Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	fulfil_v	walk_v	7,124	5	7.8550	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75896	An admonition given unto Mr. Saltmarsh: wherein his great sinne in writing those pamphlets intituled, A new quære, Smoak in the temple, Groanes for liberty, &c. is plainly laid open before him, and charged upon his conscience. Where also among other things spoken of, the calling of the ministers in the reformed churches, is proved to bee according to the Word of God. Imprimatur, Ja: Cranford.	M. W.; J. D.; S. B.	1646 (1646)	Wing A594A; Thomason E350_10; ESTC R201045	16,200	19

to be consumed one of another saith the Apostle Gal. 5.15 Therefore he is carefull to Teach men that suppose they live by the Spirit of Christ to set themselves to walke also in the Spirit from ver 16. till the end of the Chapter shewing that he who endevours to walke in the Spirit shall not be led away to fullfill the lusts of the flesh because such as are Christs have Crucified the flesh with the affections and lusts and are not desirous of vaine glory by provoking one another or envying one another as in all that I have seene of your writings in this kind you are fully and strongly bent to doe and that under a kind of pretence of zeale for Religion and Moderation when as in effect I meet with none that useth more devouring words then you have done or that applyeth them with more cunning to deceive and to work mischiefe in the mindes of men Pardon these expressions they are not words of passion to reproach but of compassion to warne you of the Spirit by which you are led that you may reflect upon your selfe and take heed unto your way and not excuse the matter with colourable pretences For what although some Antagonists have set themselves to discover the shamefull nakednesse of your Brethren unto the world and to grate upon the sores that are painfull rather to warne others of a danger then to recover these that are the cause of the danger from the error of their waies I say what although some have done thus have not dealt with the men of a dissenting judgement as with Brethren overtaken in a fault to restore them in the Spirit of meeknesse should you therfore that pretend to be spirituall suffer your self to be provoked by them to follow the same way of irritation to increase the fewell of wrath and inflame the Spirits of men whom you judge carnall and destitute of the anointing Suppose they deale uncharitably with those that you stand for is it therefore lawfull for you or expedient to the cause of Religion or advantageous for your own aime to deale as uncharitably with them or rather more injuriously you that affect so much the Spirit and plead for love should you be overcome with evill to recompense evill for evill and not rather studie to overcome it with good recrimination is no just defence and chiefly with such a kind of reproachfull accusation as you make use of and in such away of applying it as you are fallen upon for if your accusations be not only railings but falshoods and if you apply them to the unsettlement of all mens affections towards each other namely to stagger the weake of all sides and incense the strong of each side to their utmost endevours of strife if I say this be so then let me intreat you to reflect upon your selfe and consider what use Satan makes of your tongue and pen for his endes for if you are not afraid to write in publicke that which I see under your name I may without uncharitablenesse imagine that your tongue in private will not spare to walke through the earth in a more desperate path perhaps then I can or will admit into my thoughts of him whom I do esteem a brother therfore as to a brother for whom I am sollicitous I speak it in the right of Christ let me intreate you before I come to the particulars which I purpose to lay before you from your writings to take heede to your speaking It is incident to men of nimble wits to speak freely to plot designes and uttering them to set themselves or others upon the acting thereof and I am afraid it may be made some part of your employment to worke the divisions of this State and Church to the height by private contrivements if your spirit in your more secret walking be not otherwise affected towards your Brethren and tempered towards the publike Peace than it appeareth unto me to be in your publicke counsels and writings wherof now to discharge the grievances which I have against you at them I should have said rather against them unto you I will give you a distinct and particular acount and lest I should seeme to complaine without a cause or take upon me towards you more then I would have you to doe towards my selfe in the like case therefore let this be said once for all all Cursed be he that doth the worke of the Lord deceitfully or that under the Colour of Christian love in such a case doth seeke any other advantage then