Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	love_n	love_v	5,814	5	7.1381	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90968	The pulpit incendiary: or, The divinity and devotion of Mr. Calamy, Mr. Case, Mr. Cauton, Mr. Cranford, and other Sion-Colledge preachers in their morning-exercises, with the keen and angry application thereof unto the Parliament and Army. Together with a true vindication of the Covenant from the false glosses put upon it, and a plain indication of Covenant-breakers. Published according to order.	Price, John, Citizen of London.	1648 (1648)	Wing P3346; Thomason E438_10; ESTC R203205	55,372	67

indeed be the true strain and drift of your hearts viz. That God in all things may be glorified through Jesus Christ as the Apostle hath it 1 Pet. 4. 11. You may expect honour upon a Gospel ground viz. a Covenant of grace wherein it is promised that God will honour them that honour him and therefore wee beseech you if you can beare an exhortation from Heaven by the hands of your brethren who in the sinceritie and simplicitie of their spirits doe judge themselves not worthy to be named the same day with many of you in respect of your piety and parts learning and abilities to serve the Lord Jesus that you would be pleased to follow the truth in love Ephes. 4. 15. and to provoke one another to love Heb. 10. 24. Bearing one anothers burthens and so fulfilling the Law of Christ Gal. 6. 1 2. Taking heed of biting and devouring one another least we be consumed one of another Gal. 5. 15. Walking by the same rule so farre as wee have mutually attained confidently expecting that God will seasonably reveale himselfe unto the mistaken Phil. 3. 15 16. God is love and he that dwelleth in love dwelleth in God and God in him 1 Joh. 4. 9. Wee differ from God in heart in life in judgement in practice and yet still God is love The Father hath loved us be yee therefore followers of God as deare children and walk in love Ephes. 5. 1 2. The Sonne hath loved us even as the Father hath loved the Sonne Joh. 15. 9. The holy Spirit is a Spirit of love 2 Tim. 1. 7. and the fruit of it is love Gal. 5. 22. And where ever it is in truth it knits the heart with the Saints in love Colos. 2. 2. rooting and grounding them in love Ephes. 3. 17. causing not onely the report of their faith in Christ Jesus but also of their love to all Saints to be heard abroad in the world Col. 1. 4. The Father the Sonne the Holy Spirit loveth us notwithstanding our vast and infinite disproportion and difference from this holy Trinity in our judgements wills affections lives and conversations and surely they that are taught of God doe love one another 1 Thes. 4. 9. Consider how sweetly and kindly the almighty treateth with the sonnes of men his words are soft breaking our bones Prov. 25. 15. and his writings are words of reconciliation sending his Embassadours to beseech us and most kindly to pray us in Christs name and stead to be reconciled unto God 2 Cor. 5. 20. Consider wee cannot as yet be all of one minde which is our affliction as well as our sinne yet may we be all of one heart the failings wherein is more our sinne than our sorrow unity in judgement is the promised blessing of another age but unity in affection is our present duty though wee cannot speak all the same things of faith through our difference in judgement yet we may all speak the same things of love through the unity of our affections though we cannot agree in all things which should be all our griefe yet wee all agree in this thing to strive together to know the truth as it is in Jesus which calls for our love to one another God in Christ and Christ in God is the pure spring of that divine love which is alwaies running from God to Christ and from Christ to God the streames whereof doe cheare the hearts of all the Saints but the Saints in Christ and Christ in Saints should make each lovely in each others eyes our mutuall interest in Jesus Christ should make us value each other as precious jewells which God will make up in the day of his glory Mal. 3. 17. Wee are all acceptable to God in the beloved Ephes. 1. 6. and why not then unto one another Wee all know but in part 1 Cor. 13. 9. And therefore none are so perfectly acquainted with one truth that he needs no further light about the same and it is to be conceived that the errors of judgement in the godly ariseth not from the love of error but the mistake of truth so that the light of the Saints possibly may be dim and their darknesse or ignorance not absolutely without or utterly remote from some light they ought therefore to heare one another patiently and to beare with one another kindly it is the propertie of the Father of lights and of the Sonne of righteousnesse the light of the world that in him should be all light and no darknesse at all He that dwelleth in love dwelleth in light for God is light He that saith he is in light and bateth his brother is in darknesse and walketh in darknesse Notwithstanding his great presumption of his large abilities He knoweth not whether he goeth because that darknesse hath blinded his eyes vers. 11. A passionate peevish froward pettish perverse Professor is seldome acquainted with the truth as it is in Jesus meeknesse encapableth a man to receive the truth James 1. 