Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	lord_n	zeal_n	zion_n	34	3	8.9781	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85393	A fresh discovery of the high-Presbyterian spirit. Or The quenching of the second beacon fired. Declaring I. The un-Christian dealings of the authors of a pamphlet, entituled, A second beacon fired, &c. In presenting unto the Lord Protector and Parlament, a falsified passage out of one of Mr John Goodwins books, as containing, either blasphemie, or error, or both. II. The evil of their petition for subjecting the libertie of the press to the arbitrariness and will of a few men. III. The Christian equity, that satisfaction be given to the person so notoriously and publickly wronged. Together with the responsatory epistle of the said beacon firers, to the said Mr Goodwin, fraught with further revilings, falsifications, scurrilous language, &c. insteed of a Christian acknowledgment of their errour. Upon which epistle some animadversions are made, / by John Goodwin, a servant of God in the Gospel of his dear Son. Also two letters written some years since, the one by the said John Goodwin to Mr. J. Caryl; the other, by Mr Caryl in answer hereunto; both relating to the passage above hinted.	Goodwin, John, 1594?-1665.; Caryl, Joseph, 1602-1673.	1655 (1655)	Wing G1167; Thomason E821_18; ESTC R202307	68,987	94

borrow your Names to father so hard-favoured a Birth of their own The reasons why I cannot but a little at least demur whether the piece be yours or no are 1. Because I find in it most un-Christian falsification even that which some would call Forgerie 2. Because I find in it likewise such counsels offered Petition-wise to the Lord Protector and Parliament under a pretext of Godliness and zeal for Sion which are obstructive if not destructive to the prosperity and Sovereign interest of both 3. And lastly there is a sent or smell of such a spirit in the said Pamphlet which teacheth men to suppose that gain is Godliness I confess that notwithstanding any personal knowledg I have of you or any of you the Pamphlet may be yours under all the three characters of unworthiness now specified for I know none of you beyond the face and only one of you so far yet report hath so far befriended some of you in my thoughts that I am hardly able to conclude you all under the guilt of the shameful and un Christian enormities which dare look the Parliament and the world in the face out of those Papers For to touch the first in one instance only not having opportunity of making proof of more at the present Page 4. of the said Pamphlet this absurd passage is charged upon me in my Book of Redemption pag. 33 5. That in case any assureance of the unchaugeableness of Gods Love were to be found in or regularly deduced from the Scriptures it were a just ground to any intelligent man to question their Authority and whether they were from God or no Surely they who lay this saying to my charge may with as much honesty and conscience yea and with as much appearance of truth impeach David as guilty of saying There is no God Psal. 14. 1. or make the Apostle Paul to say Rom. 10. 9. If thou shalt confess with thy mouth the Lord Jesus thou shalt be saved For though these words are to be found in these sacred Authors respectively yet the sence they make otherwise then in consort of the other words relating in their respective periods unto them was as far from their Authors meaning as the Heavens are from the Earth David was far enough from affirming that There is no God and Paul from saying that If a man shall with his mouth confess the Lord Jesus he shall be saved yet the words of which both sayings consist are extant in their writings In like manner the Beacon-Firers whoever they be you or others for I shall not charge you with the folly but upon better evidence commit the foul sin of Forgery in making me say in their pretended Transcription out of my Book that In case any assureance of the unchangeableness of Gods Love were to be found or could regularly be deduced from the Seriptures c. Whereas besides several other words in the sentence they leave out the characteristical word Such any Such assureance of the unchangeableness c. the word that is the Heart Spirit and Soul of the sentence that gives a most rational and Orthodox taste and relish to the whole Period and without which the passage contains no more my sense or judgment then theirs who forged the Transcription For my sence and opinion which I argue and assert in several places upon occasion in my said Book of Redemption as viz. p. 63. 64. and again p. 278. c. cleerly and expresly is that The Love of God as all his Counsels and Decrees is unchangeable and consequently that an assureance of this unchangeableness is regularly enough deduceible from the Scriptures and this without any prejudice to their divine Authority yea rather to the establishment and confirmation hereof So far am I either from thinking or saying that if in case any assureance of the unchangeableness of Gods Love were to be found in or could regularly be deduced from the Scriptures it were a just ground to any intelligent man to question their Authority c. Therefore they who have accused me especially unto a Parliament of such a saying have the greater sin That kind of unchangeableness of Gods Love the assureance of which I affirm were it to be found in or regularly to be deduced from the Scriptures would be a just ground to an intelligent and considering man to question