Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	sin_n	soul_n	work_n	7,280	5	5.6981	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89830	The boaster bared, and his armour put off, without a conquest, by the quaking principle. In an answer to Enoch Hovvets, called Quaking principles dasht in pieces. / Written by James Nayler.	Naylor, James, 1617?-1660.	1655 (1655)	Wing N266; Thomason E835_12; ESTC R202980	14,097	15

prove thee a lyar thou wilt hide it as wel as thou canst It seems thou owns not freedom from the pollutions of the World through lust to be the redemption of Christ unless they jump with thy fancie then to conclude thy lying slander and to make us odious indeed thou saist the Ranters were our forerunners when all that know us may witness against thee that no people in the Nation more differ both in judgment and in practise than they and we but were we one with the Ranters we should have more of thy favour and less opposition for thou and many of thy generation have writ many Books against us but I never heard none of you write a book to oppose them Thou tels of Franckling what he is I know not accuse us with what we own and not with what we deny who is gone out from us are not of us nor do we own their practise And least any should spie out thy envy in often repeating thy false Accusations thou saist it is for several purposes but all for good of souls but who sought the good of souls durst never lye slander nor speak evill of the things they knew not nor pleaded against perfection nor freedome from sin nor for respect of persons this was never for the good of souls nor did he ever love souls that set thee on this work but thou knows not of what spirit thou art of who knows nothing in thee contrary to thy own will to guide thee and to exercise thy conscience towards God and Man which is in God and in Man But when thou comes to an end of thy wickedness and shalt cease to deale treacherously then shall the witness arise and thou shalt see what thou hast done in pushing against the Lamb. Thy Heads and Horns with thy Names of Blasphemy must be dasht to pieces with that Principle at whose presence the Saints quake tremble which now thou scorns and them that own it till then I leave thee to run thy course yet in thy greatest zeale if thou minde thou maist sometimes find a check in thy Conscience that is not of thee nor of thy ways that is a witness against thee which sometimes wil hint to thee thy latter end and what then shall befall thee who now hates to hear it or be reformed by it at that day it will appear thou hadst better have been silent then out of a lofty proud zeale in thy blindness to have spoken against the things thou knowest not There is a bundle of lyes more in thy Book not worth answering all that know our practise shal witness against thee in them As that we work upon people to cause a disesteem of the Scriptures That we deny the Lord that bought us That the Papist is our Predecessor That we wil not have Christ to rule over us but deny both his Person and Word That we have not Faith but a bewitching Spirit That we use unseemly kissings in our meetings That we deny the way of righteousness That we deny the vertue of what is written That we fear not God nor care for man That being one time wrought upon we are perfect That we deny any man being under frailty That we leave Christ neither Body nor Laws extant and so no being no Son Divers more there is not worth the raking up These I return thee into thy bottle from whence they came there to rot Is this thy Religion What a spirit art thou guided by Hast thou done as thou wouldst be done unto But this is thy fruit who hast denyed any thing within thee to exercise thy conscience towards God and man O shame shame with thy guide and his fruits thy envy against the truth Did God create man in Sin Imperfection and respect of Persons c. Or is it in the Fall which if it be Then see whose work thou art doing that pleads for it and a continuance of it while man lives and against such as witness Redemption from it didst thou ever read any of Gods children in that faith or works IAMES NAYLER FINIS

and in that work thou art found in thy book by his subtilty pleading for sin against perfection for respect of persons his own kingdome and whereas thou chargest us with lust envie pride idolatry luxury and uncleanness I say these are thy own we deny them and that spirit that acts them else we should not be so hated by those that live in them Thou saist your soundation is laid upon the doctrin of the Apostles Prophets If thou means that spirit that was in them that foundation I own but if thou meanst the Letter then where had thy foundation been hadst thou never seen the Letter and that foundation I judge which stands in the visible to be none of Abrahams foundation which was laid before the Letter was 2 Cor. 4 18. Heb. 8 i0 11. Iohn 16.18 and thou tells of the Scripture being the bridle that checks lust But thou that knows nothing nearer then the letter to bridle and check lust thou knows not the law of the New Covenant written in the heart nor the Spirit of Christ that reproves the world of sin but without book without bridle and it s no strange thing that such should plead for a being for sin whileft they live who have no bridle for lust but when the Bible is in their hands unless thou meanest that keeping it in the house wil do it and how that bridle thou tels of hath kept thee and many more it is evident by your practise The words you have but not the life it seems thou hadst forgot thy bridle when thou wrote this book else thou durst not have vented so many lyes and false