Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	deed_n	flesh_n	mortify_v	5,880	5	10.8136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44802	One of Antichrists voluntiers defeated, and the true light vindicated. In answer to a book called Ignis fatuus, published by one R.I. Wherein he vindicates Edward Dod and Samuell Smith (of the county of Salop) in their lyes, folly, and wickedness, and hath added more of his own, with divers of his false doctrines, lyes and slanders, &c. brought to light, and reproved: As that the law of the spirit of life, is imperfect, and not fit to be a Christian rule, and also, humane nature may be taken for the regenerate part of man, and the soul, &c. And likewise calls idolatry, civillity, and heathernish complements courtesie. His vindication made voyd, and his weapons broken, and he taken captive, and left with E.D. and S.S. among the slime pits of Siddim near Sodom, with his Ignis fatuus. / By F.H., a witnesse to the perfect law, of the spirit of life.	Howgill, Francis, 1618-1669.	1660 (1660)	Wing H3175; ESTC R16812	30,660	33

were buried with him in baptisme baptized into the death and sufferings of Christ such a baptisme as the Priests never administred with their hands and the Spirit of the Lord was wont to be the seal of the Covenant to them that did beleeve but now it must be turned out of doors for visible water hath taken up its place in R. I. his judgement which is corrupted and how doth sprinkling answer to circumcision the Males onely were circumcised and not the Females and why doe you sprinkle Fenales if baptisme must answer to circumcision and if the extent of the one must be as large as the other and as for mortification of the flesh and remission of sins that which mortifies the deeds of the flesh hath life in it and that gives a living testimony within and remission of sins is in the blood of Christ and the seal thereof is by the Spirit unto them that beleeve but this Popish tradition hath a●en up all in R. I. his account if his argument be true Nay the Papists themselves who are as zealous for sprinkling of infants as R. I. or any of his brethren can be yet one of their own Bishops at a Council in France of both Protestants and Papists at Pisoy 15 61. Claudius Espencious saith Many things are to be beleeved by tradition only as the baptisme of infants which cannot be proved from Scripture but this R. I. would have the Scripture to be a Cloak and a cover not only for Popish Traditions but for his own invented imaginations which he hath set forth to blind people withall The next thing that R. I. goes about to vindicate is swearing which their Ministers teach men to sweare which ought to be in righteousnesse and truth and for his proof Deut. 10. 20. he brings and he saith Christ only prohibits rash and vain swearing and superfluous oaths Answ Unto this much hath been said and answered allready by many pens and so that in the answer thereof I shall be brief in the first Covenant it was lawful to swear in truth and righteousnesse and likewise all rash and vain oathes under the Law were forbidden but Christ who is the end of the Law for righteousness who is greater then the Prophets and greater then Moses and Solomon and greater then the Angels unto whom they all worship he saith expressely swear not at all Now whereas R. I. and others have said Christ onely in these words prohibits vain oaths or false oaths then he had reproved nothing but what the Law had reproved but he saith It hath been said of old time thou shalt not forswear thy selfe but Christ saith I say swear not at all so that it is manifest that all oaths are forbidden by him who is the oath of God and why saith R. I. it is not contrary to the Gospel of Christ for to swear and yet doth account the writings which is called the New Testament the Gospel wherein Christ hath expressely forbidden it and therefore those Ministers that teach men to swear are not the Ministers of Christ but teach those things that are repugnant to the Gospel of Christ For he that breaks one of the least of the commands of Christ and teacheth others so to do is least in the Kingdome of God The next thing that R. I. would vindicate is their singing of Davids Psalmes in invented Tunes such as pleaseth the carnal mind and for his proof he brings Matth. 26. 30. They went out and sung a Hymn and Paul and Silas sang in prison and singing is divine worship for the praise of God and the comfort of our soules and it is a soul-ravishing and heart-raising ordinance Answ It is acknowledged and allwayes hath been by us that praises belongs to the Lord and that they that are made alive whose souls are raised out of death can and doth praise the Lord and they that sing with the Spirit and with understanding are acceptable unto God and they that are in the Spirit doth that which the Spirit moves unto and so worships in the truth and is accepted of God and Christ and Paul and Silas and many more praised the Lord and many now doth praise the Lord and he that hath a Psalme may sing but what of all this what doth this prove for R. I. and the rest of the Masse-house-singers and what doth this prove as to the singing of them that is void of understanding who sometime sing I go mourning all the day long and just at that moment are singing and what doth R. I. think it cannot be a Psalme unlesse it be in Meeter or doth he think it is not accepted except it hath a Tune with so many stops and to sing Davids prayers and call it praises is this with understanding and even to return R. I. his words upon himselfe A more ungrounded opinion was never invented by the Devil For them to sing or to pretend to praise God whose soules lyes in death and do not know what it is to partake of Gods benefits neither the unsearchable gift This kind of singing and imitation doth not comfort the soule but burden it and this doth not raise the witnesse but kills it and you make merry over it and this kind of singing must be turned into howling and lamentation And saith R. I. Our worship doth not differ neither in whole nor in part in matter or manner from the Saints worship in the Primitive times Answ. This mans confidence or rather impudence is in opposition to knowledge and wisdome for it were easily proved that it neither in whole nor in part neither in matter nor manner agreeth with the Primitive times as for example it is no where recorded in the Scripture that any Apostle Minister or Ministers did take a little water and did sprinkle a few drops on a childs face and call'd this an ordinance of God and say it is a seal of the Covenant and mortification and remission of sins neither any such doctrine did they declare neither did any of the Ministers and Apostles of Christ cause people to buy them bread and wine and then give it the people back again a bit of bread and a sup of wine at the middle of the day and call this the Lords Supper or a great Sacrament neither had they bels in their Churches to call people together neither had they soft cushions and pulpits and a hour-glasse hanging by them neither did the primitive Churches prohibit or limit the Spirit of the Lord God amongst any but if any was moved to speake any thing or had any thing revealed from the Lord the first was to hold his peace These and many more things you differ in both in matter and manner which largely hath been declared by other pens and so in this I shall be briefe neither had the Ministers of the Gospel their maintenance by force neither had they Easter Reckonings Midsummer dues Mortuaries money for Churching of women Marriages nor for the burials of the

