Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	know_v	lord_n	see_v	7,565	5	3.3975	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49256	Short and plaine animadversions on some passages in Mr. Dels sermon first preached before the Honourable House of Commons on Novemb. 25. 1646. But since printed without their order Setting forth the many dangerous and destructive assertions therein both to church and state, the covenant, and the reformation so much desired. Together, with an answer to an unlicensed pamphlet annext to the sermon, entituled, A reply to Master Loves contradictions. By Christopher Love minister of Anne Aldersgate, London. The second edition. Imprimatur Ja. Cranford. Decemb. 17. 1646.	Love, Christopher, 1618-1651.	1647 (1647)	Wing L3175; ESTC R220429	46,782	54

shamelesse and senselesse aspersion is this How could Antichrist bee said then to bee Triumphant when the Mystery of Iniquity did not begin to worke till afterward nor did Antichrist become Triumphant till long after the Romane Emperours relinquisht Rome and gave way to the Pope 2 Thess. 2.6 7 8. which was not till many yeares after the Apostles desired fire to come down from heaven For my part I shall incline to thinke they to come nearest the Apostolicall practise and spirit at whom Master Dell casts forth his more bitter invectives Object May a Christian then live as hee list Ans. No by no meanes for he hath the Word and Spirit in him to keep him from living as he list and he knows that no man in Gods Kingdome may live as he wills but as God wills 1. Observe though hee saith that man should not live as he list yet for any thing the Magistrate hath to doe with him hee may live as he list 2. He takes it for granted as if the Word and Spirit did so keep a man in order as if that man should not live as it pleaseth himselfe but in all things please God 3. He concludes because men know they may not live as they will but as God wills therefore that they doe live as God wills which is not true Object But would you have no Law Ans. No Laws in Gods Kingdom but Gods Laws viz. the Law of the New nature the law of the Spirit and the law of Love All that I shall say touching this is to desire Master Dell to looke into his heart and try whether the law of a New nature the law of the Spirit and the law of Love did guide him in preaching this Sermon and publishing his Epistle Would the law of Love make him so censorious of the Assembly to cal them the last prop of Antichrist and to censure other Ministers to be but the Toes of Antichrist Would the law of Love make you asperse the Apostles that they discovered a spirit of Tyranny Prelacy and Antichristianity truly love would keep you from thinking or speaking evil but out of the abundance of the heart your mouth spake it may be discovered what was in the heart by what was heard from the tongue Object But would you have sin suffered Ans. No but more through●y destroyed then any powers in the world can destroy it even by the spirit of judgement and burning It should seeme sinne must bee tolerated bee it what it will till the Spirit comes to subdue it till the spirit of judgement comes it must be suffered I crave leave to speake a few words in the behalfe of two Kingdoms VVhen I heard him begin to crave liberty to speak in the behalf of two Kingdomes I began to listen I was in hope he had been turned a Scotist that Scotland should have had one good word from him but when I heard him out the sentence I perceived they came not into his thoughts hee is I beleeve as little a friend to their Nation as he is to their government It grieves me to see how the City Country Country Towns Villages doe all rise up for the most part against the Ministration of the spirit for this is a certaine sign of the undoing of them all VVhen I heard him lash the Assembly all the godly Ministers and people of the Land who are in the Presbyterian way I did verily imagine London should not escape his censure I may say to thee O City of Renowne Famous things have been done in thee and spoken of thee O thou City of God thou hast been a little Sanctuary to the banisht ones who were scattered from severall quarters of the Land relieved the needy hast exhausted thy treasure to save the Nation countenanced and encouraged a godly and powerfull Ministery within thy walls and is this thy requitall that thou must bee put in the front among those that rise up against the Ministration of the Spirit But you honorable and beloved Christians let not your soule enter into those mens secrets neither yet walke in their open and publike wayes for ruine and destruction are in their paths the way of peace they shall never know seeing God is to enter into controversie with all flesh for their rising up against the Ministration of the spirit Observe five harsh censures in these words 1. That the Presbyterians for I know not whom else hee can meane have some secret plots and contrivements which hee wisheth the Parliament to take heed of This jealousie springs not from a good root Nero that was unchaste himselfe thought all men else to bee so hee guesseth at other mens temper by his owne 2. He seemes by his words to suggest as if the Parliament should not joyne with Presbyterian Ministers in that publique way of worship which is established I know not what else hee should intend by that caution to the Parliament