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
A86009	VVholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversie concerning liberty of conscience. Here you have the question stated, the middle way betwixt popish tyrannie and schismatizing liberty approved, and also confirmed from Scripture, and the testimonies of divines, yea of whole churches: the chiefe arguments and exceptions used in The bloudy tenent, The compassionate samaritane, M.S. to A.S. &c. examined. Eight distinctions added for qualifying and clearing the whole matter. And in conclusion a parænetick to the five apologists for choosing accommodation rather then toleration. Imprimatur. Ia. Cranford. Decemb 16. 1644.	Gillespie, George, 1613-1648.	1645 (1645)	Wing G765; Thomason E24_5; ESTC R21730	38,275	48

errors Yea Beza de Haereticis à Magistratu puniendis citeth and approveth Calvins judgement condemning Gamaliel for Neutrality and his speech of error These learned Divines have so well opened and cleared the point that there is no place left for what the Poore Pampleter hath said yet two things more I must take notice of in him He saith it was not for any fear of the Jews or Romanes that Gamaliel gave this advice Not for fear of the people of the Jews for that would be but at the Apostles apprehension not execution What non-sense is here the people were angry at laying hands on the Apostles but there was no fear of their wrath if the Apostles should be killed Not for fear of the Romanes wrath which saith he they often regarded not as Acts 23. 27. A place which confuteth himself for when the Jews would have killed Paul Claudius Lysias came with an army and rescued him a danger which we must think the wisdome of Gamaliel the councell could better foresee then that rude and furious multitude which would have killed Paul Next be will not yeeld so much as that Gamaliel did doubt whether the Apostles doctrine were from God or not and that he made it an uncertain case In this Sir you have faced about sure you are not As you were for M Goodwin himself {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} pag. 11. saith that Gamaliel in point of judgement or conscience was still but where he was doubtfull and in suspence with himself about the businesse Well but why hath he now denyed that Gamaliel made it a doubtfull and uncertain case He might saith he and in all likelyhood did thus expresse himself for fear or policy So did Hushai strangely for an honest heart in that case of Davids in his counsell to Absalon 2 Sam. 17. yet Hushai made a round lie even against his knowledge Look about you my Masters know whom ye trust here 's a generation of men pretending to a more perfect and Saint-like reformation then others but yet they think it no fault to lie and dissemble for good ends Nay that 's not all pag. 4. answering to an objection made against those who doe commend and magnifie themselves for greater gifts and graces then other men have He tels us it is no fault for a man not only to compare but preferre himself to another and that on purpose to heighten his own estimation Which how sweetly it agrees with Pauls doctrine Phil. 2. 3. In lowlinesse of mind let each esteem other better then themselves let every sober and moderate spirit judge How now poor Pamphleter is it not enough for you to defend a lying tongue but you will needs defend pride too those are two I am sure of the seven things which are abomination to the Lord Prov. 6. 16 17. And here I leave the poor Pamphleter with this black mark upon him I will not proceed to answer a fool in his foolishnesse lest I be like unto him thus far I have answered lest he be wise in his own eyes Only I adde one thing more in answer to that argument for liberty of conscience from Acts 5. 38 39. Suppose Gamaliels principles to be good and this speech to be of truth and authority which I have proved it is not yet it is not applicable to the toleration of hereticks and sectaries now that case of the Apostles being extraordinary and great miracles wrought by them to the conviction of their most malignant opposites Act. 4. 16. Some it may be will object further from Isa. 11. 9. a place objected in the Paraenetick pag. 3. They shall not hurt nor destroy in all my holy mountaine And Luke 9. 54. And when his disciples James and John saw this they said Lord wilt thou that we command fire to come downe from heaven and consume them even as Elias did But he turned and rebuked them and said Ye know not what manner of spirit ye are of for the Sonne of man is not come to destroy mens lives but to save them A place objected by Nicolaides Refut tract. de Eccl cap. 4. Answ. That prophecy concerning the Christian Church Isa. 11. 