Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	law_n	life_n	sin_n	22,698	5	5.7840	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76849	The fanatick history: or an exact relation and account of the old Anabaptists, and new Quakers. Being the summe of all that hath been yet discovered about their most blasphemous opinions, dangerous pactises [sic], and malitious endevours to subvert all civil government both in church and state. Together with their mad mimick pranks, and their ridiculous actions and gestures, enough to amaze any sober christian. Which may prove the death & burial of the fanatick doctrine. Published with the approbation of divers orthodox divines.	Blome, Richard, d. 1705.	1660 (1660)	Wing B3212; Thomason E1832_2; ESTC R7493	128,247	230

Kingdome And Luke 20.21 Christ thanks his Father that whilst he hid the secrets of the Gospel from the Scribes and Pharisees he revealed them to others Whitehead Luke 17.21 The Scriptures say the kingdome of God was in them Danson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you i. e. the preaching of the Gospel Hubberth John 1.9 Christ enlightneth every man Danson Every man that is enlightned or some of every nation kindred tongue and people Hubberth The Scripture saith every man Danson The phrase hath a restrained sense Heb. 2.9 Christ tasted death for every man when he died but for a certain number Vers 10. In bringing many sons to glory Hubberth Then thou denyest that Christ died for all Danson Yes Whitehead 2 Cor. 5.14 If one died for all Danson It is spoken of Converts whose sanctification was the end of Christs death and for whom Christ rose and who therefore did rise with him Qu. 2. §. 2. Whether in this life the Saints attain to a state of perfection and freedom from sin HVbberth 1 John 3.9 Whosoever is born of God doth not commit sin Danson It cannot be meant of freedom from sin but either 1. There is an Emphasis in sinne meaning some sort of sin 1 John 5.16 There is a sin unto death or 2. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes to make a trade of sin thus the Saints sin not Again it must be meant of all Saints born again and then none such sin contrary to 1 John 1.8 If we say we have no sin we deceive our selves and this is spoken of such as vers 3. are said to have fellowship with the father and his son Fisher b 1. A Minister 2. an Anabaptist 3. now a Quaker hath been at Rome Read vers ult If we say that we have not sinned we make him a lyar The born of God should lie if they did deny themselves to have sinned before the new birth Danson Vers 8. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the latter were to be understood of sins proceeding the former is de presenti Whitehead Phil. 3.15 As many as be perfect Danson 1. It is used in a comparative sense in reference to others lesse 2. Oft in Scripture perfect is put for upright 3. Phil. 3.12 the Apostle denies himself yet perfect Fisher Psal 119.1 Blessed are the undefiled in the way they also do no iniquity v. 2. Danson The phrases are hyperbolicall David otherwise excludes himself from blessednesse his wish vers 5. and other passages in the Psalm shews he was not free from sin Fisher Luke 1.6 And they were both righteous before God walking in all the commandements and ordinances of the Lord blameless Danson 1. How doth it appear that righteous before God is meant of perfect inherent righteousnesse 2. That blameless is meant otherwise then comparatively Phil. 2.15 Blameless without rebuke in the same sense may Luke use the phrase Phil. 3.6 Touching the righteousness which is in the Law blameless When a Pharisee i. e. in respect of others as Luke 18.10 Not as other men are 3. Zacharias is at this time guilty of unbelief Luke 1.10 Because thou believest not my words Fisher No such thing of Elizabeth Danson Your argument is from the phrases and if applicable to him guilty then they will not argue her to be free Danson Eccles 7.10 There is not a just man upon earth that doth good and sins not Hubberth If meant as thou wouldst then Christ was not just Danson Christ was God as well as man the place excludes any meer man Fisher The just man spoken of is not on c Doctor Sublimis earth for he is redeemed from the earth and in the Revelation he is said to be a dweller in heaven Whereas the wrath of God is said to come on the inhabitants of the earth Danson Can you possibly thinke that the just mans being in heaven in respect of disposition and affection and in Christ excludes his locall abode on earth Hubberth Heb. 12.23 Spirits of just men made perfect spoken of them to whom the Apostle writes Danson The Apostle sayes we are one body with them in heaven the spirits c. Quest 3. §. 3. Wheher our good works are the meritorious cause of our justification FIsher Contraria contrariorum ratio our evill works are the cause of our condemnation therefore our good of justification d Surely he was now newly come from Rome Danson We deny the consequence because our evill works are perfectly evill our good but imperfectly so any one evill is a violating of the Law and deserves its penalty but any or more good works not the fulfilling it Again our evill and good works are not absolutely contrary the one being perfectly evill the other imperfectly good malum ex quolibet defectu bonum ex integris causis Esay 64.6 All our righteousnesses are as filthy rags Lastly our good works are due and so cannot merit our evil violate the Law Fisher I prove the consequence from Gal. 5.18 But if you be led by the spirit you are not under the law Whence if they who are led by the spirit are not under the Law then the leading of the spirit is the meritorious cause of their not being under the Law but they who are led by the spirit are not under the Law Dans This is no proof of the consequence you should have proved there is par ratio for the merit of evill and good works and the leading of the Spirit is an effect not a meritorious cause of not being under the Law that is obliged to its penalty Fisher 1 Cor. 6.11 Such were some of you but you are washed but you are sanctified but you are justified in the name of the Lord Jesus and by the spirit of our God Here the Corinthians are said to be justified by the spirit Danson I might say perhaps the clause should be referred to sanctification thus but ye are sanctified by the spirit of our God or else justified by the spirit may be meant of the spirits application Fisher Rom. 8.2 The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death Now 't is the same law of the spirit of life that is in Christ and the Saints Danson The Apostle asserts the holinesse of mans nature as a work of the spirit conforming it to the Law to be the meritorious cause of our freedom from sin and death but not that which is in us but in Christ It is true the same spirit is in Christ and the Saints yet doth not the spirit conform us fully to the Law nor if it did were that conformity the merit of Justification Fisher Read Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walke not after the flesh but spirit This place says the righteousness of the Law is fulfilled in the persons of the Saints Danson

