Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	army_n	battle_n	leave_v	1,102	5	4.8986	4	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

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 therin 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 Love's Contradictions By Christopher Love Minister of Anne Aldersgate London The second Edition Gal. 2.11 I withstood him to the face because he was to be blamed Christianus Magistratus animadvertit quidem in haereticos verum sic moderatè ut sinc qui resipiscere possint non patitur ut de fide doceant nec permittit ut Ecclesias colligant Episcopos ordinent alios privat honoribus alios adimit civitatis Communionem alios proscribit alios mulcta pecuntaria punit quod Augustini temporibus factum esse legimus Ipsos impostores ac seductores ne illi postquam incorrigibiles apparent ultra quenquam seducant carceribus iuclusos tandiu coercet ac detinet donec in se reuersi resipiscant sic coercendi suit qui cogi se ad bonum non sustinent Wolf Musculus in Locis Com. Imprimatur Ja. Cranford Decemb. 17. 1646. London Printed by R. Cotes for Iohn Bellamie at the three Golden Lions in Cornhill neer the Royall Exchange 1647. To His Excellency Sir Thomas Fairfax Generall of the Army raised by the Parliament in defence of the true Protestant Religion c. May it please your Excellency IT was ordered by a Divine hand that I should Preach before you in Windsor Castle at your very first marching forth with this successefull Army at which time I treated from Psal. 60.10 of Gods marching forth with Israels Army the footsteps of whose presence hath been seen within your Campe By the same hand it was likewise ordered that I should preach in your presence the very first Fast day after your returne to London as a Conqueror at which time I had a faire occasion to presse That such who had bin serviceable to the Church of God in its necessitous condition ought from those they doe assist to have a requitall in which I know none deserves a greater share then your Excellency Great Generall I have presumed to make my humble and particular addresse in dedicating these few lines to your Excellency upon a double ground 1. To take off a malicious mis-construction which some made of what I delivered laying my words on the rack of a tortured mis-interpretation forcing them to speake what I never meant as if in some passages of my Sermon I had some reflections on your Excellent Selfe whereas I can appeale to Heaven I had rather my tongue should cleave to the roof of my mouth then that a thought should be in my heart or a word drop from between my lips to darken that glory which God hath cast upon you 'T is true in handling this Doctrine That such who are serviceable to the people of God in their necessitous condition ought from those they do assist to have a requitall and to be sharers with them in their mercies Lest there should bee an ill use made thereof as if the requitall of men for their service should be so far extended as that they must be indulged in their evils I was forced to prevent this mistake to lay down this caution viz. That the requitall of men for their good service must not extend so far as to tolerate them in their evills * In exemplifying which caution I gave this supposition Suppose a Commander who hath been valiant and faithfull in your most successefull and serviceable Army should run into damnable Heresies to deny the Divinity of Christ the Immortality of the soul the authority of the Scriptures though his valour and fidelity pleads for a requitall for his Service yet not for a toleration in these opinions Now they who wrest these words as if they reflected on your Excellency doe you infinitely more wrong then they doe to so meane an one as I am that spake those words such who apply those words to your Excellency what doe they bat lay you under cond●mnation as if you denyed the Divinitie of Christ the Immortality of the Soule or Authority of the Scriptures which thoughts are farre from your Noble breast your moderation is knowne to all men and the soundnesse of your judgement touching this matter yea which is your glory that notwithstanding the cl●shing controversies of the times you have still pursued your duty and not cleaved unto Parties There was another passage in the Sermon which some wrested as if I aimed at your Excellency In the close of the caution I made use of a Story out of Plutarchs Moralls of one Manlius who being to wage War with the Samnites hee being to withdraw from the Army for a while left his Sonne to command in chiefe with this charge that he should not give the Samnites battail without speciall Order from him his Sonne seeing a faire opportunity against the Enemie gave them battaile fought valiantly and got the victory returning to his Father a Conquerour told him what he had done his Father did commend him for his valour yet told him hee should lose his head for his disobedience I onely intended the Story to this end To shew that Heathens observed this rule to gratifie men for their services yet were so just they would punish them for their evils Now they that apply this Story to your Excellency what doe they lesse then charge you of disobedience to the State you serve which malice it selfe cannot fasten upon you There is one thing more I would cleere my selfe in your thoughts viz. from an unjust aspersion that Master Dell casts upon me in his Epistle Dedicatory as if I preacht against the Articles at Oxford I had thought I did so cleerly expresse my self in that matter that none would have been so shamelesse as to lay such a thing to my charge when I desired the Honourable Worthies of Parliament to cast their eyes on the University of Oxford to reform it your Excellency very well knows I did premise this clause that in what I should say I would no waies reflect on the Articles at Oxford which being made stands with the Honour and Iustice of the Parliament to have them kept how unjustly then doth Master Dell censure me This is the first ground of my humble addresse to your Excellency that I might be rectus in curia cleare in your noble thoughts The second ground is this To leave it to your Excellencies thoughts whether so dangerously an opinionated a man as Master Dell is is fit to be a Chaplain in your Army who saith That if the Assembly should condemne the Doctrines he preacht they were the enemies of the truth of Christ and the last prop of Antichrist in the Kingdom Yea he saith further that the worke of