of his sufferings as it is written Mat. 16. 21 from that time forward began Jesus to shew unto his Disciples how that he must goe unto Jerusalem and suffer many things and be kil'd and rise again the third day So that it is manifest that here was distance of time and space betwixt Peters confession of Christ and of his rebuking of him however the unbelief was gotten up in Peter and he that had need to be taught came to be a rebuker of him who was his Teacher this was another state then the former but of these things R. I. is ignorant and let the Serpent feed upon dust for I desire to give him no other food And further R. I. saith Though Saints sin not Devil-like unto death yet if any man say he hath not sinned ofter the similitude of Adam's transgression he saith John is a lyar and the truth is not in him for when all is done the best men are men still and the best earth is earth ever and will bear nettles and brambles me and if these things were well considered by F. H. he would not say and E. D. for pleading for sin or Satan for we plead against those who say they have no sin Answer This R. I. is so in love with sin that by his arguments which he makes one would judge that he accounts it as necessary as his dayly food and these are strange kind of Saints that R. I would make at the best they are but still sinners and unsanctified but they that are called to be Saints who are begotten by God the father and preserved in Christ Jesus they are sanctified and made clean through the washing of Regeneration through the sanstsification of Gods holy Spirit which divelleth in them by which they have power to mortifie the deeds of the flesh and to overcome and to be made partakers of the promises but here lyes the difference in R. I. his account betwixt his Saints and his Sinners The sinners sinneth devil-like yet the Saints sin not devil-like I say they that sin are in one nature notwithstanding R. I. his blind distinctions for they that sin are liker the Devill then God and liker his image then Gods Image for Gods Image consisteth in righteousness and ture holinesse and the devils image consisteth in unrighteousness sin and unholiness And now Reader thou may judge whose Image R. I. his Saints bears and if thou be one that can plead against them who are born of God and sinneth not and who are cleansed from all sin by the blood of Christ then R. I. will rank thee with E. D. and himself in his Bead-row of Saints as he calls it And if any man say he hath not sinned after the simititude of Adam's transgression he is saith John a lyar Nay it is R. I. that saith it and not John and so R. I. is the lyar for the Scripture saith on this wise Rom. 5. 14. Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression So that it is manifest that there were many that death reigned over and yet they sinned not after the similitude of Adams transgression But this R. I. will accuse every man with whom he hath a mind to quarrel and will not only tell lyes himselfe but publish false Doctrine but he will bring the Saints for his author and John saith not If any man say he hath no sin And thou that sayest when all is done the best men and the best earth will bear nestles brambles and tricks as I said to E. D. so I may to thee thou hast given thy verdict for the Devill and not for God and his Saints for They that are born of God sin not and them that are cleansed by the bloud of Christ from all sin and are clear in his sight and are kept by his immortall word which dwells in them that the evill one touch them not but hath overcome the wicked one and the best earth is that wherein righteousnesse dwells which R. I. is altogether a stranger too and that brings forth no bryars no brambles nettles nor pricks for that ground is curst so this man by his devillish Doctrine hath made the coming of Christ of none effect and the bloud of Christ of none effect and so have denyed the work of redemption to the best of men and deliverance to the Creature who hath travelled in paine This dreamer is far contrary to the Prophet Daniell who saw by the Spirit of Prophesie which this R. I. so deadly hates both in men and women that if it be not allowed of by such as he it must not speak nor they by ir This Prophet I say testified of the coming of the just one and of his work that he should make an end of sin and finish transgression and bring in ever-lasting righteousnesse but saith R. I. The best men are men still and the best Earth earthever and the best saints sinners though they sin not devil-like nettles and brambles and pricks they will all bring forth Now if this doctrine be true how is the soul raised out of death and where is the restauration of the creature from under the bondage of corruption and where is the redemption of the seed which is heir of the promise Nettles and brambles bryars cumbers the ground and choakes the seed and these things F. H. hath well considered and I see more and more that thou art a pleader for sin and Satan and imperfection for a spirit of errour for Images Pictures and Crosses for Cuffs Ribbonds and Lace for Nettles Brambles and bryars and art a man that doth lay claime to the utmost borders of the Devils Kingdome and a greater servant of his Master I have not met with long whose reward will be according to his works And the lye being the chief cognisance of his Master in which he greatly gloryes in he goes on and saith Another errour of the Quakers is they do not beleeve the Scriptures to be true because they deny them to be the word of God for if they beleeve what the Scriptures say of themselves and they say of themselves that they are the word of God and for his proofs he cites Mar. 7. 13. Rom. 10. 8. 2 Cor. 2. 17. 1 Pet. 1. 25. Answer The Scriptures we own to be true and whatsoever the Scriptures say of themselves that we own them to be to wit a declaration Scriptures of truth holy Scriptures the words of God of Christ and of his Apostles a Treatise And for his proofs I could wholly referre them to the Readento examine them himselfe and to discover the ignorance of this R. I. who tenders these Scriptures aforementioned for sufficient proof as that the Scriptures calls themselves the word of God as for Mark 7. 13. making the word of God of none effect by your tradition He doth not say of making the word of God the Scriptures of none effect neither