Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	keep_v	peace_n	unity_n	7,015	5	8.9407	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64822	The new command renew'd, or, Love one another being an endeavour after the unity of the spirit in the bond of peace, by several uniting principles, among which there are ten rules for a right understanding of scripture, very useful for these divided times / by Ralph Venning.	Venning, Ralph, 1621?-1674.	1652 (1652)	Wing V214; ESTC R3161	28,675	54

the lie to speak to the lowest and then I am sure the highest understand me whereas should I if at least I were able speak to the highest I should be to the lowest as a Barbarian In short I rather choose to speak shortly though but five words which may be to edifying then to use ten thousand which when men heare or reade they know not I had thought to have collected the several heads and have set them before you by themselves but the whole book being but little will soon be run and read over and therefore I shall spare you the labour of Reading my self of writing and the Printer of Printing Thus my beloved friends having given you a foresight of what I have done why and how and hoping that these things which are cast in by the way are not cast away I shall say no more but pray that it may come unto you with a fulnesse of blessing and be instrumental to unite your hearts in love which will satisfie the desire and fulfil the joy of him who can joy in nothing but in being the Servant of Christ Ralph Venning THE NEW COMMAND RENEWED OR Love one another PART I. GOds one and only design is by the words of his mouth and the works of his hands to bring forth his own * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.27 Image in all times and dispensations and that is onenesse When he created man he made him the likenesse and image of himself one yea though he created Male and Female Gen. 2.24 yet were they not two but one flesh When this Image was defaced and man continued not in his uprightnesse that is in his simplicity and onenesse that which God aimed at in the restauration of man was the reparation of his image onenesse that God and man might be one againe Yea that in Christ all things in Heaven and Earth which were fallen out with and fallen away from man Ephes 1.10 upon his falling away from God might be gathered together into one Yea all the dispensations and dispensators which God hath left in the world are to disappear and be no more when once the Saints come in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.13 or more emphatically into the unity of the faith That is as I with submission conceive when the Jewes and Gentiles the fulnesse of them shall be called in and come to the knowledge or rather the acknowledgement of the Sonne of God unto a perfect man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re●d 〈◊〉 Cor. 16.18 〈◊〉 He without us is not made perfect or the man at age and the measure of the stature of the fulnesse of Christ Christ I mean mystical is not yet a perfect man at age is not yet in fulnesse nor be till all his Members both Jews and Gentiles are brought forth Now when these shall be brought into the unity of faith which is the acknowledgement of the Son of God c. then is Gods design of onenesse accomplisht Now to the effecting hereof God hath promised to bestow on his people one heart Ezek. 11.19 Ezek. 11.19 which is not only in relation to their being new-born and so being one with God but as the Jews went with one heart to Jerusalem that they might build the Temple so in relation to this design of the Unity of Faith God will knit together the hearts of his people Isay 60.8 that they shall flie together like Doves to the windows yea and ere they are aware I believe they will finde their souls made like the Chariots of Amminadab Cant. 6.12 or a willing people In a word the top consummation of all the happinesse which Christ prays for his is John 17.21 that they all may be one as thou Father art in me and I in thee that they also may be one in us Indeed the glory of all our hereafter glory will be an onenesse of communion with the Father Son Spirit and one another in God who is one in all and all in one But seeing that as yet there seemes to be a breach not only between the Jews and Gentiles but between them who have attained to the knowledge and acknowledgement of the Son of God I shall endeavour to bring the Saints to keep the unity of the spirit in the bond of peace Ephes 3.4 c. for there is but one body one spirit one hope one Lord one faith one Baptism one God and Father of all who is above all and through all and in you all Now that we may walk together in one way it is requisite that we be of one heart and that which conduceth most thereunto is that we be of one mind for the more unity there is in judgement the more there 's like to be in affection because likenesse produceth liking and the more onenesse there is in affection the more there will be in practise and conversation the more union there is the more communion there will be and the better the lesse union there is in judgement and affection the lesse and worse will our Communion be And seeing we can hardly live together unlesse we love together or as the Prophet saith Amos 3.3 Seeing we cannot walk together unlesse we be agreed I shall as God inables me lay down some principles which if read as written without prejudice and partiality will not a little provoke and conduce to union and agreement The first Principle 1. That we may meet to agree together 1 Principle let us agree to meet together and that 's meet for saith the Prophet how can two walk together unlesse they * Meetings are meet things meet and come together so I would read that which we read unlesse they * Be agreed agree together meetings are the Poarch or entry into agreements And me thinks Christians should not be much intreated to treat together surely 't is to be feared that they are loth to agree who are loth to meet about an agreement Ob. Object Hindrance of meeting But what makes the Saints so backward to meet about an agreement Ans Answ These three things 1. Self-Conceit 2. Pride of heart 3. Satans policie 1. 1 Self-conceit A self-conceit that each of them is in the right every man hath a good opinion of his own opinion Matthew 26.26 Every man puts it off from himself and instead of saying as did the Disciples when Christ told them one of you shall betray me Master is it I most are ready to say Master 't is not I. Having exhorted to love Romans 12.10 He adds verse 16. Be not wise in your own conceits Most men instead of confessing their blindnesse aske like the scornfull Pharisee are we blinde so loth are men to suspect their own defects It was just so in the time of the division between the Roman and Grecian Churches each justified themselvs and neither would acknowledge themselves to be in the error But