9. is not to be understood generally as the word soundeth for then adulterers murtherers c. are not to be hurt and destroyed by the Christian Magistrate The meaning therefore is that those who have formerly been as Lions Wolves to the poor Lambs of Christ shall either be renewed and changed in their nature or which is more probable shal be so restrained and overawed by the power and providence of God that it shal not be in their power to hurt or destroy any of the Saints for the truth or the Gospels sake {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Neither shall they bee able to destroy any So the Septuagints God shall so preserve and protect his Church that she shall be like a Lamb among Wolves or like a Kid among Leopards or like a Childe putting his hand on the Cockatrice den and yet shall not be hurt nor destroyed thereby And as this prophecie guardeth and protecteth none but those who are in Gods holy Mountaine professors and lovers of the Gospel and the ordinances of Jesus Christ So our Lord Christs rebuke Luke 9. 54 55. striketh not against any just and necessary severity but against a private vindictive spirit and carnall blinde zeale It being the purpose of Christ then most of all other times not to exercise violence as tyrants doe in conquering new dominions but to conquer and subdue soules by his doctrine and miracles with a spirit of meeknesse especially having to doe with the Samaritans or any other who had never yet knowne nor received the Gospel Even those who say most for a coercive power to be put forth against Heretickes and Schismaticks doe not allow of the compelling of Infidels Pagans or Jewes by externall punishments to receive the Gospel But now after all this debate upon the question in hand and after all these arguments for the affirmative and for the negative some will happily desire and expect some further modification and explanation of the matter in certain positive conclusions or distinguishing assertions For whose satisfaction I say First there are five sorts of toleration proceeding from five different principles 1. Of indifferency 2. Of policy 3. Of pretended conscience and equity 4. Of necessity 5. Of charity The first is when the Magistrate is a Nullifidian Neutralist and Adiaphorist esteeming as Gallio did questions of the law and of the Ordinances of Christ to be of words names or things which he careth not for Acts 18. 14 15. The second is when the Magistrate tolerateth hereticks and sectaries for his own profit or some such interest of policy such as maketh the Pope to tolerate the Jews in Italy yea in Rome it self where they have their synagogues circumcision and liturgies because his profit by them is greater then by the very

slacknesse slownesse and 〈◊〉 in fulfilling that sacred Oath viz. The hindring of uniformity the continuing and increasing of n●pture both in Church and State the retarding of Reformation the spreading and multiplying of Heresies and Sects while every one doth what is right in his owne eyes the great scandall given both to enemies and friends to enemies who are made to thinke worse of our Covenant because we doe not performe it The Review of the Covenant printed at Oxford upbraideth us with this that Heresie and Schisme was never more suffered and lesse suppressed in London then since we sware to endeavour the extirpation of the same To friends also who are mightily stumbled by our promising so much and performing so little in this kinde which the Wallachian Classis in their late Letter to the Reverend Assembly of Divines at Westminster printed before Apollonius his Booke doth sadly and seriously lay to our consciences A Paraenetick BEfore I end I have a word of exhortation for the five Apologists and such others as shall I trust agree with the Churches of both Kingdomes not only in one Confession of Faith but in one Directorie of Worship Me thinks I heare them calling to me to say on Et tu mi fili said Caesar And must you also brethren give a wound to the body of Christ Doe not O doe not involve your selves in the plea of Toleration with the Separatists and Anabaptists Do not partake in their Separation lest you partake in their suppression Let us heare no more Paraeneticks for Toleration or liberty of Conscience but as many as you will for a just and mercifull Accommodation a thing mentioned by that Author pa. 3. but not sought after If you be the Sonnes of peace you shall be characterized by this Shibboleth you will call for Accommodation not for Toleration for one way not for two Let there be no strife betweene us