Being come 2 miles from Taunton on the way to Bridgewater the Officer falling to the ground was able to go no further whereupon they returned as they say to the Justice of Taunton to know what they would enjoyn them in and he quietly dismissed them Hereupon they passed to Bristol having staid there and thereabout some time they passed to Plymouth 16. of May 1635. On May 21. the Constable came with a Warrant from Mr. John Page Mayor being brought before him they were committed to prison at the Guildhall The next day they were brought before the Mayor Magistrates Councel and the Ministers of the Town and severally examined about the space of 3. hours and returned to prison the Mayor being asked why they were committed answered for denying the Trinity and that there had been oaths taken to that purpose And being again asked he said for refusing to tak● the Oath of Abjuration upon suspition that they were Jesuits Having been kept prisoners for the space of a week May 28. they were sent to the Common Gaol in the Castle of Exeter as disturbers of the peace and for divers other misdemeanors against a late Proclamation prohibiting the disturbing of Ministers and against an Ordinance of the Protectors lately made against Duels and Challenges and all provocations thereunto and for refusing to give sufficient sureties for their appearing at next Sessions and in the mean while to be of good behaviour Being brought to Exeter they lay till the general Sessions the 10. of July On the 12. they were brought before the Sessions to whom the Clerk read a Bill of Indictment upon the Ordinance for preventing of Duels That they did the 20. of May 1655. at Plymouth in the hearing of divers use divers disgracefull provoking words and passages to Geo. Brook Clerk in the Nightingale Frigot he being then opening and declaring to ●he same persons a Scripture wherein he spake of the Trinity viz. Thou lyest in saying there were three persons in the Trinity we deny it there is no such thing but thou art a deluding spirit come to draw away the hear s of the people from God And they did speak to the people not to hearken to Geo. Brook for that he was a Thief and was c●me with a lye in his mouth and said it was a lye that he had brought and other harms to the said George Brooks against the publique peace To the Indictment they pleaded not guilty the Gaoler was commanded to take them away and about an hour after called in and the Oath of Abjuration tendred them which they refusing were returned to prison The next day they were brought to the Bench again and refusing to confess they had wronged Mr. Brooks they were fined 5 l. a piece and sent to the House of Correction till payment and to find sureties for their behaviour and so were they returned to prison 10. In Bristol SOme neer Kendale in Westmerland came to Bristol on July 12. 1654. and went to Plym on the 14. and from thence to London but one of them Iohn Audland returned to Bristol about Septemb. with one Iohn Camm where they prevailed on many the places of meeting were in the fields though winter to two 3. yea sometime near 4000. On the 30 of Octob. the Magistrates being assembled in the Council-Chamber sent an officer to Francis Howgil and Edw. Burrough to come before them which done they were commanded to depart the City Liberties thereof at their peril To which they made answ That they came not in the will of man nor stood in the will of man but when they moved them to depart who moved them thither they should obey but their wills they could not obey for their will was not law Thereupon a while after Representations were made at Whitehall and Westminst that they were disaffected to the Government suspected to be carrying on some designe and that there are thousands at their meetings even in the Fort that the Garrison was in danger thereby and that the Officers of the Garrison were friends to them On Decemb. 10. in the morning Eliz. Marshall went to Nicholas Church where Mr. Ralph Farmer preached sitting over against him after the last prayer she cryed out This is the word of the Lord to thee Farmer wo wo wo from the Lord to them who take the word of the Lord in their mouths and the Lord never sent them was proceeding but hindred by the people tumulting about her to them she said This is the mighty day of the Lord the Lord is coming to pull the people out of the mouths of all dumb Shepheards The Mayor Mr. John Gunning the next day sent for her several days that week but she was not at home In the afternoon the same day Mr Grimes preached at Philips Henry Gunning reproved him he having said that he committed sin in all he did Whereupon John Warring said to him If thou went a Minister of Jesus Christ the law of the spirit of life would make thee free from the law of sin and death That week the Magistrates sent for Joh. Warring and upon the disturbance committed him to Newgate On the 17. of this moneth Eliz Marshall went to the Colledge Church to speak to Mr. Knowls After the blessing she said This is the word of the Lord to thee Knowls I warn thee to repent and to mind the light of Christ in thy conscience and was very full to have spoken more but Alderman William Cann commanded to lay hands on her To them she cryed with a loud voyce often The mighty day of the Lord is at hand wherein he will strike terrour on the wicked By a Constable she was carried before the Mayor who for disturbance was sent by him to Newgate The 18. she was sent for to the Council-house where Mayor Aldermen sitting the Mayor charged her with disturbing the peace and called for the depositions against her as to what said to M. Farmer he not having said the Blessing The depositions were read and she being demanded concerning the words answered I have said whereupon she was returned to prison At length in this moneth it grew so high that the whole City was put into a great tumult and most imminent danger On Janua 1. Henry Warren went to Thomas Church where one Mr. Longman preached and when he had done told him The prayers of the wicked are an abomination to the Lord thereupon he was carried before the Mayor who demanded of him why he kept on his hat in the time of Prayer he replyed the Lord saith my son give me thy heart for the fashions and customs of the world are an abomination to the Lord. After further examinatiō he was committed to prison Janu. 16. 1654. a general Sessions for County and City was held where was called H. Warren to whom the Town-Clerk said he stood there for disturbing the peace and nothing in charge being returned he told him he might go about his