convinced Many discourse dispute more for faction then satisfaction and hence come so many fractions Many yea too many discourse and dispute to shew forth themselves more then truth taking more care to shew what may be said then what should be said ever carping and making objections when there needs none to be made The nineth Principle 9. When truth is spoken yield to it 9. Principle yield to truth men thinke it a shame to submit and surrender themselves after they have so long and so stoutly stood in the defence of their opinion and therefore though they be convinced that their tenet is at least suspicious like so many sophisters in the Schooles they study to evade by distinctions rather then give glory to God in confessing their sin But Christians 't is no small conquest and victory that you obtain when your self error and darknesse is overcome and captivated by truth 'T is an honour to be overcome by truth but to overcome the truth is shame Plutarch makes it a great discovery of proficiency in vertue when a man doth not take it ill that he is confuted The tenth Principle 10. 10. Principle practise together When and as far as you are convinced practise Go together as far as you can what need you part till needs must you can agree to preach hear and pray together though in other things you differ I have seen such sweet successe upon the Prayers of Christians met together who have differed in several opinions that I cannot but beseech Christians that they would not forsake the assembling of themselves together as the manner of some is Heb. 10.25 Let us therefore Brethren Phil. 3.15 as many as be perfect be thus minded and whereto we have already attained let us walk by the same rule and if in any thing ye be otherwise minded God shall reveal even this unto you PART II. In the mean time let us like Christians observe these ensuing Principles More uniting Principles They are as salve and you may guesse at the nature of our wounds by them I shall leave the application of them to the blessing of God 1. 1. Principle forbearance LEt us bear with one another and forbear one another in love We are commanded to bear one anothers burdens Gal. 6.2 That so we may fulfill the Law of Christ and we shall undoubtedly be commended for 't is according to the good will of Christ if we bear one anothers burdens I am confident 't is a burden to many a soul that they are not in all things like minded unto their brethren Yea 't is not without some fear and trembling that in any thing they disagree from so many worthy and gracious men that are otherwise minded Oh help to bear or at least bear with the burden You cannot keep the unity of the spirit in the bond of peace unlesse you forbear one another in love as appears most plainly by their connection Eph. 4.2 3. forbearing one another in love endeavouring to keep the unity of the spirit in the bond of peace this endeavour for unity and peace will be lost unlesse God who bears with us teach us also to bear one with another Take these reasons for forbearance Reasons for forbearance 1. The onenesse of your end 1. You all pretend yea I hope intend the same end you professe one and the same design viz. the advancement of the Gospel of Peace and the Peace of the Gospel Should ye not therefore in relation to this end rejoyce that Christ is preach't though some should preach him out of envy and on purpose to adde to your bonds it was Pauls joy Phil. 1.15.16.18 Why my dearly Beloved are ye Ephraim against Manasseh and Manasseh against Ephraim seeing both are for Judah Oh that Ephraim might not envy Manasseh nor Manasseh vex Ephraim any more See that remarkable passage in Mar. 9. v. 38 saith John Master we saw one casting out Devils in thy name and he followeth not us and we forbad him because he followed not us Christians is not this many a mans language forbid him silence him out with him down with him why so why because he followeth not us But Jesus forbad John to forbid him for vers 39. Jesus said forbid him not and he gives two reasons of it First no man which shall do a miracle in my name can lightly speak evil of me Secondly v. 40. for he that is not against us is on our part Christians can he be against you that is for Christ what though he follow not you he notwithstanding carries on Christs end blessed God forbid this that we should forbid one another to do thy work 2. Reason you agree in the most and best 2. You agree in the most and the best things The Fundamentals and essentials of Religion in which you to whom I write do agree are of far more worth and therefore of far more concernment to ingage you then circumstantials and accidentals the things in which you disagree are to disingage you 3. 3. Reason consider your selves Consider that your selves also are men subject to the like infirmities with your Brethren and subject to the like passions and have also your failings and aberrations in many things we offend all who is there that sinneth not good Lord if thou should'st be so soon angry with us as we are one with another who could stand Gal. 6.1 I beseech you to read this Scripture with all lowlinesse and meeknesse of mind Gal. 6.1 Brethren if a man or as the margin reads it although a man be overtaken in a fault ye who are spiritual restore such an one in the spirit of meeknesse why so considering thy self lest thou also be tempted If thou be tempted that which thou findest fault with may be thy fault The second Principle 2. Until ye are agreed 2. Charity have charitable thoughts not hard and harsh censures of each others walking Judge it rather to be conscience then stubbornnesse which ingageth men to walk in different courses You would have others think so of yon why will not you think so of others who would not think but that to have every mans good will to keep the love of relations to enjoy their liberties men would comply with any thing were there not an awe upon their consciences whence it may arise I will not question Love thinks no evil viz. of others 1 Cor. 13.5 as well as towards others Love banisheth jealousies and suspicions and so consequently censures The third Principle 3. 3. Principle love whom God loves Draw not away your love when God draws not away his love dare any man deny his love to that man where God grants his love 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Maranatha But is any man beloloved and a lover of Christ Oh take heed deny him not your love Let that of the spirit which