their Authority c. I had imediately before described and besides sufficiently explained in the reason of the said assertion which I imediately subjoyn in these words Forthat a God infinitely righteous and Holy should irreversibly assure the immortal and undefiled inheritance of his Grace and savour unto any creature whatsoever so that though this Craeture should prove never so abominable in his sight never so outragiously and desperately wicked and prophance he should not be at liberty to withhold this Inheritance from him is a saying doubtless too hard for any man who rightly understands and considers the Nature of God to bear From these words it plainly enough appears that it is not any assureance of the unchangeableness of Gods Love as the Beacon-firers most un-Christianly and unconscionably suggest to the Parliament and indeed to the world which I conceive to be a just ground to any intelligent and considering man to question the Authority of the Scriptures in case it could either be found in or drawn from them but such an assureance hereof by vertue of which men turning aside from Christ after Satan from ways of righteousness and of truth to walk in ways of all manner of loosness and profaneness may notwithstanding with a secure confidence promise salvation unto themselves and that God will never take away his love from them And whether such an assureance of the unchangeableness of Gods Love as this were the Scriptures any ways confederate with it which far be it from every Christian Soul to imagine would not be derogatory or prejudicial in the Highest to their Authority let the Beacon-firers themselves or any other persons who make any conscience of putting a difference between God and the Devil judg and determine If I were a person prone to jealousie or desired to make any further breach upon mens reputations then only for the necessary reparations of the truth injured by them I could suggest this Query to the thoughts of men Whether it be not likely that they who thus palpably and notoriously have falsified the writings of one have not committed the same folly in the rest of their Transcriptions from the writings of others considering that it is a saying in the civil Law He that hath injured one hath threatened many and our Saviour himself He that is faithful in that which is least is faithful in much and he that is unjust in the least is unjust also in much Luke 16. 10. But no more of this at present 2. That pernicious Counsel against the liberty of Printing and for the subjecting of all the learning gifts parts and abilities of

and thy Fathers house so may I with evidence enough of truth answer you that it is not I but you and your Prophets that are excellent at that kind of Forgery you speak of if you will needs place an excellency in it you or they or both of you together in the inditing of this very Epistle have begotten I know not how many of those Bastard and hard-favoured Monsters you talk of and have layd them at my door But I shall remand them to those who have polluted their consciences with the malicious pleasure of their generation and cause them to bear the shame of them d The shame of staining paper with slanderous cavils is a covering fit for your faces it suiteth not with mine further then by a Christian Sympathy I bear the burthen and shame of your folly in this kind I wish that slanderous cavils were as much beneath you and your Prophets as they are beneath me e Truly you need not put this question to me For I freely confess that I do not know any of those learned men against whom I write who ever asserted the unchangeableness of Gods Love to Apostates or to persons of that Character which you further describe The opinions of those learned men whom I oppose or write against so far as I oppose them are obnoxious more then enough as expressed by themselves so that I have no temptation lying upon me to falsifie or corrupt them yet some of the learned men you speak of and particularly your Prophets about the City do assert the unchangeableness of Gods Love towards all true Beleevers many of which I have evinced both from the Scriptures by pregnant argument and demonstration by a full consort and harmony of Orthodox and learned men both ancient and modern yea by many Testimonies of those persons themselves who are counted pillars of the contrary Faith yea and lastly by experience it self may and do turn Apostates afterwards Book-sellers or Beacon-firers §. III. We have heard of some Arminians who never did read Calvin himself but were wont to read Calvins opinion in a Jesuite and take it for granted that their brother Jesuite was to be trusted We fear that you may be baptized into the same spirit of giddinesse a You put the poor Protestant in a Bear-skin and then set the dogs upon him that you may disport your self and your Confederates with that Tragick Comedy Give us leave to tell all your friends who beleeve as your Church beleeves That they who are false accusers of the brethren are sons of Belial b It is not Calvin but Mr. Goodwin who doth maintain the Apostacy of the Saints in his blasphemous Libels c It is no wonder if Such we shall remember the word Such Apostate Saints are inslaved in Journey-work to Apostate Angels d Be pleased to arm your selfe with patience whilest we tell you a story which runs thus in brief when your Brother Bertius gave his booke De Apostasia Sanctorum to King James the King passed this censure upon him This Heretick saith he deserves to be commended