the gaining of his Brother to a cleere dutie in the Gospell If then I shall erre in judgment for who can presume to be without error I desire you to rectifie my mistakes with the same affection whereby I offer my selfe now to discover your mistakes unto your Conscience beseeching the Lord in mercy to let you see the danger of them for your good and the preservation of others that may be endangered by them and wrought upon to follow your footsteps First it is a grievance to my spirit to find a specious promise in the title of your Treatise stirring up an appetite to taste of some ripe fruit of tendernes which my Soule desireth in all these Controversies when as in the Treatise it self I can finde no cluster at all of comfort or refreshment And therefore I have cause to cry out with the Prophet Mich. 7. Wo is me for I am as when they have gathered the summer frvits as the Grape-gleanings of the Vintage there is no Cluster to Eat the good man is perished they all lye in waite for blood they hunt every man his neighbour with a net c. If then you will ease me of this griefe I pray you shew me where the Brotherly tendernesse is and that sweetnesse which Master Bachiler commends your Treatise for If it be no where but in pag. 8 and 9. where you propound for the Parliament that all sides may enjoy their libertie in their judgement as now they doe which is in strife and contention for it with all manner of contrivements to make their practise according to their judgement prevalent against each other if this be all what the better will the State or Church be for this Counsell What love will this beget Will it not rather in the unsettlement of all relations and bands of mutuall edification and of orderly proceedings which should prevent offences which beget murmurings and disputes leave the Reines loose unto all men to runne riot one against another and in a Carnall way pleasing themselves as you I conceive have done in this Treatise they will not care whom they doe displease I did truly expect some lenitive and mollifying cataplasme or ointment to abate the inflammation of our paines and sores and behold a cold water sprinkled upon them only on the outside to make them burne more vehemently and ake more inwardly harden the boiles that the corrupt matter may never be

AN ADMONITION GIVEN Unto Mr. SALT MARSH WHEREIN His great Sinne in writing those Pamphlets Intituled A New Quaere Smoak in the Temple Groanes for Liberty c. Is plainly laid open before him and charged upon his Conscience Where also among other things spoken of the Calling of the Ministers in the Reformed Churches is proved to bee according to the Word of God 2 TIM 3.7 Ever learning and never able to come to the knowledge of the Truth 2 PET. 2.18 19. For when they speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse those that were clean escaped from them who live in errour While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage Cypriani Epistol 52. Antoniano Fratri Quòd verò ad Novatiani personam attinet frater Charissime de quo desiderasti tibi scribi quam haeresim introduxisset scias nos primo in loco nec curiosos esse debere quid ille doceat cum foris doceat Quisquis ille est qualiscunque est Christianus non est qui in Christi Ecclesia non est Jactet se licèt Philosophiam vel eloquentiam suam superbis vocibus praedicet qui nec fraternam charitatem nec Ecclesiasticam unitatem tenuit etiam quod prius fuerat amisit Imprimatur Ja Cranford Printed at London by John Dever Robert Ibbitson for Ralph Smith and are to bee sold at his shop at the signe of the Bible in Cornhill MDCXLVI THE PREFACE THE occasion of Printing this following Discourse is this The Reverend and learned Authour upon the comming forth and perusall of some of Mr. Saltmarshes Pamphlets being much offended and grieved at them sent him in a private way this Admonition taking speciall care that as it should safely come to his hands so to let him have notice where hee might return an Answer back to the Authour if hee had pleased Now the Authour having waited almost foure Moneths for an Answer from Mr. Saltmarsh and hearing nothing from him but on the contrary since hee sent him this Admonition Mr. Saltmarsh going on in Printing other things of the like nature as a Book Intituled Reasons for love unity and Peace with pretended Answers to Mr. Gataker Mr. Ley Mr. Edwards Mr. W. 't is thought fit to make publick this private Admonition which had it done any good upon him and brought him to repentance had never been published to the world But those who sin openly and being admonished goe on yet more ought to bee rebuked before all that others may fear and learn And if this publick Reproofe does Mr. Saltmarsh no good neither hee may expect to bee more sharpely dealt with that hee may learn not to blaspheme AN ADMONITION GIVEN UNTO MASTER Saltmarsh Master Saltmarsh ALthough I have no acquaintance with your person yet by some of your writings I thinke I can discerne somewhat of the frame of your Spirit and though I cannot well conjecture what use you will make of that which I purpose to expresse towards you in love to your Soule yet I thinke it my dutie at this time in this manner to admonish you that sinne may not rest upon You know the Commandement of our God doth oblige me to this Levit. 