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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	life_n	soul_n	spirit_n	4,592	5	5.4327	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39574	Rusticus ad academicos in exercitationibus expostulatoriis, apologeticis quatuor The rustick's alarm to the rabbies, or, The country correcting the university and clergy, and ... contesting for the truth ... : in four apologeticall and expostulatory exercitations : wherein is contained, as well a general account to all enquirers, as a general answer to all opposers of the most truly catholike and most truly Christ-like Chistians [sic] called Quakers, and of the true divinity of their doctrine : by way of entire entercourse held in special with four of the clergies chieftanes, viz, John Owen ... Tho. Danson ... John Tombes ... Rich. Baxter ... by Samuel Fisher ...	Fisher, Samuel, 1605-1665.; Owen, John, 1616-1683.; Danson, Thomas, d. 1694.; Tombes, John, 1603?-1676.; Baxter, Richard, 1615-1691.	1660 (1660)	Wing F1056; Wing F1050_PARTIAL; Wing F1046_PARTIAL; ESTC R16970	1,147,274	931

in his Age Assistant to Paulus Fagius in his noble Promotion of the Hebrew Tongue Capellus whom he calls a learned man and a Protestant Io. Prideaux who is before I.O. Luther the renownedst Reformer in his time as ever Europe had Zwinglius and others So he no way doubts but that as we enjoy them they were Compleated no higher upwards then Esdras his time by the men of the Great Congregation guided by the infallible direction of the Spirit of God which was after all the Old Testament was written a thousand years after some of it and so pag. 211. 220. See also pag. 247. 259. where he sayes The Jewes generally believe the Points as Old as from Moses on Mount Sinai or at least quoth he from Ezra so he is in doubts not denying but that they as to their knowledge and use received a great Reviving by the Massorites and Gemarists I. O. That the Word of God i.e. Scripture hath been hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to its litteral sense and reading the acknowledged Touchstone of all Expositions render this now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what have we remaining firm and unshaken pag. 219. See more pag. 217. 218. of Uncertainty Reply The Light Spirit Word it self and the Kingdom and things thereof which cannot be shaken but must remain when the worldly kingdom of worldly Priests and their Foundation and their rich Possession of Letter and Hebrew Points and all their Religion Faith Worship House Bottom and whole Building and Fabrick that stands thereon and the old Heaven and Earth and all the Works of man that are therein and their Writings and Tomes and Talmuds c. ut alibi and such like in which I O. is exercised in his Second Tale of a Tub and Sea and Land and all Nations Formalists and their Forms Professors and their Professions Doctors in Divinity and their false Dreames and Divinations and not only Popes Cardinals Mount-Seniors Monks Friars Iesuites and all that Rabble of Rabbies and Deans and Chapters Arch-Bishops Deacons Deans and their Officials Parsons Vicars Curats and all manner of spiritual Persons of that spawn but also all sorts of those narrow mouth'd Bottles that have none of the new Wine in them and are as long in letting out as in getting in what they have of their old Wisdom as well within Vniversity Liberties as without and all Masters and Prebends and Deans of Colledges and their Christs Churches and all their beggarly Elements must be on fire about their ears and melt away with fervent heat and be burnt up and shaken down as leaves from the Fig-tree by the mighty Wind of the Lords Spirit that now blowes upon all flesh that it withers and is as the Grasse and its Flower and utterly like a Cottage which after much reeling to and fro must be removed for ever and for ever I.O. Thou sayest pag. 221. That thou hadst rather all the Works like to the Biblia Polyglotta which yet thou acknowledgest the great usefulnesse of and art Thankful Owen for it were out of the World then that this one Opinion of the Novelty of the Hebrew Points espoused to that great work Epist. pag. 17 18 19. should be received with the Consequences that unavoidably attend it Reply The Consequences that unavoidably attend the receiving of Truth are dangerous to thee but of no other then good concernment to such as dwell not in the Scriptural Skirts meer literal Suburbs of it as thou dost who being without the Salvation it self which God appoints to his for Walls and Bulwarks startest at the newes of every storm and the shaking of every Leaf but in the holy City and in the substance of the Truth it self The Cup of trembling must be taken out of their hands and put into the hands of thee and thine that have hated and afflicted them and Rid over them and said Bow down thy back that we may go over and they have laid their backs as the street for you while in your wrath and fury you have passed over them I. O. Thou sayest pag. 216. That by this conceit of the Novelty of the Hebrew Punctation the Adversaries Hope with Abimilecks Servants to stop the the Wells or Fountains from whence ye should Draw your Souls Refreshments Reply Poor Souls Poor Wells and Fountains Poor Refreshments if ye go down no deeper then the Letters to draw your Water for they are but the broken Cisterns which ye follow that with the totter'd Buckets of your own Brains that hold not the water of Life The Letter doth but declare of the fountain of living waters which ye have forsaken viz. God himself Christ and the Spirit the fountain shut up and sealed to you yet indeed Cant. 4. 12. but set open to the House of David and the Inhabitants of Jerusalem for sin and uncleannesse Zach. 13. 