for his wit but hanged for his knavery e Mr. Goodwins Animadversion III. a I can deliver you or if you please you may I conceive with some pains deliver your selves from this fear concerning me For in my reading I never met with any of those citations from Calvin on which I insist in any of my writings in any Jesuit whatsoever and I beleeve that you may travel a long journey in reading these Authors before you meet with any of them You speak so many untruths and these fully known unto me for such in this letter that I know not how to beleeve you when you say We have heard of some Arminians who c. I much doubt whether ever you heard of any such or no especially from any Informer worthy credit I fear you pin your Faith upon the sleeves of many who after the manner of the false Prophets of old make you glad with lies You make the Arminian brother to the Jesuite but the kindred is much neerer between the Jesuite and the Black-Friars b Here again you only vary the phrase but pour out your High-Presbeterian spirits in the same shameless untruths with which you stained both your credits and consciences at once in the former Section You and your Rabbies to use a word of your own are they who put not Protestants only but many the dear children of God themselves into the Bears-skins you speak of and then do as you say As for me I do not remember that I anywhere make use of any Bears Skin but what I have pluck'd off from the backs of those whom I put into them Nor do I set the dogs upon any poor Protestant unless it be upon my self and those few friends by you termed Confederates which God hath given me against these I have exasperated and enraged you know who and how But neither I nor any of my Confederates as far as they are known to me are wont to disport our selves with any mans weakness or shame The truth in this point as in twenty others in your Letter is not at all beholding to you for your courtesie in sparing her You need neither crave leave nor take leave to tell my Friends that they who are false accusers of the Brethren are Sons of Belial they are instructed in this truth to your hand and by the light of it they are able fully to discern who and what manner of persons you are If your meaning be to reflect upon me as a false accuser of the Brethren you act like him who compasseth the Earth to and fro to draw men into the same condemnation with himself You will never be able to prove that I ever accused any man falsely much less a Brother Therefore consider in the fear of God whose Sons you make your selves by this charge Those who beleeve as the Church with me beleeveth beleeve as the Scriptures teacheth you and all other men to beleeve and this you may through the long suffering and bountifulness of God come to know in time although the truth is that you desperately obstruct your way to the knowledge of the truth by entreating those so unworthily who desire to make you partakers of this happiness with themselves But me thinks you of all men should not disparage men for beleeving as their Church beleeveth who suffer your Classique and Synodical Pastors to exercise what dominion over your Faith they please c If by my Libels you mean my little Books for other Libels of mine neither you nor I know any you commit the sin of Falsification in adjuncto in calling them blasphemous Nor need I at all be troubled for being charged with Blasphemy by the sons of High Presbitery for was not the Lord Jesus Christ himself Blessed for ever charged with the same crime by men of a sympathizing spirit Then the High Priest rent his clothes saying he hath spoken blasphemy What further need have we

to have talked of impeaching David of Atheisme a One of our Company that understands Latine saith that you are illud quod dicere nolo for saying so b and we fear that if God do not stop you in your Blasphemy Apostasie Heresie c Psal. 14. 1. may be spoken of your own self and be a very suitable Motto to that ill-conditioned book called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which one of our society who understands Greek d saith is a fighting against Peace as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which would have been a fitter title for your book is a fighting against God as we shall prove when you call us to that service e Mr. Goodwins Animadversion VI a Whereas you tell me that I might have had more honesty and piety c. do you think it is impossible for your selves to have more of either then at present you have or at least had when you talked of my talking of impeaching David of Athisme where do I talk either of your or any other mans impeaching David of Athisme I onely shew you the foul face of your transgression in a glass made of such a supposition as I there mention b I know not who that One is of your Company that you say understands Latine it were well that more or all of your Company understood your selves and your duties both towards God and Man better then yet you do though none of you understood either Latine or Greek One language is more then enough to speak untruths in and to revile persons that never did you the least wrong or harm But to me it is a small thing to be called by One of your Company or by your whole company an illud quod dicere nolo onely in this I cannot but glory that the reproach of an illud quod dicere nolo is of so neare affinity with the blessed Apostles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Cor. 4. 