and you for we be brethren and is not the Canaanite and the Perizzite yet in the land O let it not be told in Gath nor published in the streets of Ashkelon Let it not be said that there can be no unity in the Church without Prelacy Brethren I charge you by the Roes and by the Hindes of the field that ye awake not nor stirre up Jesus Christ till he please for his rest is sweet and glorious with his welbeloved It shall bee no griefe of heart to you afterward that you have pleased others as well as your selves and have stretched your principles for an Accommodation in Church government as well as in Worship and that for the Churches peace and edification and that the eares of our common enemies may tingle when it shall be said The Churches of Christ in England have rest and are edified and walking in the feare of the Lord and in the joy of the Holy Ghost are multiplyed Alas how shall our divisions and contentions hinder the preaching and learning of Christ and the edifying one another in love Is Christ divided saith the Apostle There is but one Christ yea the head and the body makes one Christ so that you cannot divide the body without dividing Christ Is there so much as a seame in all Christs garment Is it not woven throughout from the top to the bottome Will you have one halfe of Israel to follow Tibni and another halfe to follow Omri O brethren we shall be one in heaven let us packe up differences in this place of our pilgrimage the best way wee can Nay we will not despaire of unity in this world Hath not God promised to give us one heart and one way and that Ephraim shall not envy Judah and Judah shall not vexe Ephraim but they shall flee upon the shoulders of the Philistims toward the East they shall spoile them of the East together Hath not the Mediator whom the Father heareth alwayes prayed that all his may be one Brethren it is not impossible pray for it endeavour it presse hard toward the marke of Accommodation How much better is it that you be one with the other Reformed Churches though somewhat straitned and bound up then to bee divided though at full liberty and elbow-roome Better is a dry morsell and quietnesse therewith then a house full of sacrifices with strife Doth not the Solemne League and Covenant binde you sincerely really and constantly to endeavour the nearest marke nearest uniformity and conjunction in religion and that you shall not suffer your selves directly or indirectly to be withdrawne from this blessed union and conjunction I know there is a spirit of jealousie walking up and downe O beware of groundlesse feares and apprehensions Iudge not lest you be judged Iudge not according to appearance but judge righteous judgement Many false rumours and surmises there have beene concerning the Presbyterian principles practices designes Expertus loquor I am perswaded if there were but a right understanding one of anothers intentions the Accommodation I speak of would not bee difficult Brethren if you will not hearken to wholsome counsell you shall be the more inexcusable I have in my eye that law of God Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sinne upon him Faithfull are the wounds of a friend Therefore love the truth and peace Yea seeke peace and pursue it Consider what I say The Lord guide your feet in the way of peace And O that God would put it in your hearts to cry downe Toleration and to cry up Accommodation Amen Amen FINIS See the Review of the Covenant In 2am 2ae disp. 1. quaest. 11. punct. ● * Brochmand de magist. polit. cap 2. quaest. 3. dub 2. Fatemur idol●latras istos crassos qui abos seducunt ●●cidendos esse Et infra Haereticos qui è territorio principis exire jussi de●rectant obsequium ac pacē publicam turbant vita plecti posse damus faciles Et infra Haereticos tanquam falsarios castigandos puniondos esse censemus sed non morte verùm carcere exilio excommunicati●…e Vide Cal●in Refut error Mich. Serveti pag. 694. inter opusc. Scimus tres esse errorum gradus quibusdam fatemur dandam esse veniam aliis modicam castigationem sufficere ut tantum manifesta impietas capital suppl●cio plectatur Fideles saepius Paulus hortatur ut se invicem tolerent quamvis aliqua sit inter eos dissensio nempe siqua levis superstitio inscitia simplicium m●n●es occupat ut cam patientia corrigere potiùs studeant quàm intemperanter ad vindictam efferveant Secundum errorum genus etsi castigationem meretur mediocris tamen adhibenda est severicas tantum ne indulgentiâ alatur eorum improbitas contumacia qui fidei unitatem scindere cuperent Sed ubi à s●is fundamentis convellitur religio detestandae in Deum blasphemi●e pro●e●untur impiis pestiferis