19.17 And our Saviour doth confirme the same in cases of offence betweene brethren Matth. 18.15 Now I must declare unto you in true simplicitie that your wayes of dealing with your Brethren are very offensive unto me and I conceive that you are bound in Conscience to give me some satisfaction in that which I shall propose unto you either by acknowledging and mending the dangerous error of your wayes or else by rectifying my judgement in the apprehension which I have of it The thing then is this that finding you a Preacher of the Gospell as you call your selfe and meddling with the controversies of the time about Church-Government to give Counsell therein to the State what to doe you follow no Rule of edification but venture boldly upon all the Wayes of destruction and savour nothing of Charitie in dealing with your Brethren of the Ministery but endevour to make them every way contemptible unto the world by injurious and false aspersions and to provoke their Spirits to invitation and disputes against you by a disorderly quarrelsome way of writing against them I take no delight God is my witnes as you seeme to do in your publicke Writings with a kind of insultation over a whole Assembly of Divines to lay this charge in a private way upon you but it is a grief to me to expresse it that I should finde any that cals himself a Minister of the Gospell of Christ lyable unto such faults and so far out of the way which Christs Spirit the anointing which you so much speake of doth teach his true Disciples to walke in Well then that I may ease my selfe upon you of the griefe which you have occasioned to the end that the Lord may be mercifull unto you to incline you if it be possible to take away the cause therof I shall truly and faithfully let you see whence it doth arise and how your proceedings have begotten it in me I have seene heretofore a litle Tract of yours which you call a New Quaere concerning Church-Government wherein you endevour to perswade the State to keepe it in an Unsettlement that Tract in the aime which you have in it and the way you take to insinvate it with many fallacies in Divinitie fit to intangle the weake and with many Principles of corrupt sensuall and worldly State-Policie fit to stir up and confirme Envie and Pride in the hearts of earthly men that have power in their hands did not a little sad my spirit when I read it had thoughts to have spoken to you about it when I was at London but the opportunitie was not offered and so I left off the thought of it chiefly when I found that some body answered it But now beeing out of London I meet in the Country with another Tract of a far worse nature if worse may be then that was concerning the Divine Right of the Presbyterie wherof I shall speake unto you plainly and in all true love my thoughts if perhaps God may be pleased to open your eyes to see the snare wherin you are caught by Satan to be his instrument to tempt all men to all manner of disorders to disturbe this distracted State and bring it to Rvine which I beseech God in mercy to prevent For truly the way which you have taken and wherein you proceed with a great deale of confidence provoking others to follow you and to answer you in the same kind if it should be entertained on all sides can produce nothing but the Gall of bitternesse and destruction in the end For if yee bite and devovre one another yee are in danger

committed to each in their severall Administrations under God the one for the inward the other for the outward man which ought no more to bee at variance in a State then Soule and Body in one and the same Man in their facultties and operations upon their distinct Objects Here you shew the rayling disposition of your minde when you parallel the Nationall Assemblies of all the Reformed Churches against all evident experience of their behaviour to the contrary and against the cleere light of their Doctrine whereby they Challenge no interest in the Government of worldly matters with the Papal and Antichristian Power which hath exalted it selfe above all that is called God on Earth and in Heaven also The inferences which you make upon their Petition are such as truly deserve none other observation but this that it is an untruth which you say at the beginning of every inference namely that you may inferre from their words that which you doe inferre for I say that you may not make evill inferences and misconstructions of any mans meaning from his words if they can beare any better sense then you can put upon them