Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	faith_n	father_n	lord_n	5,268	5	3.3698	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56221	Twelve considerable serious questions touching chvrch government sadly propounded (out of a reall desire of vnitie and tranquillity in church and state) to all sober-minded Christians, cordially affecting a speedy setled reformation, and brotherly Christian vnion in all our churches and denominations, now miserably wasted with civill unnatuall warres, and deplorably lacerated with ecclesiasticall dissentions / by William Prynne ...	Prynne, William, 1600-1669.	1644 (1644)	Wing P4117; ESTC R32182	10,363	9

Whence those of different Churches or contrary religions as Christians Turks Papists Protestants c. are alwayes for the most part at variance enmity seldome or never friendly brotherly charitable or assistant one to another Since then this New-Invention of Independency is apt to produce snch uncharitablenes unsociablenesse strangenesse differences coldnesse of brotherly love care reliefe and mutuall assistance even among Christians who professe themselves true Saints of God and tends apparently to the violation of these Principall precepts of the Gospell and cheifest badges of Christianity by which we know we are of the truth that we are Christs Disciples indeed translated from life to death and may assure our hearts hereof namely to love one another to love all the Saints and Brethren unfeinedly not in word in tongue but indeed in truth with a pure heart fervently i to walk in love as Christ loved us to put on as the elect of God holy and beloved bowels of mercy kindnesse humblenesse of minde meeknesse long-suffering to be kind and tender hearted one towards another and above all things to put on Charity which is the bond of perfectnesse endeavouring to keep the unity of the spirit in the bond of peace to which we are called in one body there being we all having but one body one spirit one hope of our calling one Lord one faith one Baptisme one God and Father of all who is above all and thorough all and over us all I humbly referre it to the serious consideration of all pious and peaceable Christians whether it can be any Church Goverment of Christs invention approbation or institution fit to be embraced in any Christian Realme wherein we should with (k) one minde and one mouth glorifie God and all speake the same thing without any divisions among us being perfectly joyned together in the same minde and in the same judgement This Gods owne precept and it shall be my dayly prayer it may now prove all our reall practise I shall close up all with this exhortation of the Apostle necessary for our distracted times (l) If there be any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowels and mercies fulfill yee my joy that you be like minded having the same love being of one accord and of one mind Let nothing be done henceforth as to much I feare hath formerly bin through strife or vain glory but in lowlines of mind let each esteem of others better then himselfe Looke not every man on or after his owne things but every man also on the things of others (m) And I beseech you Brethren marke them which cause divisions offences contrary to the doctrine which yee have learned and avoid them Follow after the things which make for peace and such things only wherewith one may edefie another laying aside all bitternesse and wrath and anger and clamor and evill speaking with all malice covetousnesse pride and self seeking which duly practised will speedily reconcile and terminate all our differences eternally unite us in a lasting bond of reall Vnity and brotherly love against our Common enemies who endeavour to ruin●●s by our unnaturall sad divisions FINIS (a) Matth. 28.19 20. Mar. 16.15 Rom. 10.18 Col. 1 5.6.23 Ephes. 3.5 to 12. (b) 1 Cor. 14.40 c. 11.34 (c) See the Harmony of Confessions Section 10 11 16. (d) 1 Cor. 14.32.33 Rom. 13.1.2 1 Pet 2 13 14 15. 1 Cor. 10.32.33 (e) 1 Cor. 12.12 to 29. c. 14.33 c. 1.10 to 15. c. 11.16 Eph. 4.3 to 17 Rom. 15.56 Ia. 3.14.15 16● 17 18. Phil. 2.1.2 3. 1 Cor. 3.3.4 * Gen 4 17. c. 10. 11 14. Arist. pol. lib. 1. c. 1.2 c. * Rom. 16 15 1 Cor. 16.19 Acts 11.19 to 25 13.14 16. and 17. and 18 c. 28.30 31. (h) See Binius Surius Crab Merlin Syrmond Caranza and Sir Hen. Spelmans TOMES of Councels Bochellus De●reta Ecclesiae Gallicanae Gratian I●o Carnote● si● The harmony of Confessions Lyndewood and other Canonists (i) Communi Presbyter●rum concilio Ecclesiae regebantur Hier. Epist. ad Ev●grium Com. in Tit. 1. Igna●ius Epist. 5.6 18. Tertul. Apolog advers. Gentes cap. 39. Ireneus adv Haereses l. b 4. c. 43.44 Cyp. epist. 