1. The Well of Salvation out of which they that inhabit Sion in the midst of whom the holy One of Israel is now great do with joy draw Water out of whose bellyes flow Rivers of Living Waters which 't is out of the Reach and past the Strength of the Philistims to stop any longer for there 's now Rehoboth or room yea the Water thence given whilst your Euphrates is drying up is as a Well of Water springing up in them to eternal Life I.O. That give this liberty to the audacious Curiosity of men priding themselves in their Critical Abilities and we shall quickly find out what woful state and condition the Truth of the Scripture will be brought unto and if hundreds of words were as 't is said by Capellins the Critical Conjectures of the Jewes what security have we of the Mind of God as truly represented to us seeing that its supposed that some of the Words in the Margent were sometimes in the Line and if it he supposed as 't is that there are innumerabl● other Places of the like nature standing in need of amendments what a door would be opened unto curious Pragratical Wits to overturn all the certainty of the Truth of the Scripture every one may see pag. 308. Reply Every one may see therefore what Certainty and Security ye are in while ye stand on no bottom but a broken Letter And how wilt thou help the case with all thy prate or hinder Pragmatical Wits from using their Critical Abilities that way Who shall ponere obicem put a stop to them and impose upon all others his Thoughts that things are so or so Shall I.O. who in so many places Confesses he gives men but his Thoughts nay doth nos I.O. Confesse pag. 217 218. that none must give a Rule to the rest the door is open'd man and thou canst not shut it even an effectual door for the Sheep to enter the fold by even him who is the Light as well as the Door opened whereby to see into the uncertainty of your torter'd Transcripts much more ten fold more totterred and untrue Translations much

Copy of it as Professors have whom they will Iudge and be justified before for all the Professors boasting if they do the things contained in the Law as it s written in their consciences and much more to this purpose is so clear to them that in the Light with any solid understanding and not in their own benighted minds and prejudiced spirits against the true Light which the Letter points to read the first and second Chap. of Paul to the Romans thoroughout that all the Objections to the contradicting of this Truth we even thence plead against them made by our hasty opposers will appear to be but Obulaty sticks and straws reeds and rushes when as anon we must we come to examine them Therefore the premises well considered it will plainly appear that some measure at least of that saving Light and Grace which is sufficient to lead such as follow it unto Life is vouchsafed to all and every man Arg. 6. If Christ the Saviour and the Salvation of God it self be a Common Salvation given in Common to All and every man without exception so that All that will may have it then that sufficient saving Light that leads to it and the gift of that Grace of God that puts men into a power and possibility to work it out to themselves brings it to them and being not neglected but improved brings them to it must be given also in Common to All and every man else it cannot be said properly they are in posse to it or so much as that they may have it But the Salvation of God is freely given in common to All men so that every man who will may have it else God who means as he sayes and mocks not most men in such cruelty as to say to them whom he knows are lockt up so that they cannot come at it unless loosed by him who yet never intends to loose them here 's Salvation here 's plenteous Redemption for All you sinners which I would you should All have without respect of persons Take it who will freely as 't is freely tender'd else far greater vengeance shall fall on you then if I had never been gracious to you for refusing my rich Grace and Goodness which I would have had you enjoyed but you would not would not utter his mind with so many strong and serious Asseverations Complaints Commands and seemingly compassionate C●mpellations by which to take all scruples away and put his great and true love to them out of doubt as he does saying Look ye unto me and be ye saved all ye ends of the earth Behold my Servant I g●ve h●m a Light to the Nations to be my Salvation to the ends of the earth Ho every one that thirsteth come ye unto the waters and he that hath no money come yea come and buy wine and milk without money and price Hearken unto me and let your souls delight in farness hear and your souls shall live Why will ye die turn and live Chuse life that ye may live The Spirit a●d the Bride say come and let him that is athirst come and whoever will let him c●me and take of the water ●f life freely The Son of man is c●me to seekout a●d save that is lost I am came that they might have life abundantly Ye will not come to me that ye might have life He hath laid help on One that is mighty who is able to save to the utmost all that come to God by him Him that cometh unto me will I in no wise cast out In the Lord is compassion and with him is pl●nteous Redemption Let the wicked forsake his way the unrighteous his thoughts and turn to the Lord for he is gracious and to our God for he will abundantly pardon he is long suffering not willing any should perish but that All should come to repentance wills that All should be saved and come to the knowledge of the truth God so loved the world that he gave his only begotten Son that whoever believeth in him may not perish but have everlasting life for he sent not his Son into the world to condemn the world but that the world through him might be saved He that believeth shall not be condemned but he that believeth not is condemned already because he believeth not on the only begotten Son of God This is the gift that he hath given us eternal Life and this Life is in his Son the Light He that believeth not makes God a lyar because he believeth not the testimony God gives of his Son In him is life and his life is the light of men and the light shineth in the darkness but the darkness comprehends it not He came A Light into the world and the world knew him not This is the true Light which enlighteneth every man that comes into