accusations against the truth which they that are checkt by that spirit that spake what is in the Letter bears witness against Thou saist if wisdom to salvation be contained in the Scriptures and if the Scriptures are the means of comfort and hope c. But why dost thou not speak plain that salvation is in the Letter contained and that the Letter is the means of comfort and hope it seems thou dares not positively say it is and therefore puts in if thou dares not wholly exclude Christ thou wilt allow him a name in the thing though thou give the power to the Letter for to say salvation wisdom is contained in the Letter and that the Letter is the ●eans of comfort is not this to deny Christ and the Letter too where is it so written Thy places thou makest use of wil not prove it without adding or wresting and to prove that the Letter is so thou brings that of Dan. 10.21 where the Angel when he would comfort Daniel said I will shew thee what is written in the Scriptures where it plainly appears that Daniel for all his wisdom could not know what was the life and comfort declared of in the Letter without the Spirit shewed it to him and here thou hast wel proved the life wisdom salvation and means of comfort to be contained in the spirit its opening which before thou saidst was contained in the Scriptures and thus whilest thou art about to dash in pieces the quakers principles thy potsheards are clashing one against another Thou saidst thy expectation is from the Scriptures but where findes thou it so written the Saints expectation is from God Is the Scriptures thy God And then to cover thy self thou sayst thou makes not the Scriptures thy sole cause of knowledg I answer That 's the sole cause of knowledg wherein is contained the wisdom to salvation and which is the means of comfort which thou hast ascribed to the Letter and now this cover wil not hide thee Thou sayest it is able in the hand of the eternall Teacher to make wise to salvation the man of God but thou hadst done wel to have given thy judgment clearly whether thou thinkest the Eternall Teacher can make wise to salvation without it or the man of God can be saved without the Letter Thou saies the Scripture proves the work of the New Birth but is it so written Shew me that place the new Birth was before the Letter and does the latter prove the former It is written the Spirituall Man proves and judgeth all things but not the litterall and here thou come not with 1 Cor. 2 i0.i5 it is written this is but imagined and this is thy first mistake against us and now thou comes to the second head which thou calls our mistake and that is our speaking to that vvithin I answer This only of thy seaven we own as it is laid down and thou that knows not that within to speak to 1 Pet. 3.19 knows not his Ministry that preaches to the spirits in Prison nor that quickned in thee that death hath passed over but art stil dead in sins and trespessas and knows not the seed of Abraham to which the promise is which is not after the flesh nor of the flesh which seed Christ takes upon him to renew the Image of God And whereas thou deniest it to be Gods language and calls it Satans Language I answer 1 Cor. 2.4 2 Cor. 4 2. Iohn 5.25 What language spake the Apostles when they spake in demonstration of spirit and commended themselves to that in every mans Conscience in the sight of God and what is that dead that must hear the voice of the son of God and live what is the inward man and the outward man if there be nothing in man to speak to and what was that which Christ spake to in Peter when he said 2 Cor. 4.16 Mat. 16.18.23 Upon thee will I build my Church and presently after get thee behind me Satan was this all one thing in Peter or was it to him alone as he was a Creature and herein thou declares thy self to be an unbeliever for he that believeth hath the witness in himself i Ioh. 5.10 which witness thou knows not in thee And saith the Apostle my Conscience also bearing me witness in the sight of God I lye not And what eyes was Paul to open in the Gentiles Acts 26.19 was it not an eye within Or was he but only to preach to men outwardly blind here thou hast manifested thy selfe to be a blind guide who hast not a witness of God in thee thou knowest of to exercise thy Conscience towards God and man therefore the devil hath h s wil in thee lying slandering and false accusing calling the inward man in the Saints Satan or some of his Legions 2 Cor. 4 i6 Now to thy third head That we deny the use of reason or consideration in matters of God I answer If thou meanest carnall or naturall reason I say it knows not nor discerns the things of God and we deny to consult with flesh and blood to know the things of God and shew where that is written 1 Cor. 2.14 Gal. 1 i6 Iude 10. that natural Reason is to be considered with about the things of God but if thou sayest thou