6.18.28.39.45 Sedulius Anselm in Tit. 1. ●ee my Antipathy of the English Lordly Prelacy c. part 2. c 8.9 Where this is largely proved Harmony of Confessions Sect. 11.12 (k) Exo. 23.17 c. 34.23 ●4 c. 35.1 Deu. ●6 15 17. c. ●1 1. Lev. 8.3 Num. 8.20 c. 13.26 Iosh. 22.12.10 34. c. 23. 2. c. 24 1. to 20. Iudg. ●6 1.2 c● 2● 5 1 Chron. 31.1.10 9. c 28.1 2. c. 29.1 c. ● Chron. 5. ● c. 6 3.12 13. c. 7 8 9. c. 20 4 5.14 c. 23.2.3 c. 30.1 to 27. c 31.1 Ezra 31. c 10 1 c Neh. 8.1.10.18 Luk. 1.41 (l) Acts 15.22 to 32. c. 16 14. c. 21.25 (m) ● Cor. 7.17 c. 11.6 c. 4. ●3 c. 16.1.2 Gal. 1.1 See Rev. 1.11.20 c. 2.7 c. 22 1● n Acts 9.31 c. 15 4● c. 16 5 Rom. 16 4● 16. ● Cor 7.17 c. 11 16● c. 1● 33 34. c. 16.19 2 Cor. 8.1 18.19.23 24. c. 11.13 2 Thes●● ● Rev. 1.11.20 c. 2.7.11.13.19 c. 3 6.13.22 c. 22.16 o Isay 2 2 3. Mic 4.1 to 5. Ps. 72.17 Ps 82.8 Psal. 86.9 Ier. 16.19 Mal. 1 1● Isa. 11.9 to 16 c. 9.12.23 c. 54.1.2 3. c. 60.3 to 22. Zach. 8.22 (p) Lu. 2.32 Mar. 13.10 Act. 1● 46.47.48 Rō 10.18.20 ● 1.12 c. q Rom. 16.5 1 Cor. 16.19 Col. 4 15. Philem. 2.23 Heb. 11.37.38 Acts 20.7.8 Acts 1.13.14 I●h. 20 19. (r) Gal. 1.1 Acts 9.31 c. 15.41 c. 16.5 Rom. 16 4.16 1 Cor 7.17 r. 11.16 c. 14.33 c. 16.19 2 Co● 1.18.19.23.24.11.28 2 Thes. 1 Rev. 1. ●1 20 c. 22.16 (s) Acts 6.1 to 8. 1 Tim. 3.8 (t) Act 11.30 c. 15.2.4 Phil. 1.1 Tit. 1.5 1 Tim. 3. c● to 6. c. 5.17 Iam. 5.14 1 Pet. 5.1.2 1 Cor. 1● 28.29 Eph. 4.21.12 13. 1 Tim 5.3.9.10 2 Pet. 1.20.21 (v) 2 Tim. 3.16.2 (x) 1 Cor. c. 1 3. 4. 5. 6 c. 11.34 7. 8. 9. 10.11 12. 14. 16. c. 1. 〈◊〉 2 Epist. to Tim. Tit c. 1. 2. 1 Cor 7.17 c. 3.4.3 * A Bloudy Tenent (y) Gen. 2.18 c 9.17 c. 10.11 r. 4. Arist. Polit. l. 1. ● z 1 Cor. 12.10 31. Acts 10.5 to 48 c. 11.21 22 26 c. 15.1 to 37. 1 Cor. 16 1 32 2 Cor. 2.11.11 2 Cor. 11.28 15. Acts 19.9.10 c. 11.21.22 (a) Rom. 10.14 Isay. 65.5 Lu. 18.10 to 19. Pro. 30.12 Math. 7.1 (b) Ph●l ● 3 (c) Lu. 18.10.11.12 Math. 18.17 (d) Math. 7.1 Rom. 2.1 r. 14.10 (e) 2 Chron. 6 30 17.9.10 f Acts 2.44 45 46. 1 Cor 12.12 to 26. c. 16 ● ● 2 Cor 8. Ephes. 4 3 4 5 6● c. ●● 25 to 23. 1 Tim 5 8 2. Cor 11 21. c. 12 14. g Iudges ● 28. Luk 9● 53 5● 〈◊〉 8 〈◊〉 Iohn 13.34 35. 1 Iohn 4.21 c 3.14 18 19● 1 Thes. 4.9 1 Pet. 1 2●● c ●●17 i Ephes. 5 2. c 4 ● to 7. Col. 3.12 3 14 15. (k) Rom 15.5 6. 1 Cor. 1.12 (l) Phil. 2.1.2 3 4. (m) Rom. 6.17 c. 14.19 c. 12.16 Ephes 4.31 c. 5.3

in publique Churches but only in q privat Families Caves Corners in the Apostles dayes Ergo no Nations ought to be totally converted to the faith nor any Christians to meete in publique Churches but onely in private Families Caves Corners now as they did then There was no Nation Kingdom City Republique Catholique Congregationall or Parochiall Church in Adams yonger dayes before people were multiplyed but only a family Government and Church Ergo there ought to be none but an Oeconomicall or Family Government and Church but no Nation Kingdome City Republike Catholike or Parish Church now No man will be so void of sence or reason to argue thus Every man in his Infancy is borne destitute of Religion of the use of speech reason understanding faith legs c. Ergo he ought to continue so when he is growne a man Yet this is the maine Argument of some Independents The Christian Church in the Apostles times whiles she was in her very Infancy and under persecution was not Nationall but so and so yet never Independent Ergo she must not now be Nationall but still necessarily continue in and be reduced to her primitive infant condition and to an Independent Government When as the very History of the Acts and Pauls Epistles clearly informe us that as the number of Christians multiplyed so their (r) Churches Church Officers multiplyed their Church government Discipline varied At first the Christian Church had none but Apostles to preach and instruct the people but when beleevers multiplyed then they and the Apostles ordained (s) Deacons after that (t) Elders Evangelicall Bishops Widdowes with other Church Officers And then fell not only to write new Gospells Epistles Canonicall Scriptures and rules of faith as appeares by the whole New Testament for the Churches further instruction Edification direction by the speciall guidance of (v) Gods spirit but also to prescribe new necessary (x) Rules Canons directions with sundry matters of Order Discipline as new occasions were Offered which liberty of ordaining supplying instituting new Rites Orders Canons things necessary or expedient for the Churches peace and welfare they transmitted to posterity and all Churches of Christ in all ages places yea the Independents themselves have claimed and exercised this very liberty as their right there being many things in their independent Government which