13. the very terms of reproach and abasement by which he expresseth the opinion of the world concerning himself and the rest of his honourable fraternity of Apostles together with their most wile intreaties and usage of them But whereas you make me bear your Latine reproach for saying so I cannot imagine what it is you mean I should have said as meriting the opening of so foul a mouth upon me you mention no saying of mine of such an import c What such words as these Blasphemy Apostasie Heresie c. signifie in your Dialect hath been already declared I think not the worse of any man nor of my self for being arraigned of Blasphemy Apostasie Heresie by you so called But I marvel how any Apostasie should be a crime or matter of offence unto you who deny all possibility of any mans Apostatizing from true Faith and Holinesse Surely to Apostatize with you is but to do as Paul did when he turned his back upon his Pharisaisme and set his face towards Christianity or as he taught the Gentiles to do when he perswaded them to turn from darknesse to light and from the power of Sathan unto God Act. 26. 18. I am content to be accounted an Apostate of this denomination For Blasphemy I signified unto you before that my great Lord and Master was accused of this crime and he hath quieted my Spirit as concerning this reproach with these sayings The disciple is not above his Master nor the servant above his Lord It is enough for the Disciple if he be as his Master and the Servant as his Lord if they have called the Master of the house Belzebub how much more shall they call them of his houshold Mat. 10. 24. 25. And concerning my Heresie I confesse unto you as Paul once did to the Governour of Cesarea that after the way which you and some others call Heresie so worship I the God of my Fathers beleeving all things which are written in the Law and the Prophets Act. 24. 14. It seems it is but a small thing with you to take the Name of God in vain in that you say we fear lest if God do not stop you in your Blasphemy c. as if to prevent inconvenience God must stop men for going on in such a way unto which they never came near by 600 furlongs Psal. 14. 1. May very well be applied unto those who care not what they say with their lips for these are the men that say in their hearts There is no God Therefore look to your selves d Concerning your suitable Motto in talking at this wild rate you seem to imagine that the Word of God was written to serve the folly and distemper of Presbyterian Spirits The Motto you speak of is as suitable to every book in your shops as to that of which you speak I perceive you have no dexterity of fancy for calculating or contriving Motto's e You may very possibly prove what you boast you shall prove when I shall call you to the service For though you have most provokingly intreated me and spoken all manner of evill of me falsly yet do I not love you so little as ever to call you to any service which you cannot perform without fighting against God and his Truth Nor is a Book ill-conditioned because you call it so your common Dialect is Antiphrastical as hath been more then once already signified Booksellers or Beacon-firers §. VII You say that this sentence of Scripture whosoever beleeves shall be saved is the onely decree of election for substance and yet you say the decree of Election is really and simply God himself a This Sentence of Scripture then yea and another that is not really the same with this is by your agreement for substance really and simply God himself For you say that this sentence of Scripture whosoever beleeves not shall be damned is the onely decree of Reprobation Agr. p. 3. This Sentence then of Scripture also is God himself For in the 3d. particular of your Agreement upon the first head pag. 1. you say that the Decree of Election and also of Reprobation are both as well as all other Decrees attributable unto God really and simply God himself b Now as far as our weaknesse can judge these two sentences of Scripture are not for sence or substance really or simply the same Sentences Tell us then whether you have not set up two Gods really distinct c And why may you not make all the promises of eternal life and all the threatnings of eternal death in Scripture decrees as well as these Nay Gods as well as these seriously we do not as yet understand and if the wise Doctor of Swan-Alley make so many Gods really we are afraid the f●ol hath already said in his heart That there is no God d Nay have you not advanced to a more impudent folly and said as much by clear consequence in some of your books In the 1 chap. of your Redempt Redeemed Sect. last p. 7. you tell us that the

men of corrupt minds and injudicious about matters of faith at least many of them will I question not be found men of as pure and sound minds and of as discerning spirits in matters of Faith as either your selves or your best Teachers In the mean time I would gladly purchase of you at the price of the best book in all your shops so much as a tolerable answer to this double Question who are competent to appoint or to be appointed Judges between men men of corrupt minds and injudicious c. and men that are otherwise For it is not meet for any man or men to take this honour unto themselves I mean of being Judges over all other mens faith much lesse is it meet that any man or men should take so great an honor unto themselves as to constitute or appoint others to be Judges hereof If your answer shall be that the civil Magistrate is competent to appoint Judges in this kind you must give me a very