the world Glory be to G●d on high on Earth peace good will towards Men. Glad tydings of great joy which shall be unto All People to you is born a Saviour which is Christ the Lord the One Mediator between God and Men Iesus who gave himself a Ransome for All who died for All by the Grace of God tasted death for every man God commendeth his love to us in that when we were sinners Christ dyed for us dyed for the ungodly justifieth the ungodly i.e. from not in sin the Saviour of the world given as Gods witnesse to people a Leader and Commander to people if any man sin A Propitiation for our sins and not for ours only but also for the sins of the whole World in whom God was reconciling the world his enemies by his blood to himself not imputing trespasses to them that will not persist in their enmity giving out a Ministry of this reconciliation by whom as by Embassadors for God men are besought in Christs stead to be reconciled to God who made him sin who knew no sin that we might be made the Righteousness of God in Him The Wisdome of God that cryes out How long ye scorners will ye delight in scorning simple ones love simplicity fools hate knowledge Turn at my reproof I will pour out my Spirit upon you make known my words unto you Wherefore is a prize put into the hand of a fool seeing he hath not a heart to make use of it Because I call and ye refuse stretch out my hands to a rebellious and gain-saying people and no man regardeth but ye set at naught all my counsel will none of my reproof I also will laugh at your ca●amity and mock when your fear cometh when your fear cometh as desolation and your destruction as a whirle-wind when distresse and anguish cometh upon you because ye hated knowledge and did not chuse the fear of the Lord for the turning away only of the simple slayes him And this is the condemation nothing else irrecoverably that light is come into the world and men love darkness more than Light which is come into them to save and

because men began to dote one upon another and to set up Idols and Images in their minds of good writings that were written for another end by the Spirits motion Histories Letters Epistles and instead of the Law of the Spirit of Life and Light which is by Christ Iesus to magnifie the outward Letter and make it Honourable which is but mens wi●nesse for God and to run a whoring after it from Gods own Witnesse even his Light and Spirit in the Conscience Must the Spirit be bound now by thee to read his minde to men in a book of mens writing at first by his own Guidance and of fallible mens mistanscribing from the hands one of another through so many ages or else he must be silent not manifest his mind at all He must read his old Sermons it seems but he must not preach new ones he may read in the Letter what he did reveale but must come forth in no new Revelations now of the old thing nor preach immediately in mens minds any more as he had done from the beginning of the world to that time and inspired immediately whom he pleased Is not this to muzle him up as the B●shops were wont to doe the Parish Curates lest too much Truth should come forth and as they do where the Pope hath most to do at this day so that they may read not too much Scripture neither for therein I confesse the case is a little altered for the better in England but old mouldy Mass books and Forms of Service in Latine of their own setting out in which there is here a little and there a little sprinkling of some Scriptures mostly out of the Psalms which they most corrupt and make certain Sing songs out of or if there be any Homilies read it s a mighty matter but as those the Friars make are worth little and some of them worse then naught so as bad as they be there is few Sermons to be heard throughout the Popedome and as they allow men to read Writings of their own setting out but not preach nor speak in any other order method manner or form of words then as they find there so thou wilt allow the Spirit to speak to men in and by that letter he caused once to be written he may read his mind in mens hearts by that or have it read by mens mouths one to another if he will but no preaching now by himself within or by his immediate inspiration by men without nor writing neither but it must come to the touchstone of what he bade Paul Peter or others to write before which whoso shall presume to say it is of God or from God immediatly at all though it do agree never so much with that as all that is of God and from him doth and cursed be he that speaks contrary to what was of old written rightly understood or shall say 't is Truth before our time-serving Tryers have tryed it by that who understand it not themselves much lesse are fit to try Doctrines by it let him be dealt with according to the foresaid provision against Delusion made of old in the night time while men slept in that behalf But is God and Christ and the Spirit so sparing towards his people and so niggardly in dispensing Truth in revealing his Righteousnesse which he is now bringing neere and in shewing his Salvation which now is not to tarry to them that long for it and have long lookt for it according to his promise as those narrow headed niggardly hearted Nothings and Novices are whose work is all along as dumb as they are from opening their mouths otherwise to bark and bite them back again that having left off to linger any longer at their lips and as well to feed from their mouthes as to feed or put into them make more hast then they would have them from the depths of Hell and Darknesse towards Heaven Gods high and holy Hill Nay verily he sayes to his servants Open thy mouth wide and I will fill it and stands ready to make good that blessing he hath pronounced to such as hunger and thirst after righteousnesse viz. that they shall be from himself who only reveales it no lesse then filled with it Thus liberal the Lord and his Spirit is Yet these are the doings of the Churle whose instruments are evil and of the vile person who ye● would fain be lookt upon as liberall too as he hath been by such as