21. A froward heart and a perverse tongue or pen commonly goeth together and Salomon saith that one findeth no good and the other falleth into mischiefe Prov. 17. 20. He that thinketh he knoweth nothing as he ought to know is in the sweetest capacity to be taught of the Father who filleth the hungry with good things but sendeth the rich empty away Resisting the proud he giveth grace to the humble the Lord guideth the meeke in judgement and them will he teach his way Psal. 25. 9. Those who are become like weaned children doth he teach knowledge and understand doctrine Esay 28. 9. A froward heart and tongue is an abomination unto the Lord and therefore the secrets of the Lord cannot be with such Swelling words commonly come from shallow braines and the most ignorant are most conceited With the owly there is wisdome Prov. 11. 2. A railing tongue is like the raging waves foaming out its own shame Jude 13. The Lord teacheth the lowly person and such is fit to teach his brother Men doe much prejudice the truth by a passionate endeavour to vindicate the same rayling language and invective lines vailes the truth that it cannot be seen who loves to drinke in troubled waters or puddle streames When mens foame of malice envie and discontent appeare in the surface of their peevish lines who will look for truth therein A smooth tongue shall not bewitch us for we wil examine what it affirmes A scolding tongue shall not corrupt us for we wil never bestow the pains to hear it truth hath never need of passion but oft of patience A froward tongue oft-times stirres up other mens passions but seldome setleth any mans judgement frowardnesse raiseth up frowardnesse and strife stirreth up strife and both together rejoyceth the Devill and sporteth his children and the truth is neglected all the while He that endeavours to conquer error with good successe must bring along with him Meeknes and Truth and having both may ride on and

that which they call a testimony to the truth of Jesus and against error heresie blasphemy c. though they tender unto us no argument for the truth of Jesus nor against any error heresie blasphemy c. they will set forth a testimony to their testimony c. And we presume their countrey preaching is like to these mens ●itie-preaching and so Sion Colledge or Sion Colledge-men for the court is not alwayes kept in one place endeavours to steere about the whole Kingdom It is no pleasure unto us to be ingaged in this displeasing subject and long it hath been before we would be provoked hereunto hoping that these men would at last have recovered themselves out of this snare of death viz. railing accusations bitter speeches and perverse language against their brethren that they would at last have seen that their town shall not bee built with blood nor their citie established by iniquity that it is of the Lord that they have laboured in the very fire a great while about the same and wearied themselves with vanity for alas the Sunne is too much up and the earth is too much fill'd with the knowledge of the Lord then that thus we should be charmed into a meer footstoole unto the throne of the Clergy and most confident we are that the Prophets imprecation will ever light upon all attempts of this nature viz a barren womb and dry breasts and therefore waving our further complaints we shall addresse our selves in the most earnest requests of our soules unto these men Reverend Sirs THe long observation of your general proceedings your pulpit-work from day to day your diligent improving of all your interest to advance your selves suppresse your brethren directs our thoughts and troubled spirits in the sad tender of our wofull complaints unto your selves Are you the Ministers of Christ Why are you then the fomenters of trouble Did hee come to setle the world in peace and do not you disturb the peace of the world Your masters worke and designe in the earth was to bring glory to God in the highest by setling on the earth peace and good will towards men but is this your practice Your Lord was humble in mind lowly in heart courteous in his wayes meeke in his words of a lovely kinde and affable deportment towards all men filling the earth with righteousnesse and peace doe you act according to this pa●erne His Kingdome was not of this wor●d neither did He seek for great things here Is i● thus with you Hee went about doing good healing the sicke curing the lame the blinde the deafe the dumb making glad the most miserable in the earth are you like Him Is this to walk as you have Christ for an example to stirre up brethren against brethren and neighbour against neighbour to revile Parliament Army Magistrates Ministers all sorts whatsoever that cannot come up to the full length of your desires and judgements Your Soveraigne Lord gave unto the sonnes of men beauty for ashes but you baldnesse for beauty He the garment