have no expresse warrant nor example in sacred wit to justifie them 10. Whether Independents can produce any one solid reason why they ought not in Point of Conscience willingly to submit to a Presbyteriall Government in case it shall be established among us by the generall consent of the Synod and Parliament as most consonant to Gods word the Lawes and Governement of our Realme and if not whether it will not be justly reputed an high degree of Obstinacy Singularity Arrogancy Selfe-ends and peremptory Schisme in them to oppose this forme of Governement or demand a speciall exemption from it for themselves alone when as Papists Anabaptists and all other Sects may claime the like exemption upon the like grounds as they alleadge 11. Whether that Independent Governement which some contend for if positively and fully agreed on and laid downe without disguises and then duly pondered in the ballance of scripture or right reason be not of its owne nature a very Seminary of Schismes and dangerous divisions in Church state a floud-Gate to let in an inundation of all manner of Heresies Errors Sects Religions distructive opinions Libertinisme and lawlesnesse among us without any sufficient meanes of preventing or suppressing them when introduced Whether the finall result of it as Master Williams in his late dangerous * Licentious Booke determines will not really resolve it selfe into this detestable conclusion That every man whither he be Iew Turk Pagan Papist Arminian Anabaptist c. ought to be left to his own free liberty of cōscienc without any coertion or restraint to embrace publikely to professe what Religion Opinion Church Government he pleaseth conceiveth to be truest though never so erronious false seditous detestable in it selfe And whither such a Government as this ought to be embraced much lesse established among us the sad effects whereof we have already experimentally felt by the late dangerous increase of many Anabaptisticall Antinomian Hereticall Atheisticall opinions as of the souls mortality divorce at pleasure c. lately Broached Preached Printed in this famous City which I hope Our grand Councell will speedily and carefully suppresse and by our devisions betweene some of our Commanders refusing to be dependent or subordinat one to another I referre to the judgement of all such who have any sparkes of love to God Religion their bleeding dying distracted native Country flaming in their brests or any remainder of right reason residing in their braines 12. Whether the very title of Independency be not altogether improper for any man or Christian as such who is naturally as a man spiritually as a Christian (y) ●sociable z dependent creature needing both the Cōmunion and assistance of other persons Nations Churches Whether the National League Covenant we have taken doth not in sundry respects strongly ingage us against Independency and whether the root from which it originally springs if really searched to the very bottom stript of all disguised pretences be not a Pharesaical (a) dangerous spiritual Prid vainglorious Singularitie or selfe-conceitednes of mens owne superlative holines as they deeme it which makes them contrary to the Apostles rule (b) to est●●●● others better then themselves to deeme themselvs so transendently holy sanctified and Religious above others that they esteeme them altogether unworthy of yea wholy exclude them from their Communion Church-society as (c) Publicans Hethens or prophane persons though perchance as good or better Christians then themselves unlesse they will submitt to their Church-covenants Goverment refusing all true brotherly familiarity society with them passing oft times most uncharitable censures on their very hearts and spirituall estates of which God never made them Judges (d) Forbids them for to judge because he (e) only knowes mens hearts Which hath lately ingendred an extraordinary strangnes unsociablenesse and coldnesse of brotherly affection if not great disunion disaffection and many dissentions among Professors themselves yea carelesnesse and neglect of one anothers wel●●●●●● Our mutuall Christian dependency on and Relations one to another as Christian Brethren As members of the selfe-same state and visible Church of Christ f being the strongest bond of unitie of brotherly love care reliefe and mutuall assistance in all times of neede it being the common 〈◊〉 naturall disposition of all men to g disrespect neglect the reliefe assistance ●●re and protection of those who are independent on them or have no relations to them no communion with them and whom they esteem as strangers with whom they neither have nor thinke fit to have any brotherly Church-society