That they should not walke in our open and publike wayes 3. He censures them of a Presbyterian judgment as if they should ruine and destroy others or be destroyed themselves I know not else what hee should meane by that phrase Ruine and destruction are in their paths 4. That they shall never savingly understand the wayes or means pertaining to their salvation for so doth hee pronounce The way of peace they shall never know 5. That they doe rise up against the Ministration of the Spirit if such uncharitable censures proceed from him that pretends he is guided by the Law of love what would hee not say or do when he is swayed by a spirit of revenge And thus much unto you from the Lord Those few graines of truth which were scattered thinly up and downe the Sermon was from the Lord but those heapes of chaffe and that Masse of Errour which thou seest here discovered was from some one else The false Prophets when they vented the vanities of their owne hearts would tell the people the Lord had spoken when hee had not that their falshoods might bee lesse suspected undoubtedly there are many things in this Sermon which God will never own though it may bee confidently told you all is from the Lord A Short ANSWER to an Vnlicensed Pamphlet entituled A Reply to the chiefe Contradictions of Master LOVE'S Sermon Master DELL I Little thought that you who pretend so much to bee guided by the law of Love and of the Spirit would have brought forth such fruits of the flesh The best word you can afford me who never spake ill word of you in my life is Satan the Old man the false Prophet c. Well your words shall provoke me to a diligent search in mine own soul but not to a turbulent passion against your person what ever you say of mee shall not exasperate mee to bring a railing accusation against you The truth is I am exceedingly unwilling to shew your nakedness to the world

for men to see your shame and were it not that the truth of God is more concerned then my selfe I shou●d be silent I cannot but say with the Philosopher Amicus Plato amicus Socrates sed magis amica v●ritas Before I shal speak to your reply I cannot but take notice of one passage in the Title of your Booke viz. All published for the good of the faithfull at their desire To which I have Three things to say 1. That your Sermon Epistle and Reply tends directly to the hurt of the faithfull not to their good for what tends it to but to pervert mens judgements alienate mens affections from a Regular Government and from the orthodox and godly Ministers of the Land and is this for the good of the faithfull Your Booke is stu●ft with selfe-contradictions Scripture-mis-interpretations censorious expressions and scandalous aspersions on the City Assembly and Ministry of the Land and is this for the good of the faithfull Yea the publishing your Book is likely to sow more seeds of Discord and kindle a greater fire of Contention in the Kingdome then you will be able to quench and is this for the good of the faithfull I cannot but give you notice of one thing from your name Del which in the Saxon language signifies Division from whence our English word deale to distribute or divide comes and how unhappily doth your practice answer your name and shew that Mr. Dell is not onely a Dissenting but a Dividing Brother if so how can what you publish be for the good of the faithful 2 If by faithfull you mean such of your mind and way that your Book was published for their good I can assure you you misse your end you could not doe your party a greater piece of dis-service then in publishing your Book wherein there are such weak yet confident Assertions such dangerous positions such vain-glorious expressions and rigid censures which hath made you lose more friends then you have purchased Whereas you say it was published at the desire of the faithfull I dare not say they are not faithfull but I will say in this they were not wise to desire you to publish that in Print which was so much distasted by the Honourable House of Commons in the Pulpit I have no more to say to the Title of your book I now addresse my self to answer your Reply Wherein I must tell you that I have not had fair dealing from you which I shall demonstrate in three Particulars 1. You charge me with that which I never mentioned in my Sermon nor ever entred into my heart as if I should say The Reformation of Iesus Christ which hee works by his Word and Spirit in all the faithful and in all the Churches of the Saints is no Reformation at all then you demand How durst you affirme this Master Love See Mr. Dells Reply page 34. line 10. I may retort upon you How durst you say this Mr. Dell in what you have laid down for my words not a syllable tending to this purpose is to be found such a considerable charge against me would neither have beene left out by your notary nor forgotten by you had I spoken such words as those it makes me think you cannot confute what I speak seeing you encounter with that which I spake not a valiant champion I le assure you 2. You deale not fairely with mee in this in that you pervert my words making them to prove that which was not intended by mee that you may acknowledge I do not wrong you I shall give you two instances in your Reply the one is in page 35. line 15. where you indeavour to invalidate that saying of the Apostle The rest I will set in Order when I come