Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	ghost_n	holy_a	scripture_n	5,819	5	6.0509	4	true

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

ΠΑΝΘΕΟΛΟΓΙΑ 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 LONDON Printed by A. M. for Jos Cranford and are to be sold at the Sign of the Phoenix in St Pauls Church-yard MDCLIV WHITES OBSERVATIONS Upon the 4. 5. 6. and 7. Chapters of St MATTHEW The Authours TO THE READER AUTHOUR THe Times wherein we live are so full of Errors Heresies and Blasphemies that except our Antidotes and Preparatives are very strong and we continually taking of them 't is impossible to be kept from being infected Christian Reader But what are those Antidotes and Preparatives which may keep one from infection 1. Take heed of Doctrines that rob God of his Honour and give it unto man Such are the Doctrine of Merits Free-will Election out of foresight of Faith and Perseverance 2. Be established upon the plain Texts of Scripture in the Truths you professe and take them not upon trust custome or education for such sandy Foundations will never be able to bear up what you build upon them in times of Persecution or Temptation 3. Love the Truths that you know else God may justly send you strong Delusions to beleeve lies though you receive the Truth if you receive it not in the love theroof 2 Thes 2.10 11. Love and rejoyce in them not upon carnall ground for if thou lovest spirituall truths upon carnal grounds when those grounds cease as all carnal grounds will thy love of the Truth will cease and though thy evidence be never so great if there be no adherence if thy soul cleaves not to the Truths thou knowest they will be like the dust that lies loose upon the ground every winde of Doctrine will scatter them Eph. 4.11 12 13 14. 2 Tim. 3.15 5. Turn the Truths of God into nourishment We must desire the sincere milk of the Word of God that we may grow thereby while meat is in thy hand it may be taken from thee if it be in thy stomack thou maist cast it up again but if once it be turned into nourishment into thy substance then thou canst never loose it 5. Desire to know the Truths of God that thou maist do them Do what thou knowest thou shalt know more Joh. 7.17 We use to take away the Candle from those Servants that have no work or will do none by it 6. If Persecution arises for the Truth suffer it with joy for if once thou hast suffered for the Truth thou wilt never part with it the way not to sell Truth is to buy it and the mother loves the childe most because she hath suffered most for it If once we have paid for Land if the Title of it be questioned we shall endeavour to vindicate it but if we only be in bargain if the title be questioned we leave of our bargaining and leave it to others take little care our selves to vindicate it but it may be thou dost not live in such times of persecution that thou must loose thy estate life or liberty for the Truth but alwaies thou livest in such times that thou must leave thy lusts or corruption for it what corruption what sin what lust hath thou left for such a truth if thou hast not parted with thy lusts and corruptions for the truth thou wilt part with the truth for thy lusts c. 7. Pray for 't is God only that teacheth wisedom secretly thou canst not come unto the Son unlesse thou come and learn of the Father Joh. 6.44 thou canst not know the Father except the Son reveal him Mat. 11.27 Thou canst not say that Jesus is the Christ but by the holy Ghost thou canst not know the deep things of God except the holy Ghost seacheth them out and reveal them unto you thou shalt learn more of God upon thy knees then by all thy reading or studying without prayer If any man lack wisedom let him ask it of God The Schoolmasters that Luther learnt most of was Prayer Temptation and Meditation 8. Be constant in hearing and reading the Word of God for those are two speciall means that God hath sanctified for the keeping of us from errour Be sure you keep close to that Heb. 4.11 12 13 14. 2 Tim. 3.13 take heed of making Traditions Revelations or Providences as thy Rule to walk by for the Scripture is plain and sufficient to teach you all things which are necessary either to be beleeved or practised and the clearing of this Point I conceive to be the most prope● Preface to Annotations upon the Scriptures more proper to that part of Scriptures here spoke to then to many others because that our Saviour evidently shews by his practise that the Scriptures nay one Book nay very few Chapters of that Book is able to answer all Satans temptations and as for the times wherein we live I wish that Discourses of the perfection perspicuity c. of the Scriptures were less pertinent Anabaptists You speak much of the Ministery and of the Written Word but these are needless in our daies or at least the written Word is not the only Rule whereby we should walk Is it not plainly prophesied of the time of the Gospel Jer. 31.34 They shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord and Isa 54.13 and thy children shall be taught of the Lord and if so what need Scriptures or Mi●istry Authour We will first take the words in your sense viz. that all shall be taught immediatly of God without the Scriptures or Ministry of the Word so that from the greatest to the least every one shall know the Lord that is so much of God as is needfull to salvation Then thus I argue That as far as can be proved by these words the Scriptures and Ministery of the Word is needfull until this Prophesie be fulfilled in this sense for there are abundance of ignorant persons amongst us who are not taught of God and that do not know the Lord Many there are that do not beleeve in Christ which they should certainly do if God did inwardly teach them Joh. 6.45 Now 't is so evident that few there are that beleeve and by consequence are taught of God that it ought rather to be bewailed then proved 2. Can any one imagine that none of Gods People before in Christs time or in the Apostles time were taught of God and yet what is more evident then that the Ministery of the Word and reading of Scriptures was in use and commanded in those