of praise for the spirit of heavinesse you sad the hearts of those whom God hath not made sad He took away sack cloth and girded men with joy and gladnesse you endeavour to take away joy and gladnesse and gird them with sack-cloth He preached peace in the earth you stirre up trouble He sild men with principles of love you with principles of wrath Is it not thus with you If not what means your daily invectives your rigid harsh and bitter speeches morning after morning Your Lord did beare with the weak support the feeble instruct teach direct not inveigh declaime revile We know your objectione Object Did not John call the Pharisees and the Sadduces generation of vipers Moses the Israelites Rebels Jesus the Scribes Hypocrites Paul Elimas the child of the Devill why then may not Mr. Cawton call the Army and Independents a generation of vipers Mr. Jenkin an Army of Rebels c. Reply First can Mr. Cawton Mr. Jenkin c. plead that authority as Christ John Paul could Can these say We came downe from the besome of the Father as Christ did That which we have heard which we have seen with our eyes c. declare we unto you as Iohn did that which we have received from the Lord we have delivered unto you as Paul did Can they plead the infallibility of the Spirit as these could if so let them evince it unto us for if other men as godly as learned as wise every way as good as themselves pleading the same authority the same commission c. declare to us in the name of God of Jesus Christ as speaking by the Spirit things contrary unto these mens sayings which of these shall we beleeve Is Christ divided Nay is Christ against himselfe Did he command Peter and the rest of the Apostles to feed his sheep and Mr Cawton Mr. Jenkin c. to worry his sheep Did he command his Apostles to preach peace and Mr Cauton and Mr. Jenkin c. to propagate warre in the earth must others provoke one another to love and may M. Cauton M. Jenkin c provoke one another to revile to abuse to slander one another Must the Apostles and Disciples of Christ doe good to them that hate them pray for them that persecute them and may Mr. Cauton Mr. Jenkin c. hate them that love them persecute them that pray for them Must others of the Disciples of Christ render good for evill and may Mr Cawton Mr. Jenkin c render evill for good raile against the Army and Parliament calling the one Rebels the other covenant breakers for all the good they have received by the courage of the one and the counsels of the other Was it evill in Canterbury Wren and others of the Prelacy to persecute their brethren for non conformity to Episcopacie and is it commendable for Mr Cauton Mr. Jenkin c. to doe the same things for non-conformity to Presbytery Was it a sin in them to abuse raile against and revile their bre●hren calling them Heretickes Schismatickes Sectaries c. and is it a vertue in Mr. Cawton Mr. Jenkin c. to doe the same is this to follow the truth in love to beare one anothers burthens to restore one another fallen with the spirit of meeknesse to be kindly affectioned one towards another with brotherly love in honour preferring one another is this to walk in love is this to cause your faith in Christ Jesus and your love not to some of your own judgement but to all the Saints to be heard abroad in the world is this to be ROOTED and GROUNDED in love are these like the treatings of God with you were they not his soft words which brake the bones of your stubbornnesse against him in your unregenerate state And as you are Embassadours for Christ is it not your duty to BESEECH in Christs stead and to PRAY men to be reconciled unto

towards a strict a pure a spirituall reformation doe not men generally know men after the flesh and esteeme them accordingly Whence is it that wee see the great man though the ignorant man the rich man though the prophane man the Deputie the Common-Councell-man the Justice of peace the chiefe man in the Parish he must be the Elder though an ordinary swearer an ignorant a loose a covetous person Doth not every eye observe this in the Citie in the Countrey c. and can you drive on that reformation which you pretend unto in this method are you tied and necessitated unto this way Will not swearing ignorant covetous unclean and unworthy Elders admit of the like Communicants and Members and can you reforme according to your profest desires in this course Doe you say you have not power to doe otherwise is your government from heaven or of men if it be from heaven as you professe and a jus divinum be stampt upon it what though you have not the powers of men to joyne with you in the work of the Lord the time perhaps is not yet come when the earth shall help the Woman will you doe nothing for the Name of Christ untill you have the powers of the world to assist you is this to doe the will of your Father is this to walke as you have Christ and the Apostles for your patterne do you please men if you yet please men how are you the servants of Christ Will that old spirit of fearing the face of man which possest many of you in the dayes of the Prelats never be gone out of you Doe you professe with the Scribe Mat. 8. 