to his prejudice may you bee injurious and uncharitable to your Brethren May you accuse them of wicked intentions against their cleare professions if you may doe this what may you not doe I pray you looke to your selfe what liberty you take you pressed to bee in a Spirituall liberty but looke now whether in using your libertie thus you give not an occasion to your flesh to sow the seede of divisions of Complaints of murmurings and disputes and of all evill affections against your Brethren Therefore the last grievance which I shall offer unto you to Consider in your way is the Artifice which you use to exasperate the Spirits of men by a misconstruction even of the best things which are in them to the worst sense with so much boldnesse and varietie of applications and in such a Tautologicall way to beate it upon the imaginations of Earthly men and to intricate the thoughts of the simple that it is a great matter of sorrow to see you so busie in a perverse zeale to sowe dissension amongst Brethren You builde upon your own false supposalls and inferences a kinde of Method to instruct people in the wayes of opposition wherein It will not trace you because it is tedious and unprofitable and needlesse to shew you all the deceitfull windligs of your Spirit to which you give an unlimited libertie to intangle men by fallacies I shall rather represent unto you what in your case if you had beene zealous for the Truth and not for deceiving and leading men out of the way you should have done Hearken now then and consider you that talke so much of Truth All The Truth which wee should aime at and beare witnesse unto one towards another is either of Doctrine or Practise The Truth of Doctrine is the Testimony of the Word and Spirit whereby God hath revealed himselfe and the things belonging to Christ and his Kingdome unto us that by this knowledge wee might receive all things pertaining to life and to Godlinesse The Truth of Practise is that upright and sincere dealing with others in God for their good according to our best knowledge of the things which wee would desire to have from them in the same kinde The meanes to make this Truth of both kindes effectually profitable to our selves and others is to endevour that which the Apostle exhorts us unto Ephes 4.15 Namely to speake the Truth in Love and the effect of this endevour will bee that which hee doth promise there shall follow thereupon Namely to grow up in all things into him who is the Head even Christ Thus then whether it bee a matter of Doctrine or of Practise whereunto we are to beare witnesse if we desire thereby to grow up within our selves or to build up others into Christ which is the onely warrantable aime wee can have wee must apply our mindes to speake the Truth in Love and to doe the Truth in Love For the originall words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containe the sense of both in one expression If then this is the Rule by which wee should walke in all things that wee may approve our Consciences to God as his true servants and enjoy Christ by walking after his Spirit in all things then wee must never suffer any humane and worldly aimes to sway our thoughts to speake or act that which may tend onely to satisfie our own or other peoples humours but before wee undertake a businesse towards others whether the concernment be private or publicke we should settle the affections of Truth and discerne the way of uttering them in Love to gaine these with whom wee deale to some dutie of godlinesse wherein they and wee may grow up in Christ Now then to apply this Spirituall Method of proceeding to your Case let us State the Question which you make and consider how you should and I would have proceeded if it had beene my Case to desire a Resolution for my selfe or others in it The Question is Concerning the Divine Right of the Prebyteriall Churches to judge themselves of the scandalls of their Members according to the Word of God whether yea or no it doth belong unto them I would have set downe this Quaere distinctly as a Doubt and then would have sought out a way to resolve my selfe without partialitie onely for love to the Truth in it and to this effect I would have lookt upon the frame and constitution with the Doctrine and Practise of the Churches which are called Presbyteriall and set downe truly all that I should have found substantially materiall in them for their owne beeing or distinctively observable to difference them from other Churches Then in the second place I would have made enquirie of their true meaning of that which they call a Scandall in a Member and of that which is called Judging within themselves of Scandalls And lastly of that which is called a Divine Right whereunto they pretend in this act of judging and when I should have satisfied my selfe in this enquirie so farre as I could attaine if then I had judged them to bee in an error either of Doctrine or Practise hurtfull to the Kingdome of Christ and to their owne and others interest therein I would have taken a resolution to deale with them in Truth and sincerity to reclaime them from that error and answerable to such a resolution would have declared unto them my aime in dealing with them and desired them to weigh and seriously to consider the doubts which I had concerning their Pretence of a Divine Right perswading them to lay downe the plea thereof And if in their ordinarie Practises to maintaine and get possession of this Right I should have observed things destructive to the glorious Gospell of Peace or to the edification and true libertie of their Brethren I would with all zeale