saw him not in darker times nor discerned how he fed himself and not the flock and minded his own matters even to make meat for his own belly of them more then to make meat enough for the sheep in that dark and cloudy day Ezek. 24.8 9 10 11 12 c. But the hour cometh and now is wherein a Man even a shepheard whom he knows not shall reign in righteousnesse and be as Rivers of waters in a dry place and as the shadow of a great rock in a wea●y land wherein the deaf shall hear the words of the book which are sealed from the back-side Admirer the eyes of the blinde shall see out of obscurity and out of darknesse the eyes of such as seeing will see shall be no more so dimme as they have been and the eares of such as hear must hearken unto him the heart also of the rash or hasty that without heed have run they know not whether shall understand knowledge and the tongue of the stammerers be ready to speak plainly they also that erred in spirit shall come to understanding and they that murmured shall learne Doctrine Then the vile person shall no more be called liberall nor the Churle said to be bountiful for the vile person will work villany and his heart will work iniquity to practise hypocrisie and to utter errour against the Lord to make empty the soul of the hungry and to cause the drink of the thirsty to faile the instruments also of the Churl are evil he deviseth wicked devices to destroy the poore with lying words even when the needy steaketh right things but the liberall deviseth liberall things and by liberall things shall he stand In that day the burden of the insolent Antichristian Assyrian that hath so straightly besieged the people of God that dwell in Sion and cut off from them so far as God would suffer him he stay the staft the whole stay of bread and the whole stay of water shall remove from off Sions shoulders and his yoke from off her neck yea that yoke shall be destroyed because of the anoynting Isa. 10.27 for the spirit shall be poured out upon them that wait for it from on high and the liberall soul shall be made fa● and he that watereth shall be watered also himself and the wildernesse shall be a fruitfull field in which judgement and righteousnesse shall remain and the works of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for ever and

earth and sate on the many waters peoples multitudes nations and tongues with whom both Kings and inhabiters of the earth being drunk intoxicated with the wines of her wisdom have committed fornication run a whoring from the wisdom of God divided and dividing the people that profess the name of Christ without his nature respectively into three PPParts Rev. 16.14.19 Rev. 2.20 21 22 23. Rev. 17.1.2.15.18 viz. 1. Pope and his carnall crue of Cardinals Mount Seniors Priests Iesuits Monks Friars of all sorts and all the other sorts of his spirituall men and women which are enough to weary one to read much more to reckon them all up in writing 2. Arch-Prelates Prelates Deanes under which name I.O. was lately the onely man in England till removed that stood denominated whose Popish Traditionall Title was Dean of Christ-church in Oxford an Officer that Christ never instituted in any Church that he constituted Deans and Chapters and all that hang on that Hirarchy in the fall of whose Spirituall Courts Tithes went down too as to the way of Recovery of them by any law from any that are not free to pay them if our wise Statesmen who sate at the Stern once had been made willing in their time to see what they saw before their fun was setting 3. Presbyters Parsons Vicars Curats and all manner of spirituall persons and their Officials Clerks Sextons c. depending still together with some that were once Independents as none of Christs but nationall messengers for nationall stipends Which said three swarms of Locusts who love the dark smoak they came out of more than the light which dispels it have covered over the whole European ●●●th and more too in all corners of it and have what they could withheld the wind of Gods spirit from blowing upon the earth that themselves might eat up the good things thereof and none of Christs spiritual ones appear to hinder them Rev. 7.19.3 But also even among those that truly pretend to it such as pretend falsely to the foresaid inspiration yet do not thou dream that because among these by Gods permission as a snare rained down on Ps. 11.6 and a stumbling-block laid in the way of the wicked that are disobedient Ier. 6.21 1 Pet. 2.8 there arise some false Prophets therefore God himself hath no Time ones for if he hath as so sure as thou hast clothes on thy back he hath many more than thou art yet aware of thou wilt get little by that fond conceit fith as thy self truly sayest Those whom God 〈◊〉 send are to be received on the same 〈◊〉 on which the other are to be refuse i.e. n paine of Damnation Neither deceive thy selfe so far I.O. any more as to make and imagine it such an unwonted wonderfull impossible matter as in a manner thou dost that even in these dayes men and women too should as of old they were be moved and inspired both to speake and write by the holy Spirit howbeit 't is true there are times of Gods going away and returning to his place withdrawing hiding himself his face in a little wrath for their forsakings of him from his own seed as it hath fell out for ages and generations together even 1260. years at least wherein all the inward Temple worship and worshippers therein lay wast and trodden down by the Gentiles or Nations that have had it given them so to do to glory in that name of Christians without any true Christianity and in literall formes and observations of externall Ordinances according to the letter which they have not kept to neither but abominably corrupted themselves in the use thereof and made void by their own tradition without either of those two witnesses the Word and Spirit which have been much more then the letter abused and depressed into so low a condition as to speak low out of the ground and whisper out of the dust and bear their Testimony fiting