and the words in the original are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is see not in worshipping Angels we make God angry and Angels angry and prayer is such an act of worship that adoratie which signifies worship is properly praying too nor may we pray to Saints for Elias wishes Elisha that if he had any thing that he would have him to prevail in with God for him he bid him ask him before he went to heaven for afterwards it was in vain to desire any thing from him 2 Kings 2.9 by the zeal of the Saints on earth we may guesse at the zeal of the Saints in heaven If the Apostles were enraged as to their outward carriage seemingly as most to madnesse when the Lystrians would have worshipped them surely if the Saints did but know of the abominable Idolatry that is committed towards them it would certainly if it were possible interrupt their very happinesse 4. From the word Our we learn That we must pray for others as well as for our selves 5. It is of great comfort that wheresoever God has a people to call upon his name Every one of Gods children has a stock of prayers going for him and though thou canst not pray for thy self yet others pray for thee 6. That God is in Heaven it shews That our thoughts should be heavenly in the duty of prayer though it is not necessary to lift up our eyes to heaven as our Saviour did John 17. for the Publican durst not lift up his eyes thither and yet was accepted Two things there are in this and all prayers 1. What are the things we desire And 2. What are the things we are engaged to do for every prayer is an engagement to do what in us lies to obtain the things we prayed for 1. We must take the words of this prayer in the largest sense in respect of the acception of the word except some words of the prayer or some other parts of Scripture puts a limitation to them and therefore Kingdom being differenced from other Kingdoms by the word thy is not to be taken for the powers and Kingdoms of this world and therefore the word Our cannot be taken as if we prayed for every particular man in the world since we only pray for those whose Father God is or may be hereafter for ought we know hence will it follow that we must extend the Kingdom of heaven to the Kingdome of grace and glory 2. They must be extended to the utmost sense of words in respect of the persons or things prayed for so when we pray for the forgivenesse of our trespasses we do intend both all kindes and all numbers of sins as sins of ignorance infirmity c. and every particular sin of those kindes 3. It is to be extended universally in respect of places so when we desire that Gods name should be hallowed we do not desire that it should be hallowed in this or that place but in the whole world 4. In respect of time it is to be extended to all time but that time which is not compatible with the nature of prayer viz. the time past or that which is not compatible with the nature of the thing we prayed for as if we take thy Kingdom come for the day of judgement it is not proper to say that we should pray that should come now and again a thousand years hence 5. In respect of degrees in all those Petitions to which there is no limitation given When we desire that Gods name should be hallowed we desire that it should be hallowed to the utmost and so that his will should be done and that our trespasses should be fully forgiven 6. If there be several wayes that the Petition may be accomplished we include them all as the name of God may be hallowed in our thoughts words lives 7. In every Petition we pray for all the means that are conducible for the obtaining of that thing included in that Petition 8. We do pray for the preventing if absent or removing if present all that may hinder the mercy we pray for in whole or in part 9. In the four first Petitions are included Deprecations and in the Deprecations are included the contrary Petitions When we pray for holinesse vertually we pray against sin as in the affirmative Commandments the negative are included in the negative the affirmative 10. Though all things that we are to pray for may be reduced to some of these Petitions yet many things may be reduced to more then one but more immediately to one and more remotely in other respects to other Petitions 11. That in every Petition is vertually included 1. Our want of the thing we pray for 2. Our necessity of having of it 3. Our acknowledgement of our inability to obtain the thing we pray for or to avoid the evil we pray against without Gods special assistance and mercy 2. Every Petition includes an engagement to use the means and to avoid and remove all impediments that might hinder us from obtaining the thing we prayed for Hallowed be thy Name 1. By the name of God is meant his Titles Attributes Ordinances 2. To hallow or sanctifie is a very high expression it is more then praise or honour for these we may give to men we must honour our Parents It is more then wonder and admiration for we may wonder at things that are evil as Christ did at the unbelief and hardnesse of heart of the Jews To sanctifie or hallow the name of God is the highest expression that can be what we account sacred we may not put to any common use but for things that we account never so excellent if not sacred we may use in the meanest offices as we may cut glasse with a diamond 2. Though we sell a diamond of never so great value for a farthing it may be folly it is not prophanenesse for Esau to have sold his birth-right if it had consisted onely in temporals and had had no spiritual priviledges annexed to it We are to sanctifie God in our thoughts words and deeds In our thoughts we sanctifie God two wayes 1. Deus est super omne verbum super omne filentium omnem scientiam omnem admiratione omnem amorem omnem extasin super omne quod est super omne quod non est super omne quod potest esse super omne quod non potest esse Thus raise thy thoughts as high as possibly as thou canst and when thy thoughts are highest purest holiest that thou canst possibly frame then know that God is infinitely more above them then the heavens are above the earth and know that thou dost not considerably honour God in thy thoughts till all the actings of thy understanding be lost in admirings nor dost thou considerably honour God by the actings of thy love till they be lost in extacies and ravishments of spirit and both understanding and will yield themselves up as overwhelmed and