and true affection have warned them of the danger and laying the fault cleerly before them on the one side I should have laboured to cause them to see the dutie which God requireth of them on the other and so commended them to the Grace of God having discharged my Conscience towards them And thus I have at this time discharged my Conscience towards you and I have endevoured to walke within the compasse of my Rule in considering you and your wayes and in dealing with you freely and roundly to pull you out of the fire so I shall desire you to deale with mee by the same Rule and if in this matter of griefe which your unruly dealing hath occasioned I have exceeded in a Word of censure too sharply heere or there perhaps I shall desire you not to take it in the worst sense I have not much time to spare from some other employments and therefore in the griefe of spirit and beeing in haste with-all to dispatch these thoughts unto you I may easilie have failed in some words for in many things wee faile all saith the Apostle James 3. not excluding himselfe and he that offendeth not in a word hee is a perfect man therefore I must plead for a Charitable construction of all my expressions and the rather because the former part of this letter to you is alreadie sent to London before I could deliberatly review it as I might have done if time would have given me leave nor have I any Copy of that which is gone which is at least three parts of foure but I hope the friend to whom it is sent will keepe a Copy thereof for mee and will not I know doe any thing in the divulging of these things to your prejudice but will faithfully concurre with me in this aime of your edification I pray you look not upon matters in appearance but look upon them in the Truth set your selfe to bee a Servant of the Truth in Love by provoking all men unto the love which Christ requireth of us and not to the wrath which our passions by conceiving of things according to their worst construction may waken in others to trouble them and increase their sin Remember that the wrath of man doth not fulfill the righteousnesse of God and if your zeale bee a wrathfull zeale rather to finde out faults and make them odious then to amend and heale the breaches of our spirits you will bee so far from doing good to those with whom you deale that you will not onely make them lesse corrigible but you will make your own side worse by being out of all patience against them for the Method that you follow as it is pleasing to the fancy of flesh and blood so it cannot but work upon those that are ignorantly zealous and that give credit unto your assertions most violent and distempered commotions against those whom they imagine to bee so hatefull to God and so injurious to the publick and to all their Brethren as you make them and if they bee not so hatefull indeed as you make them what judgement you may expect and reward for judging of others unjustly in the day of Accounts I leave you to consider It is very good to minde often that wee shall give an account of all our idle words and that by our words wee shall bee judged and by our words wee shall bee condemned The Lord teach us his feare in all things and grant that before all keeping wee may keep the wayes of our heart from double aimes in spirituall matters not to look a squint unto the worldly designes of States or great-Ones to serve their turnes with our indevours Doe not inquire who I am you may come to know mee in due time look upon mee as I doe upon you in your Writings I never saw your face to my knowledge and perhaps you will never see mine I desire to know no body after the flesh take you onely notice of that which I am to you in the spirit Your Friend for Christs sake willing to serve you M.W. J.D. S.B. Aprill 24. 1646. Post-script SIR IF you shall think fit to return any Answer to these things which I have offered to your consideration you may inscribe your Letter with the letters which expresse my name in the fore-going subscription and you may bee pleased to send it to the place which hee that doth bring this unto you shall name and from thence it will bee safely addressed to mee Thus again I rest Yours as before M.W. I.D. S.B. FINIS