for that purpose I intended it In your Reply you intimate as if I urged it to prove the power of the Civill Magistrate circa Sacra which I did not I urged that Scripture in confutation of that exclusive assertion you laid down in your Sermon page 5. line 2. This is true Gospel Reformation and besides this I know no other and elsewhere that this is the onely Reformation of the New Testament page 12.22 You your selfe in writing downe my words cleere it that I urged those words in answer to that exclusive assertion as you laid it downe page 35. line 10 If no other reformation besides heart-Reformation then said I I wonder how Paul could be ●o out who said when I come I will set all things in Order whence I argued this must bee Church-Order in reference to some Reformation of things externally amisse among them and not an Order about heart-Reformation for Paul as I urged could not order who should have grace who not who should not have small measure of grace who great this was not in Pauls power to Order wherefore of necessity it must be an ordering of things by Ecclesiasticall discipline of things externally amisse in the Church of Corinth by their scandalousnesse of life and unpreparednesse of heart in comming to the Lords Supper or something else about externall Order as the scope of the place being the close of Pauls directions about comming to Sacrament 2 Cor. 11.34 and the current of Expositers will warrant (b) Calvin saith expresly the Apostle meanes onely Externall Order in matters Ecclesiasticall c So doth Pareus on the place seeing saith he Paul could not in short Epistles expresse all things needful about the particular Discipline of each of the Churches therefore hee promised when hee came hee would set what is amisse in order (d) So saith Piscator the rest I will set in order that is saith he the things pertaining to the Order of Ecclesiasticall Government This text then is pertinent and prevalent enough to gainsay what you affirme viz. that there is no Reformation but heart-Reformation The other instance I shall give of your perverting my words page 39. where you accuse mee that the Scripture could not bee quiet for me as if I did deny that speech 1 Kings 8.18 where God said to David t was well it was in his heart to build but should not Alas I meddle not with the Scripture onely with your corrupt and absurd application of this to the Honourable House of Commons 3. You deal not fairly with me in inserting what was most easy for you to cavil at and omitting the strength of the Arguments I urged and seeing you could not easily unty the knot you wovld fairly cut it And thus having shewed wherein you have not dealt ingenously with me I come now to shew wherein you have dealt injuriously with the Truth I betake my ●elf to answer your Reply that I might deal fairly with you I shal lay down what you say were my own words and lay down your Reply so much as is needful then affix an answer The words of mine with which you begin are Love Cast your eyes upon the begun Reformation

Confession of Faith but you had three passages in your Sermon against it 6. I am for a Form of Church government but you not so your Sermon wil testifie against you 7. I am for a Directory for VVorship and Catechizing you not so 8. I acknowledge my selfe bound in my place and calling to indevour the extirpation of Schism Heresie as wel as Popery or Prelacy but you do not so These things considered with what face can you say that I am more against the Covenant then you I hope the ingenuous Reader will be a judge of Righteous thoughts about this matter betwixt us both 4. You accuse me and many others through my weake sides as if we would Reform without and against the VVord though the Lord knows the purpose of our hearts that wee desire to make the VVord the rule to square all our services by but because you onely say it but not prove it 't is not worth a words speaking more 5. You most falsly accuse me and others of the Presbyterian judgment that we will not suffer Secular power in the Magistrates hands but will needs have it in our own we desire none of the Magistrates power in our hands which I have sufficiently spoken to in my Animadversions on your Sermon I must needs say you shew not plain and Christian dealing that when you cannot overthrow what Presbyterians say or practice by convincing arguments you would endevour to doe it by slanderous reports this is not fair Mr. Love If this doctrine be true that Gospel Reformation is only spirituall then I wonder how Paul was so out who said When I come I will set all things in order surely this was a Church-order Reply Page 35. But pray what outward or secular power had Paul who suffered not onely much from the world but most from the false Apostles to set the Church in order Did Paul thinke you use any worldly power to set the Church in order or only the power of the Word and Spirit But these men think if the Church he set in order by the Word and Spirit only which were sufficient in Pauls time it 's likely to be out of Order for them Ans. Having spoken to this Reply before I may spare my pains now yet m●st I let you know that you do me wrong in three particulars 1. In laying down a part of my words which you thought might best serve your purpose and leave out the other part of my words on which the weight of my argument lay in urging that text 1 Cor. 