pregnant and satisfactory account of his Commission from the Lord Christ in this behalf and by what rule he is directed by him to proceed in this great and important affair Book-sellers or Beacon-firers §. XVII To your 3d. and last charge which is that we smell of such a spirit as teaches men to suppose that Gain is Godlinesse and that our indeavour is to Monopolize our trade We answer 1. That we are not so vain as to desire what is utterly impossible to effect a 2. That we are willing that all of our Trade and Company should have equal liberty with our selves to Print or sell any Books which may promote the truth which is according to Godlinesse b 3d. We shake our hands from all dishonest gain it is below us to live by the Sins of the Age we look upon it as the basest drudgery in the world to be Pandors to the Errors and Lusts of men c We might gain by selling Biddles Books but we had rather see them burnt by the hand of the Hangman Your Motto will best become those who usually Print and sell Blasphemous Pamphlets For they if any look upon Gain as Godlinesse but our Motto is this Godlinesse is Gain and true Piety is the best Policy d Mr. Goodwins Animadversion XVII a Here again you make your charge from me greater then it is that by denying the sum total of it as your selves make it you may seem to deny all the particulars I no where charge you with Monopolizing your trade You would gladly I perceive be charged with that of which you can acquit your selves with credit b But what if your Licensers shall suppress such books which may promote the truth which is according to godliness and commend to the Press those that look another way How then shall men of your trade yea or our selves have that liberty you speak of c To what end you should purge your selves so zealously from the guilt of being pandours to the lusts of men I understand not unless haply some of your consciences charge you in this kind and you speak thus to stop their mouths But for that which you call pandour-ship to the errors of men I fear you are as obnoxious as others of your trade though perhaps you understand not your guilt in it more then they d If you saw the Books that you speak of burnt by the hand of the hangman do you think that the Errors Heresies and Blasphemies contained in them would burn with them If you do I confess I am of a far differing mind from you I verily beleeve that the ashes of these Books would be much more propagative of the said Errors and Heresies then the Books themselvs Your Motto may be as you say and you shall do well if you be not like those Boxes in Apothecaries Shops of which an ancient Father said that they had Pharmacum in titulo in pixide venenum The Arch-Priest of Rome hath this Motto Servus Servorum Dei yet in his practise he is Dominus Dominantium He of your company that understands Latine may interpret Book-Sellers or Beacon-Firers §. XVIII Finally to your close we answer that you have no jurisdiction over us and therefore you have no Authority to impose any penance upon us a or to curse us with Bell Book and Candle because we have in some weak measure discovered you to the world b It is true we owed you SVCH and now we have made restitution of it c You know not what to do with it because you are not able by the help of it to return an answer to those three Reverend Divines whom we mentioned before d Mr. Goodwins Animadversion XVIII a I am sorry to hear from you that you look upon a Christian request made unto you to do that which is your duty as an imposition of a Penance I perceive that things which are just and comely are far from being the joy and rejoicing of your souls You have forgotten your Motto already b Curse you with Bell Book and Candle Surely either I was asleep when I did it or you when you said it Name the word or words of the Curse and save your selves from the shame of a new foolish slander Whereas you speak of suffering from me because you detected me to the world The truth is had you detected me I should have counted you my great Benefactors for it I shall be a gainer not a loser by detection But so far have you been from detecting me to the world that you have concealed and hid me from the world as Tertullus did Paul when he termed him a pestilent fellow Act. 24. 5. and the malicious Jews did our Saviour when they put the veil of this reproach over his face that he was a Samaritan and had a Devil Joh. 8. you have not detected me to the world but your selves and have given the world an opportunity yea a kind of invitation to see your nakednesse c Concerning the restitution of which you vainly here boast it was before proved unto you that you are debtors unto me of far greater Sums then of the word Such Besides you speak at an extream low rate of understanding when you have traduced a man openly and in print to call a broken kind of acknowledgement in hugger mugger and sealed up in a paper a restitution If you pay your debts after this manner they are wisest that trust you least d Yes you have seen that by the help of the word h I am able to return an answer as you term it to your three reverend Divines in case any of them should levy an Argument or ground of exception against the passage you wot of which yet none of them have done nor can do with any colour of reason but only clamour'd and cavill'd as you have done Book-sellers or Beacon-fyrers §. XIX If you desire us to print your Letter and this our answer we will for once make you an Apocryphal Licencer and print both if you