that all the commands in the Old Testament given to the Iewish Magistrates had beene in the letter of the text onely against Idolaters and Idolatry which is not true yet by vertue of those very commands and examples Magistrates might exercise a coercive power against evills of the like kind though not in the letter specified and the reason is this because the commands of God and the examples of good men accordingly recorded in Scripture might in the letter at least for the generality be expressed only against those evills and that kind and sort of them which were most in use in that age and time when they were given and yet other kinds of those sins or other sinnes as bad or worse which should arise afterwards were by just Analogie common equity by a Synecdoche usuall in such commands forbidden also As for example the second Commandement forbids only in the letter and by name graven Image and the likenesse of any thing and yet in that command all mediums of worships invented by men though not graven Images nor likenesse are forbidden under the title of graven Images and likenesse and that by a Synecdoche common in the Decalogue which because in those times of Moses they were the chiefe inventions of m●n corrupting the worship of God they are fitly put in the place of all humane inventions brought into the worship of God of which the Reader may finde more in Doctor Ames Medul Theolog. 2. Booke 13. chap. De Cultu Instituto So because Idolatry and Idolatry with Apostafie to serve strange Gods the Gods of those Nations whom God had cast out of the Land of Canaan there being many Cananites c. among them were the corruptions the Israelites were most in danger of the Idolatries most in use in those times and by the Nations round about them when they should come to Canaan as is evident by many places of Deutr. and the false Prophets and Seducers then went most about to seduce men in that way therefore God in the letter as it was most needfull spoke by name against such Prophets and such Idolatry as were most stirring in those times under which commands are forbidden by a Synecdoche and by Analogie other depravations of Gods worship and name that might arise in after ages for by the rules of Interpretation of Scripture given by Divines where a thing is forbid there all of that nature and sort are forbidden also as for example greater sinnes of that kinde then those expressed in the letter must needs be forbidden and so lesser also Now certainly where God hath given a command to Magistrates in the letter to punish such offences if his subjects commit greater and higher against God and his worship by the equity of this command he is to punish them if none in the letter for those as if there had been no command but against Idolatry of such Nations yet worshipping the Devill offering up children to Moloch blaspheming God and his worship with

Apostles and Prophets in those Primitive times were infallible and immediately inspired of whose immediate infallibilitie how farre and in what way whether only in penning the holy Scriptures or how else whether ex hubituali asse●●entia Spiritus or only de particulere assistantia Spiritus I shall speake at large in the second part of my Anti-Toleration in answering that Objection we have now no externall infallible Iudge yet all those they w●●t unto in their Epistles every particular beleever man and woman were not neither are infallible not the Elect Lady and her children not all the beleeving Romans nor all those Christians to whom the Epistle generall of Iohn and Iude were written nor those Angels of the Churches of Pergamus and Thyatira nor Christians in our times to whom those commands and Rules are written and given by the Apostles as well as those who then lived for the Epistles did not concerne the times and the particular Churches and persons only to whom they were written as some wickedly affirme and yet these are commanded to stand fast in the Faith to avoid those who cause divisions contrary to the Doctrine which they have learned to prove al things are reproved found fault with by the Spirit of God for not censuring of Heresie false Doctrine c. which fully proves true Doctrine may be known from false false Teachers may be discovered and censured by persons not infallible and so the judging of what is Heresie Scism and who is a Heretick or a Scismatick and the punishing or not punishing of them depends not upon infallibilitie or fallibilitie of Spirit infallibilitie is not the ground of censure nor fallibilitie of non censure Thirdly The Apostles who were infallibly and immediately inspired yet in cases of Controversie arising in the Church and in censures and determinations thereupon did not act from infallibility and immediatenes of Answers from God but from Scripture grounds by way of reasoning and disputation deduced and in a Synodical way by the joint common resolution of Elders as well as themselves as is evident by Acts 15. Acts 21. 18 19 20 21. In that dissention that Paul and Barnabas had with certainemen that came downe from Judea about circumcision Paul and Barnabas were able to have determined it without their and others going up to Jerusalem to the Apostles and Elders Paul by his Apostolicall infallible Spirit could have determined as in Gal. 5. 2. Behold I Paul say unto you that if you be circumcised Christ shall profit you nothing but the whole businesse is debated decreed and the decrees sent forth by Synodicall Authoritie determined according to the word of God and not by extraordinary immediate infallible inspiration of the Spirit the proofe of which seing the Reader may find so fully and largely in many learned Authors I shall spare to write anything of it So upon Pauls comming to Hierusalem Acts 21. and the offence that many thousands of the Iewes which beleeved and were zealous of the Law took at him Paul went not upon his own infallibilitie of Spirit or immediate Revelation but upon the joint councell and direction of Iames and all the Elders verse 18. 20 21 23 24 25 26. Now if the Apostles in judging of false Doctrine and Scisme censuring the Authors of these and imposing upon the Churches their Decrees to be kept all which are spoken of in A●ts 15. proceeded not in the way of infallible immediate Revelation from God laid it aside as it were but in an ordinary way by Scripture reason experience upon and after much debate as is apparent from verse 6. to verse 30. then t is evident that immediatnesse of Revelation with infallibilitie of Spirit is not the sole judge of Heresies and Errors and the only just reason of inflicting punishments upon Hereticks and Scismaticks Seventhly besides the other false Suppositions laid down by Hagiomastix in his 36. Sect. as the enquiring by Vrim and Thummim in cases of Idolatrie Blasphemie as that Inallibilitie is the ground of coercive power c this also is false that he supposeth under the new Testament there is no Infallibilitie nor certaintie to be had in difficult doubtfull matters of Religion but that in those things we walk at midnight in comparison of those under the old Law who walked at noon day which assertion of the uncertaintie and darkenesse of the Church in points of Religion under the new Testament compared with the old is contrary to these grounds First to many prophecies of the state of the Church after Christs comming which speak that then the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the Sea and the light of the Moon shall bee as the light of the Sunne and the light of the Sun shall be seven sold as the light of seven dayes and unto the manner of the Administration of the Covenant of Grace under the new Testament which however for substance was but one and the same under the Law and the Gospel yet for manner of Dispensation and Application differed and is various as many Divines show and one of the main differences between them in manner of Administration stands in this that the Covenant of Grace under the new differs from the old in Cleernesse and Evidence in that the Doctrine of grace and salvation by Christ and of faith in him together with the Appendixes is more distinct and expresse then before it was not being now under a vaile but beheld with open face 2 Cor. 3. 12 13 17 18. Secondly then the Church of Christ under the new Testament should be in a far worse condition then the Iewes were under the old for whereas they were sure and certaine in their Religion and had an infallible way of being resolved in all doubts Christians now should be in continuall doubts and uncertainties in matters of faith not knowing what to doe or whether to turne themselves which must needs be a most miserable condition and the Iewes case in the time before Christs comming in the flesh was to be much preferred before ours for the burden of being under the Pedagogy of the Law with a certaintie and infallibilitie of knowing what to hold and beleeve is a light burden in comparison of being freed from the Ceremoniall Law and in the meane time to be without all certaintie and assurance in points of faith and worship Who would not chuse rather to undergoe some burden with an infallibilitie and certaintie of Religion then to enjoy a Libertie from a Yoake with an uncertaintie and continuall feares Is not the bondage of feare worse then a bondage of ceremonies and many outward Legal observations If the deliverance of us from the Pedagogie of the Law hath brought us into this condition out burden is greater in this thing then any that the Law laid upon the Iewes Hath Christ delivered us from one burden to lay a greater upon us Have wee