11.34 The rest I le set in order when I come I said this order must be about matters of Ecclesiasticall Discipline and not ordering about heart Reformation for Paul could not order any thing about this who should have this Reformation who should not who should have grace who not who should have small measures of grace who great so Pauls words must have reference to externall order in matters Ecclesiasticall as Calvin Piscator and Paraeus expounds it 4. You doe mee wrong in laying downe my words to some other thing then I intended as if I urged that Text to prove the power of the Civill Magistrate in matters of Religion which I did not other Scriptures testifie that sufficiently I need not wrest this but onely to prove that the new Testament warrants another kind of Reformation besides heart-Reformation consisting in Ecclesiastical Constitutions for externall order which this Text affirms 3. In affirming that I with others think if the Church b●e set in order by the VVord and Spirit it is like to be out of order for us I acknowledg the Church is then best ordered for us when ordered by the VVord seeing that order allows not such confused disorders as the want of Church Discipline would bring in Love To cry down all kind of government under heart-government and all Reformation as carnall because you have the civill Magistrates hand to it is against that place in 1 Tim 2 2. pray for Kings and all in authority that we may lead a peaceable life in all godlinesse and honesty Reply Well argued now indeed Babes and Sucklings you shall come forth and answer this Master in Israel the sense of this place is evidently this that Christians should pray for Kings and Governours that God would so incline their hearts that whilst wee live in godlinesse under them they would suffer us to live in peace and not make us fare the worse in the world for our interest in the Kingdome of God and what one drop can Mr. Love squeeze out of this Scripture to coole the tip of his tongue for the meaning is not that the Magistrate should inforce godlinesse but protect us in godlinesse An. To this I have 4 Things to say 1. 'T is true you have my sense in the words you laydown for mine but not my words I said indeed To cry down all Government and Reformation as carnall because it hath the Protection or civill sanction of the Magistrate doth crosse that place 1 Tim. 2.2 and so I say still and in stead of your calling forth your Babes and sucklings to answer this you your selfe dare not come forth and deny it 2. You had need call for Babes and Sucklings to answer this some body else had need doe it for indeed you doe not doe it your self nay you grant as much as I affirme which I shall declare presently 3. I cannot but take notice what a charitable allusion you have in comparing me to Dives that I should squeeze a drop to coole the tip of my tongue excellent good language for you to have in your mouth what a damned man in Hell spake if it bee not a Parable where the Law of Love did not beare sway You that have borrowed this one expression from Dives have borrowed many other expressions from some one else not farre from him 4. You grant what I affirme from 1 Tim. 2.2 You say the Magistrate should not inforce godlinesse but protect godlinesse So say I too if hee must protect us how can this bee but by giving his Civill Sanction to allow us the publike exercise of that Religion and Government Christ hath set up within his Dominion ●hus instead of denying you confirm what I said Love To justle out the Magistrates power is to justle out the first Article of the Covenant and they that justle out that wil justle out you shortly Reply Good Sir ascribe not your owne work to our hands the justling out of the Magistrate have you not made it a chiefe part of your businesse now for a long while together and are you not still so diligent●y acting it every day that now you thinke your worke is in some forwardnesse and are pretty well able to deale with him and now because you would not bee mistrusted your selves you pu●likely slander us with it wee see clearely through all your sl●nder disguises Answ. To return you an answer to this I have three things

to lay down viz. 1. Here you leave out my words and vary from the sense that I intended them indeed I said that to justle out the Magistrates power as if hee had nothing to doe with matters of Reformation was to justle out them from having any thing to do with the first Article of the Covenant no more then any common man in the Kingdom 2. You ungroundedly say as if I had made it with others the chiefe part of our businesse for a long while together to justle out the Magistrate the Lord judge betweene you and us concerning this thing Magistrates never flourisht more nor were they an● where more secured then where the Presbyteriall government was establisht and never was Magistracy more sleighted and opposed then where Anabaptists and Heretiques prevailed 3. You say that we slander you that wee might not bee mistrusted our selves I could wish it were a slander not a truth as for any mistrust that we would avoid we fear none the simplicity of our hearts which we have in Christ Jesus bears us up against all mistrusts though we be slanderously reported Love Ezra was of another mind Ezra 7.26 Whosoever will not do the Law of thy God and the Law of the King let judgement be executed