doth openly declare elswhere as if some in this age preacht that the government of the Church which hath power over mens estates bodies and lives belongs not to King nor Parliament but to the Ministers and their Elders Some indeed may preach it as Mr. Dell hath written it upon hear-say and so charge that on the Presbyterians what they never meant unlesse he names the men and proves the words I shall not beleeve that any of a Presbyterian judgement should preach thus read over all the Presbyterian Authors about Ecclesiasticall discipline they unanimously renounce that the government of the Church reaches to mens estates liberty and lives but that censures in those regards belong to the secular powers 3. That because Christ sent out his Disciples without power of swords States or Armies to propagate the Gospel it will not therefore follow that States should not employ their outward power to preserve the gospel in safety from open enemies without the Church and in truth from perverting Heretiques within the Church which is all that Presbyterians desire that Magistrates should doe Reader take notice that Mr. Dell in handling the third generall which was by what meanes Christ brought about this Reformation he gives an Orthodox answer that 't is brought about by the Word and Spirit Serm. p. 14. but yet in the explicating and amplifying of these two meanes hee hath very harsh and unsavoury passages against the morall Law which makes mee suspect him to be tainted with the Antinomian errour I 'll gather up his own words scattered up and downe his booke as in pag. 17. lin. 23. hee saith The word by which the Church is Reformed is not the word of the Law for the Law made nothing perfect but the word of the Gospel this this is the onely-word that workes Reformation by which it seemes to mee hee excludes the Law from being any way instrumentall for the converting and reforming of a sinner Then observe further in pag. 18. lin. 5. hee saith to the same effect That the word whereby Christ Reformes is not the word without us as the word of the Law is but the word within us Then in pag. 19. lin. 3. hee saith That the word of the Gospel is the onely reforming word and if there bee never so much preaching if it bee but legall it will Reforme no body aright Now what he meanes by legall preaching I cannot tell for my part I account that onely to bee legall preathing either to cry up the observation of the ceremoniall Law or to preach justification by the workes of the morall Law besides this I know not what is legall preaching Surely Mr. Dell hath not such cause to taxe the godly Ministers of this Kingdome to be legall Preachers for who goes about to set up the ceremoniall Law for the observation thereof or the morall Law to get justification thereby I know none but if Mr. Dell meanes that to preach the duties of the morall Law or the matter contained in the Law which to mee seemes to bee his sense that this cannot bee instrumentall to reforme the heart in this I am against him and the Scriptures also gain-say him touching this matter When the Levites read the Law and expounded it the people wept very sore Nehem. 8.8 9. A good evidence of the Reformation of some among them besides the preaching of the Prophets was but an expatiating and explicating the duties commanded in the Law of Moses and shall we imagine that none were reformed by that way of preaching besides to what end doth Christ himselfe expound and presse the Law Mat. 5. and the Apostles after him urge the duties of the Law Eph. 6.1 2. Iames 2.8.10 11. If preaching the duties of the morall Law or the matter contained in it could be no wayes instrumentall to reforme the hearts of men I have herein beene too large I shall onely mention one unsavoury passage more about the Law then proceed to what else may be justly excepted against 'T is in page 19. lin. 14. In the Law there was letter without the spirit and so that could doe nothing but in the Gospell the word and the spirit are alwayes joyned together Here hee falls into the Socinian Error againe as if the Spirit did not accompany the Ministery of Moses as if there was in the Law onely the letter without the Spirit whereas indeed the efficacy of the Spirit was as Really operative then as now though not so abundantly Doth not the Scripture assure us that the Spirit did accompany the Ministery of the Prophets and did not Christ by his Spirit preach unto the Old World in the Ministery of Noah How then dares Master Dell affirme that in the law there was letter without the Spirit But then observe he runs into another error that in the Gospell the Word and Spirit are alwayes joyned If this were true then certainly none could perish that heare the Gospel which would be neare of Kin to Origens opinion that all shall bee saved yea by this t is manifest that in the Gospel the Word and Spirit are not alwayes joyned together in that the Gospel becomes a blocke of offence to some and a savour of death unto death 2 Cor. 2.16 which could not be if in the Gospel the Word and Spirit were alwayes joyned together Object Yea but I hope you will allow Secular power too may not the spirituall Church of Christ bee reformed with Worldly and Secular power I answer by no meanes and that for these causes So it is printed but it was preacht thus I answer by no meanes and what I say I shall make good out of the Gospel if it offend any wee cannot helpe that the word of God should bee a stone of stumbling and rocke of offence All these words are left out in the printed Copy and what should be the reason thereof Oh that the omission of these words did arise from a suspicion of the invalidity and impertinency of his proofes for what he intends if this did abate his confidence in the Presse from what it was in the Pulpit I should in time hope that he would with Augustine write a booke of Retractations and reclaime his dangerous opinions I am not in despaire as touching this for hee hath turned from Episcopacy to Independency and now for Anarchy and who knows whether he may not turne for Presbytery in the end which is my earnest desire to God for him since I heard and read what opinions he holds There is one thing more I might inquire into What reason Mr. Dell had to use those words as a Prologue to what hee was to say If it offend any we cannot helpe that the Word of God should be a stone of stumbling and rocke of offence If hee intended onely that Magistrates cannot reforme the heart that is Christs worke alone I doe not thinke there was one in the Congregation that would bee or could bee offended at that