in Sackcloth regarded and attended to but by a few to which yet God is now giving power again to open their mouths and to devour their enemies and to burn up all that hurt them and to smite the earth and the dwellers in it that rejoyce and make merry over them with all Plagues as often as they will yet thereis a time of his returning to his own again and of being found of them that seek him and of his appearing to all those that love and wait for his appearing to their joy though the shame of their adversaries and of bringing forth the blind that have eyes and the deaf that have eares and of opening the eye of the blind and unstopping the eare of the deaf and causing the waters to break out in the Wildernesse and streams in the desert of pouring of floods upon the dry ground and making the thirsty Land springs of water and of speaking himselfe not so sparingly as before and of pouring out his Spirit on his Sons nad daughters Servants and handmaids that they shall prophesie and of revealing himself in Visions and of the heavens dropping down their dew and of preparing himself as the morning to meet such as follow on to know him that they may live in his sight Though therefore I.O. as little believes this as one of the Lords of King Ioram did Elishas Prophesie of so great plenty in Samaria after the wofull famine that came by the Syrians siege when an Asses head was sold for 41. and the fourth part of a kab of Doves dung for 55. and may come to see it with his eyes but not eat thereof because he saith as that Lord if the Lord make windowes in heaven can this be 2 Kings 7.1 2 17 18 19 20. yet such plenty of the Spirit of God shall be given out to them that believe in the light that out of their bellies shall flow rivers of living water and the spirit shall be a well of water springing up into eternall life and there shall be a measure of fine flower for a shekell and two measures of barly for a shekell and preaching and prophesying by the Spirits motions and writing by his inspirations shall be as good cheap as a measure of wheat for a penny and three measures of barly for a penny Rev. 6.6 and abundance of oyle and wine yea new wine that is now in the cluster which must no more be spoyled nor hurt nor destroyed by neither the great nor the little Foxes but we will be to them that hurt or hinder the tender grapes thereof for a blessing assuredly is in it Cant. 2.15 Isa. 65.8 Rev. 6.6 then shall the Asses heads be priz'd no more so high nor the Doves dung be sold so deare nor the chaff that hath been sold for wheat be so costly as it hath been nor any outward Excellencies which are but excrement with the spirit and the spouse who prize the Doves innocency above all that nor fleshly wisdome which is foolishnesse with God be

Prophet Doth not the difference that is serve us against thee whilst it s no other then thus that of the two the spiritual man is the greater for if every Prophet is not a spiritual man yet all spiritual men are Prophets or more then Prophets And that there are spiritual men in these dayes thou wilt prove thy self to be what thou art but a meer animal and fleshly man in denying for as there are millions even many more then a good many spiritual men in Title so assuredly as few as they are there are a good many so in truth and so many as are so are more then Prophets or inspired ones that are but barely mov'd to speak or act by the Spirit for all holy men of God spake and wrote of old and speak and write now as they are acted or moved of the holy Spirit but all that speak as the Spirit of God may move act and give them utterance are not holy men of God for Prophesie is but a gift that wicked men though seldome yet sometimes may have who never come into that more excellent and spiritual way which is to last when all Prophesie is ceased of living in love and other fruits of the Spirit witness Balaam the Prophet that lov'd the wages of unrighteousness and taught Balaak King of Moab to cast a stumbling block before Israel and to eat things sacrificed to Idols and to commit fornication whose way you follow who neither live the life nor will unless ye repent for all your hopes so to do die the death of the righteous and that you will see when you fall into his Trance with your eyes open as you will at last so as to see him even that Star of Iacob as he did afar off not nigh but with a gulf betwixt and Lazarus in his bosome though you are yet in a T●ance of your own with your eyes shut and not come so far into the bare sight of Truth as Balaam was who for all his wickedness was moved of the Lord and overpowred by the Word of God put into his mouth to speak many precious Truths and full sore against his will which would have been at work another way for hire and have cursed and divin'd against them for money to bless Israel altogether Numb 24. Witness also Caiphas the High-Priest who gave the Iews wicked counsel against Iesus and yet prophesied that Iesus should dye for that Nation and gather into one all the children of God that were scattered abroad which not knowing well the true meaning of his own words he spake not of himself as ye do of your selves not understanding well what you say uttering in words many eminent truths out of the Prophets and of the Prophets which not knowing the Prophets voices ye fulfill to your own ruine but by way of Prophesie as the Spirit made use of his mouth to utter it Iohn 11.47 51 52. And was not Saul also among the Prophets so that evil men may be moved and inspired by the Spirit and obey also so as to Prophesie as they are moved led or acted by the Spirit who never obey the Spirits motions of them to better and greater matters that spiritual men obey him in yea fleshly selfish men may be moved and made of the Lord which is more then ye yet are Prophets of True things but what holy and spiritual man is not a Prophet or not inspired or not truly moved of the Lord or however fallible in himself as other men is not anamartetos or infallible as led by the Spirit wherefore then makest thou this matter