speedily upon him whether it be unto death or unto banishment or to confiscation of goods or to imprisonment Reply Well Sir will you stand to this place and shall this end the controversie Pray marke then this was part of the decree of Artaxerxes a King of the Nations touching the Iews for the rebuilding of the material Temple that they should have liberty to do it and not be molested in their doing of it but should have what assistance the State could afford the decree was this Ezra 7.13.21 I make a decree c. Answ. Sir instead of making a reply to that text Ezra 7.26 which I quoted you passe that over with silence and spend but one line about it spend above fifty lines at least in clearing Ezra 7.13.21 which I quoted not whether this be a pertinent Reply let the Reader judge And whereas you vauntingly boast and triumph as if you had got the day daring me to stand to this which I am not ashamed nor afraid to do maintaining still that this Scripture doth warrant that the civill Magistrate hath power to punish with death banishment or otherwise as the evill deserves for transgrefling the Lawes of God as well as the Kings and to this purpose Mr. Burroughs with many others urgeth this text as well as I and Beza on the place saith that these heathen Princes thought it equall that a capitall punishment should be inflicted on the transgressors of Gods Law and saith he the spirit of God would have these decrees of heathen Princes to be exstant to shame Christian Princes if they should not do so now I now come to view over what you lay down in page 38. to be the force of the place Ezra 7.26 1. You say that the force of the place is that the Magistrate may make a decree for all that are minded of their own free will to build the spirituall Temple of Iesus Christ and to gather up into a Communion of Saints To which I have two things to urge 1. Here you speake for the civill Sanction of the Magistrate in matters of Religion that he make a decree but elsewhere you speake against this as in Serm. p. 5. lin. 28. where you expresse your self that the duties of outward worship and government should not be confirmed by civill Sanction and in page 24. lin. 34. and ult. that Christ called not for outward aid of the Magistrate why then doe you here call in for his aide to make a decree to give you liberty for your selves when you deny such a thing to us 2. The extent of this decree which you say this place Ezra 7.26 doth in force that who are minded of their free will to gather into Communion of Saints should doe it what is this but to say that this Text doth warrant this that the Magistrate should give an universall Toleration to any who will call themselves Saints to assemble together and publikely professe their way should the Magistrate give this scope that who will may gather into Communion Churches in time would be like that rude multitude who yet is called a Church as the Greeke word signifies in Ephesus who raised an uproare against Paul could you make this place to inforce this you would put a weapon into the hands of Papisticall Prelaticall Anabaptisticall Anarchicall and Malignant men which they never yet used to plead for gathering together in Communion as well as you 2. You say this is the force of the place that the Magistrate ought to permit this to be d●ne according to the Law of God in your hands or rather the Law of the spirit of life in your hearts and not to inforce upon you any Clergy-Constitutions page 28 Answ. 1. This place warrants the Magistrate to permit the free and publique exercise of the truth not of errour The Magistrate that is enjoyned by God to protect the true Religion must not tolerate a false 2. This place doth rather plead for a Clergy-constitution as you scoffingly call it hen any wayes deny it for this decree of Artaxerxes was granted upon the request of Ezra who was a Priest compare Ezr. 7.6 with Ez● 10.10 which place will warrant what you deny in your Sermon viz. that Ministers may petition the civill Magistrate to have Idolaters Heretiques or other grosse transgressors of Gods Law to be punisht with death banishment or imprisonment as the cause shall require This decree then of banishment death c. being granted upon the request of Ezra a Priest in that sense it may bee somewhat like a Clergy-constitution I shall say more to your third 3. In the third place you say that the force of this text is that the Magistrate may deterre me and the rest of the Kingdome that are of the like minde from resisting and hindering you in gathering into Communion page 38. and a little before you say he may do it upon pain of death and banishment Answ. I am glad you speak out now I know what you mean and would you stand to any thing I should know where to finde you 1. You grant that the Magistrate may deterre mee and others of the like minde that we hinder not your gathering together in a Communion of Saints and that upon pain of death and banishment by this I see your spirit that you would have the Magistrate deterre and that by death and banishment the Presbyterians who doe oppose your gathering into Communion Oh what jugling Hypocrisie is this one while to cry downe the Magistrates power when Presbyterians desire his aid against Sectaries and Heretiques anon to cry it up that he should deterre upon pain of death or banishment those of a Presbyterian judgement Presbyterians