19 20. to follow Christ whithersoever he goes and when he tells you The Foxes have holes and the Fowles of the aire have nests but the Sonne of Man hath not where to lay his head will you with the Scribe steale away and let Christ heare of you no more Is it not a Snaily dispositi●n to come abroad onely in the dew and to creep in during the heat of the day Is it Christian to cry Hosanna unto Christ with the people while the garments and Palm-branches are spread but to slink away when hee is led to mount Calvery Would you live by the Truth and not suffer the Truth to live upon you Perhaps you will say that however the Sectaries despise Magistracy yet you will not distaste Authority by such an hasty practice of that government which you could wish was set up and therefore would have power from them to carry on the worke of Reformation in peace that the noise of the hammer may not be heard in Temple work We reply Your care not to provoke Authority we abundantly perceive by the Dialect of your Sermons and Prayers from day to day we shal give you but one instance more which we thought to have reserv'd for the next but that wee have more than a sufficiency of straw already for that tale of Brick if it be required and that is of Mr. Thomas Case preaching at Christ-church about the 26. of March 1648. from Jeremy 14. 19. We looked for peace and there is no good and for the time of healing and behold trouble Making almost every particular of his Sermon to reflect dishonour reproach and contempt upon the Parliament among other things spake thus We looked for hurthens to be taken off but behold straw is taken from us and our tale of Brick is still required of us Coat and Conduct money High Commission and Star-chamber these were but childrens play in comparison of the oppressions of our times bitterly complaining that we are now become captives unto the lusts and fury of men That you would have power in your hands we doe not question but wheth●r to advance your selves or Jesus Christ is somewhat our doubt all things considered As for your carrying on of your Temple worke without the noise of a Hammer have we not the sound of Drummes and Trumpets sounding to battell in the building of your Temple What 's the meaning of these expressions Draw the Sword and avenge the Lord of all the blasphemy c. that is done unto his Name It is a s●d symptome of Gods displeasure when hee thinkes a people not worthy the looking after but lets wicked men get the upper hand over them and let them perish by the lusts and pride of men as Mr. Case said And Lord we thank thee that thou hast given us any hopes to make them speaking of the Scots further instrument all to settle thy truth in this Kingdome Lord blow up these sparkes into a flame as Mr. Jenkin said Is this to build the Temple without the noyse of an hammer You complain you want power Have you not power to doe what you will in a peaceable sweet and Christian way Did the Parliament or any authority under them reprove inhibite or censure any of you for keeping away any scandalous ungodly unworthy man whatsoever though he was never so great mighty in the world Doe you want power May you not thanke your selves H●d y●u carried your selves meek humble lowly preached Jesus Christ as he is tendered in the Gospel minded indeed a Reformation according to the word of God and the example of the best reformed Churches what power might you not have had from the Parliament Did not many godly sober wise and judicious Presbyterians Parliament men and others joyne with you stick unto you engage for you who now begin to decline you being so greatly mistaken in you How had God honoured you in the eyes of Parliament and people had you indeed thrown by your own honour and in the simplicity of your hearts honoured him Had you humbled your selves God had exalted you but exalting your selves God will bring you low Have not you so represented your Presbyterie in the eyes of men by your flying out against Parliament Armie dissenting Brethren with such bitter scandalous slanderous terms that many wise sober men decline you and are even ashamed of you though some shallow fiery furious spirits are gratified by it and side with you in it it 's no marvel that the Sectaries as you cal them like the house of David multiply grow stronger stronger and rigid Presbyterians like the house of Saul decay and grow weaker and weaker since you have often cast your Javelins for the destruction of those viz. Parliament and Army that have fought your battels destroyed your enemies yea the Goliabs thereof doing you good and no hurt all your dayes Doe not you see English spirits cannot endure the Bramble-government even in the Common-wealth much lesse in the Church Would you indeed the godly party of you joyn together keep out wickednesse and wicked men be they Lords or Commons Princes or peasants high or low rich or poore from your holy things would you preach Christ and not your selves would you oppose Eryor Heresie Blasphemy c. with arguments meeknesse and wisdome with