Theopneustian or divine inspiration or moving of the Spirit such a singular thing as peculiar onely to the dayes of old nay verily though all men are not so far inspired and moved of the Spirit as to be made Prophets yet if by the Term Theopneustia thou mean bare inspiration and motion of the Spirit and speak of that thing it selfe and not of such or such a degree or measure of it canst thou tell me the man or woman vpon earth letting onely Infants and meer Fanaticks aside who are not or have not at some time or other been moved by and with good motions to better things then they follow inspired by the Holy Spirit Who is there ●aving him who walks no more after the Flesh but after the Spirit and so is not excepted from but more highly accepted into this Theopneusty or inspiration in all the world of either Heathens by name or meer nominall Christians that are as reall Heathens as the other who cannot truly say Video meliora pr●b●que deterior a sequor And what is that in them who have no outward Scripture that makes them say and gives them to see that they behold and approve of better things while they practise worse Is it not the same light and Spirit within by which Christ went and preached to the spirits in prison when once the long suffering of God waited while the Ark was preparing Is it not the spirit of Truth that guides the followers of it into all truth and strives with men though the stiff necked and uncircumcised in heart and cares alwayes resist and strive against it and lusts in them against the lustings of their flesh to filth and envy c Is it not that which convinceth and reproveth the world of sin because they believe not in Christ and of righteousnesse and judgement so that they know righteousnesse and the righteousnesse and truth of the judgement of God that who do such things as they do are worthy of death though yet they enter not into the narrow path of righteousness and life nor repent to the acknowledgement of the Truth And though the earth by reason of the transgression till God create the Heaven and Earth again anew as he did in the beginning be without form and void and darknesse be upon the face of the deep yet in order to its coming into order again by the new Creation Doth not the Spirit of God move upon the face of the waters where the Whore sitteth peoples multitudes tongues and nations And doth not God say Let there be light and there is light shining in the da●kness● though the darknesse comprehends it not And doth he not separate these clearly in mens consciences the inner world from each other calling the light day and the darknesse night And do not many of you men called Ministers use to teach your unconverted people to take the advantage of the Spirits moving upon their hearts and not to quench them but to step in while it moves least like those that lay diseased at the Pool of Bethesda waiting for the moving of the waters by the Angel that came down which in the Antitype is not the letter but the Spirit not waiting for the movings or neglecting to observe and obey and close with the Spirits motions before the motions of sin in the flesh step in and cool and quench them they lie

the Lord which shall be counted to him for a Generation and to confess as much as they are now a curse among men that they are the Seed whom God hath blessed Virtutem incolumem odimus Sublatam ex oculis Quaerimus invidi Their eleventh argument from Jude 19. Having not the Spirit John 14.17 The Spirit of Truth whom the world cannot receive is this Every man hath not the Spirit of God therefore every man hath not a light within sufficient to guide him to God Rep. Every man that hath not so long resisted grieved quenched the motions of the Spirit of God striving in him that it thereupon is taken from him as it was from those sensual ones Iude speaks of whom God had given over to their lusts hath the Spirit striving within him and that 's enough to our purpose who own such a state that some may be given over to for not using what they had while they had it as wherein to have wisdome at whose reproof they would not turn withdraw and leave them to the way of folly and the good Spirit depart from them as he did from Saul Iudas the Iews and others and leave the house even their hearts wholly desolate and destitute of his presence for the evil spirit that lusteth in men to envy to enter and totally to possess them and the talent or measure of Gods Light within sith they would not trade with it taken away from them that the outwa●d darkness might come upon them and the grace of God that brought Salvation to them which at some time or other appears to all men Tit. 2.11.12 sith they would not learn of it to to deny ungodliness but turned it into wantonness and received it in vain despising the riches of it when it would have led them to repentance leave them to the impenitency and hardness of their hearts that they might fill up their measure of sin and so wrath come upon them to the utmost but all this proves not but that once they had it or else Christ would not have said to such as yet walk't not in it Walk in the light while ye have it least darkness come upon you and ye know not whither ye go nor could your selves say rationally as ye do to wicked men often O people now while his good Spirit moves in your spirits resist not quench not his motions left like them that lay at the Pool of Bethesda not stepping in while the Angel moved on the waters you be left unhealed forever Work whilst its day left the night come on you wherein none can work his spirit will not strive alwayes c. As for the worlds not receiving the Spirit so as to walk in it it proves not that God gives it not any more then that they have no grace given them of God because they receive it in vain and ye may as well say unreasonable men have no principle of reason left in them because they live not by it as that they have not a sufficient light in them to lead them because they do not walk in it Besides it is expressly said of Christ that by the same Spirit by which himself was quickned