as the rest if they had not their particular Calls Art not thou now he that hath lost Scripture and thy Reason too which thou slanders us withall All that are not blinde like thee may see thee Thou goes on lying all along saying that we desire to overthrow the writings of the Spirit of God and to shake off all rules and thou brings Mr. Pope to witness thy filthy slanders but hast not thou cast off Christs rule and the writings of the Spirit too in lying and calling Pope Master which Christ forbids Chandler And thou sayes none ever promised so much liberty to themselves as we do and tels of Chandler as being our head formerly who is one that we never knew suppose that he did own the truth in shew wilt thou slander all the eleven for Iudas here thou shewest but thy envie and foolishness to slander those that abide in the Truth for one that falls from it stop thy mouth and be ashamed of thy lyes Is this thy religion that knows nothing in thee to bridle thy tongue and guide thee in the truth thy refuge of lyes must be swept away and the Truth cleared Thy sixt head is That we deny honor to men To which I answer If thou meanst such honor as stands in the Lord wherein every one is bound to honor one another without respect of persons or if thou meanest subjects to the power of God in whomsoever it is without respect of persons as to Magistracie c. Or if thou meanest Old Age without respect of persons or parents or Masters in the Lord such honor as God requires this we own and practise both in doing and suffering and thy slander cannot reach us herein but if it be that honor that stands in the pride or riches or respect of persons we deny it and thee in it and do see thee in Hamons condition who vvould have the seed of God to bovv to thedevils pride but vve have not so learned Christ God is no respect or of persons Christ is no respecter of persons and they that are in the faith of Christ are no respecters of persons and thou that art read thy self in the Scriptures wert thou not blind thou should'st see the devil reproved and resisted with it is written 2 Sam. 14.14 Rom. 2.11 Acts 10.34 Luke 4.7.8 Math. 22.16 Iohn 5.44 Iam. 2.1 to the 10. Iob. 32.21.22 Est 3. These and many more places might be added to them Iob. 32.21.22 which all forbid respect of persons Now all may see how thou regards what is written but for thy own ends thou perverter of Scriptures stop thy mouth for shame or shew me one Scripture that commands me to honor any for their pride or riches til then all the examples of the world is nothing to me I follow Christ and his commands and not the traditions of men good or bad And whereas thou brings that command Levit. 19.32 Thou shalt-rise up before the hoary bead c. But how is that command fulfilled when gray haires must bow down to pride in young ones or else such as thou wilt accuse them to commit a sad offence against what is written hast thou not brought this against thy self and now who is the Conjurer or famillar Spirit thou tels on but thou who by alledging Scriptures wouldest lead contrary to Scriptures the commands of Christ his practise wherin the Scriptures condemns thee And whereas thou wouldest possess people that we have Familiar Spirits and are wizards because we wil not bow to mens persons who are proud and rich O thou Serpent How dost thou cast out thy venom against that seed that would never bow to thee Had Christ a Familiar Spirit who would not bow to the Prince of this World who would allow him no share in its Glory if hee did not Had Mordecai a Familiar Spirit who would not bow to the Devil in Haman who else would kil him and all that seed Or was he a wizard because thou sayes they that are wizards use not to bow or honor mens persons Was Elihu a wizard Or had the Aposile and they that he wrote to Familiar Spirits O thou Blasphemer Thou shalt now know that thou hast spoken against the Holy Ghost Iames. 2. And I charge thee and all thy proud generation to prove ever any who required bowing to their own persons or persecured hated and accused for not so doing but such who had the spirit of the Devill and the same spirit that tempted Christ to it tempts his Saints to it And now see how thou be-lyes what is written neither can the Saints weakness prove Gods commands nor our obedience to them no more than Davids Adultery or Iosephs swearing by the life of Pharoah though thy brood who loves such things take liberty by them and so wrests the Scriptures to their own destruction Thou goes on in thy blasphemy and saist thou art sure that these two are both sins a like viz. being a wizard and not bowing to men or honouring mens persons for so is thy meaning or else thou touches not us then must needs follow that Christ Mordicai and Elihu committed that sin and the Apostles exhorts to that sin when he saith my brethren have not the faith of Christ in respect of persons for if you do respect persons you commit sin and transgress the Law which Law thou wouldest bring to prove respect of persons And here thy spirit is tryed to be contrary to the Apostles for he brings the Law to sorbid respect of persons Iames 2. and thou would'st wrest it to prove it Iames. 2. and this is the Spirt of Satan for that Law which saith honor thy Father c. saith thou shalt not bow to any creature c. And herein thou canst not accuse us but thou must accuse Christ and the Saints that followed him And why dost thou ●o often bring that word Master unless thou intends to bring the practise of Ahrahams servant to disprove the express Command of Christ Mat. 23. which if thou dost deale plainly for I know that command is much in the way of Priests and proud Teachers and when thou hast pressed respect of persons and calling Master and such things though Masters and Servants we deny not Then thou sayest though these things wil vanish away in the day of restoration yet abide in them til that day What art thou affraid that we should come too soon into the practise and command of Christ It seems thou art convinced the Kingdome of thy Father must down but thou wilt set too thy shoulder to uphold it as long as thou canst All that are not blind may see whose work thou art doing and saist thou though forms and ordinances shall cease and Churches as thou calls them yet let us worship in them til Christ come which if thou meanest Christs comming to his in spirit then its plain thou hast not received him who art stil in these things