The New COMMAND RENEW'D OR Love one another Being an Endeavour after the Vnity of the Spirit in the Bond of Peace by several Vniting Principles Among which there are ten Rules for a Right understanding of Scripture very useful for these divided times By RALPH VENNING Psal 133.1 Behold how good and how pleasant it is for brethren to dwell together in Vnity LONDON Printed for John Rothwell at the Sunne and Fountain in PAULS Church-yard 1652. To all who professe love to the Lord Iesus and yet love not one another according to his example and command Beloved I Wish I could say of you as Paul did say of the Thessalonians 1 Thes 4.9 1 Thes 4.9 as touching brotherly love ye need not that I write unto you seeing ye your selves are taught of God to love one another But alas there 's need yea never more need that I should write unto you of brotherly love for 1 Cor. 3.3 whereas there is among you envying and strife and divisions are ye not carnal and walk as men as taught of men and not of God At quis ego tantis tantillus ego What am I to such an undertaking as this many the unworthiest of whom I am unworthy to follow have gone before me calling you to your calling love one another But do they not all say who hath believed our report to whom is the Arme of the Lord revealed Do they not all say We have laboured in vain We have cryed indeed in the chiefest places of concourse yea in the concourse of the chiefest even in the City * And in the high places of the City we have uttered our words and our lips drop't sweetnesse our voice was love love live in love But no man regarded all our counselt were set at nought Alas beloved what hopes is there left for me to prevail if Paul 's if Apollo 's if Christ's words have not taken with you can mine expect to finde acceptance and yet me thinks I hope beyond hope because I know that God hath all hearts in his own hand and can turn them when and by whom he pleaseth therefore though many out of their abundance have cast in much I hope my mite will not be rejected I must confesse I have for a great while forborn lest I should be a reproach and derision daily but I am now overcome and that by importunity not so much from without which yet was much as from within which was more for these words were within mine heart like a burning fire shut up and I was weary with forbearing I could not contain For while I held my peace from this good my heart was hot within me and while I was musing the fire burnt so that I could not but * The most of these heads were preach't at the Tower of London first speak with my tongue and now with my Pen. I said yea to my self and others I often said I was few of days and therefore I was afraid and durst not shew forth mine opinion I said days should speak and multitude of years should teach wisdom but the spirit within me constrained me and I spake and must speak that I may be refreshed My belly should I hold my peace at such a time as this if this Wine should not have vent would be ready to burst like new Bottles But let me not I pray you accept nor except any mans person neither let me give flattering titles nor upbraiding language unto any man should I do so my Maker would soon take me away I know God would lay it to my charge Censures perhaps I may undergo and I indeed expect it but not from you let the world scoffe I care not having learn't to passe through their good report and bad I am not ignorant in what a narrow way I walk how it concerns me to be cautious both what I speak and how for who would undertake to moderate the extreme immoderation of our days and yet for my own part I am not solicitous good meaning and innocency are carelesse and seldome fore-think what to say my conscience yea God himself bears me witnesse that I would not write a Syllable which should give offence Psalm 27.11 Teach me thy way O Lord and lead me in a plain path because of those which observe me I would willingly blot out any expression which might be liable to suspition for truly as Caesar said concerning his wife it is not enough not to be in fault but things relating to love as Caesars wife should not be suspected to be in fault I hope therefore if any thing do seeing it is against my will if any thing do escape me which may seem to deviate from the scope viz. love that your love for love of that which I write for and from viz. love will cover it with a charitable construction I have forborn to instance in any thing touching any part or parties which might but occasion a prejudice against any of the principles For as Solomon saith he that covereth a transgression seeketh love but he that repeateth a matter separateth very friends Prov. 17.9 And we finde it confirmed by experience that such proceedings they do but as Paul said of prophane and vain bablings increase to more ungodlinesse and their words 2 Tim. 2.16.17 will eat as doth a Gangrene of whom is c. I would therefore and I wish all would forget that which is behind that which is past viz. * Not looking so much how they came in as how we may get them out as one said of originall sin miscarriages arising from strife and envy and presse to that which is before and yet to come viz. * The more excellent way Love among Brethren I have not in the least made it my study or endeavour to dresse the matter in any habit but plain and I will give you my reason viz. I would not have words stay the Readers from attending the things That eloquence offers injury to things which draws us to observe it seeing words are only for the matters sake and should be no other then would promote it Octavius Augustus had a special care to expresse his mind and meaning most plainly and reprehended Marcus Antonius for writing such things that men did rather wonder at then understand Zeno was wont to say that he had two sorts of disciples the one he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who respected nothing more then language these he liked not so well the other he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curious to learn such words as were fit to expresse things by and these were his darlings Me thinks the Apostles discourse in 1 Cor. 14. should silence all tinckling Cymbals such as affect such words and phrases as rather tickle the itching ears of men then affect their affections or leave any impression on the hearts and conscience For my own part I acknowledge it my principle and I would be loth my practice should give it