he went and preached to the spirits in prison i. e. to their own lusts which were disobedient in the old world in the dayes of Noah which was not by his Ministry without only as the dream but within also in their own hearts Their twelfth runs thus The Son did not reveal the Father to every man nor did every man come to Christ therefore every man had not a light within him sufficient to guide him to God Rep. The consequence of this is utterly false for though the world hates Christ the Light and comes not to him yet he is come a light into the world this he that 's not willingly ignorant of it can scarcely chuse but see if he read Iohn 3.16.17.18.19.20.21 it follows not because men come not into Christs Light that therefore it is not come into them it being as is shewed above one thing for the Light to be in men another for them to be in it I am come that they might have life faith Christ of the Jews John 10. yet ye search the Scriptures and therein look for Eternal life but will not come to me that ye may have life faith he to the Scribes Iohn 5. both these comings of each to other are necessary to the life else though the Light that is able to lead to it be in men they not being led by it cannot have it Moreover Christ does by his Light reveal the Father to such as hate both him and his Father though they like not to know him thereby else he could not say truly as he does to such Iob. 22.23.24 If I had not come and spoken to them they had not had sin but now they have no cloak for their sin If I had not done in them the works which none other doth they had not had sin but now they have both seen and hated both me and my Father In what measure men see the mind and will of Christ and his Father manifested in them by the Light within Rom. 1.19 and hate that they see and hate both Christ and his Father whose Light and Mind and Will that is which appears to them Their fourteenth is urged by them from Texts of Scripture every of which most clearly prove or rather positively asserts the very thing they contend against viz. that Christ is come a Light to them that sit in darkness and so all men do a Light to the Nations a light into the world that whosoever that is in the world he is come into believeth in him should not perish nor walk nor abide in darkness but have the light of life Iohn 3.19.8.12 9.5.12.46 for not coming to which nor believing in which not loving but hating of which not living by which only the world comes to be condemned Were ever men so blinded But say they Christs coming a Light into the World would be needless if every man had a light in him before Christs coming into the World sufficient to guide him in the way to God Therefore the Quakers Opinion about the light in each person is a manifest errour Rep. Your apprehension of the Qua. Opinion is either a manifest errour or a wilful piece of ignorance or a miserable mistake or something for they hold no such thing as a light in each man sufficient to guide him without or besides that of Christ or before Christs coming into the world but that the whole world lying in wickedness and sitting in darkness Christ is sent a Light to enlighten them who without him are lost and that he who is that true Light doth more or less by his coming into the world enlighten every man that comes into it The fifteenth concludes a lye against the Qua. as denying the use of and dehorting from searching the Scriptures which while Christ Iohn 5.39

own perverse mind and meaning why cannot that be meant of freedome from sin but that men who are not fully willing to be freed from it and are in love with it and being loath to leave it are loath to see it It s more hard not to see then it is to see that it is meant of freedome from sin What should or can it be meant of else Are not freed me from sin and not committing of sin made synominous as committing sin and not being freed from it are made by Christ himself opposites to each other Ioh. 8.32 33. 34. 35. 36. The Iews thought they had the fullest freedome that men could have in this world because they were the visible Church Abrahams Seed and such like externals as they then trusted in as ye now do though not yet freed from that thing call'd sinning to serve the Lord alone whose service the very Common-Prayer-Book it self was wont to call perfect freedome But Christ learns them another Lesson viz. that they had none of that true Gospel freedome that the saving knowledge of the truth gives and which he makes such as continue in his words and so are his Disciples indeed and not in word only as ye are free withall which is a full freedome in deed and truth and not half a one or by the halves such as that is ye talk of who upon the account of some private Patent alias particular personal Election thereto from everlasting prattle to your selves of freedome from guilt while ye remain in your filth and of a general Iustification an● pardon for all sins past present and to come in this world expecting your purging or Iustification as to Sanctification from sin and ●ncle●●ness not in this world but that to come But verily verily I say unto you quoth he he that committeth sin is yet the servant of sin and must know for all his boasting he has not long to abide in the House and Church of God wherein Ishmael-like he scoffs at the right Heir Isaac as if himself alone who is but a Bastard born of fornication should inherit all and will prove an out-cast himself at last before the Son who is born of God and free indeed and the only true Heir of all things full freedome from sin and committing of it are oppos'd to each other by Christ therefore freedome from it and not committing it are the same To wind out of this T.D. would seem to say somewhat but of two things he can't tell which but one of the two must be it rather then the Truth Either there is quoth he an Emphasis in the word sin intending under that general term one kind of sin viz. sin unto death or if not in the Substantive on the Verb Poiei which notes to make a trade or business of sin as the Devil does who sinneth from the beginning and never ceased from sin since he began Thus indeed the Saints sin not c. Rep. As to they Emphases they are the foolish empty conceits of thy own and other mens brains there 's no such Emphasis either in the Substantive or Verb as ye all prate whereby the Spirit should be understood as speaking otherwise then he truly means or meaning otherwise then he plainly sayes whose words are plain to the honest heart though not to Idol Shepherd who by the Sword of the Lord hath his right eye utterly darkned because he hath darkned the Lords Counsel by his own words without knowledge And if the eyes of the Seers were not shut up from seeing the very Letter they prate about as well the mysteries of the Spirit which the animal man can never know by all his searchings they being revealed only by the Spirit they might see that the Text it self makes no difference between sinning and committing sin and that the one is no more Emphatical then the other And if T.D. who in the same page 9. where he mentions the words were not so busie in his mind about the meaning and did not make such a warbling noyse as shallow waters ever do more then those that are deepest with harping at this that and t' other silly sense he might in coolness have considered that in the same ninth verse as well as the eigth and others about it the Spirit makes no difference between Amartian Poiein and Amortanein to commit sin and to sin but uses them promiscuously Ouk Amartanei every one that abides in him sinneth not So ver 8. He that commits sin is of the Devil for the Devil Amartanei sinneth from the beginning And because T.D. seems to put an Emphasis upon the word sinneth as well as committeth sin making the word sinneth as here used to amount to somewhat more then an ordinary sort of sinning as here it intends some high or desperate degree of sin even that which 1 Ioh. 5.16 is call'd Kat ' Exoken a sin unto death without remedy or forgiveness for ever because never to be repented of as in opposition to all other sins that men do commit which when this alone being ever joy●'d with impenitency is impardonable are all upon that true repentance they are yet in possibility of who commit them pard●nable or possible to be forgiven for this is T. Ds. emphasis on the Substantive Sin for I shall not wrong him so much as to take him meaning as the Papists do who put such difference between peccatum veniale and mortale as if some sins only without repentance were mortal or to death and some venial or not to death though not repented of at all your Church of England opposing them in this and holding every sin yea the least unrepented of unto death though T. D. would have suspected me to be a Iesuite for a less matter This concludes him that is born of God to be even qua sic as born of God as easily liable to and excludes him no more then it does the very wicked themselves from the committing of any sin that the wickedest can commit except that ye call the sin against the Holy Ghost it self which is so gross an absurdity that he can be no spiritually wise man that does not feel him to be spiritually infatuated that so imagines For still though the Devil sinneth and he that is of the Devil doth nothing else but Nicodemus though a Master in Israel can't read this Birth of God which is Anothen from above of water and the Spirit John 1.12 John 3. which blows where it lists and the Priests hear an outward sound thereof but know not whence it comes nor whether it goes nor how he is that is born of the Spirit as plain as 't is in the Text which they read more then that truth tells of yet as he that sinneth is of the Devil and he that is of the Devil sinneth altogether so he that sinneth not but doth righteousness only is of God and he that is born of God and the Spirit which is Spirit and not flesh sinneth not at

the affirmative both according to the Poets and the Prophets Quis legit haec Per so Isa. 53 who believeth our Report vel duo vel neme few or none Adde to this these considerations in proof thereof If sin be Christs Enemy in his Saints which none denyes then must it be destroy'd in them before not after death for the last enemy that is to be destroyed is death But the 1 st is true therefore this latter Again the perfecting of the Saints is the very end of Christs Ministry to the Church-ward Eph. 4.11 12 13. which end it must accomplish in this life or not at all for it ceases in that to come as Scripture and prophecy and all such mediums do as I.O. confesses being accommodated presenti huic statui to this present world onely Ex. 3. S. 39. and if it be not here attainable and freedom from sin not possible to be accomplished then ye make Christs Ministry as imperfect as your own absit blasphemia the perfection of every thing consisting in nulla alia re quoth I.O. Ex. 3. S. 24. no other thing then in its sufficiency to attain its end And in every discipline that quoth he is to be counted imperfect which sinem propositum suum assequi potis non est is not of force to effect its propounded end Yea not onely the 1 act of regeneration which is all ye count as attainable here but also the 2. Act or Consummation and perfection of it is attainable and is the very end of the true spirituall Ministry of Christ which is his gift and infallible for the Text runs so concerning that Ministryes continuance here which ceases after death till we all come into the unity of the Faith and Knowledge of the Son of God i. e. to know him all alike and to one perfect man even to the measure of the stature of the fulnesse of Christ So that all that are truly born from above of water and the Spirit not Bastards born of flesh into a talk of the new birth that yet know it not into the divine nature of Christ may come up into the measure of his stature to be as he is in whom is no sin to walk as he walk'd in this world 1 Ioh. 2. 6. 1 Ioh. 4.17 or else the end of the Ministry is frustrated And to say that God appoints a means to an end no way attainable I.O. Himself detests that as his principles are and so do all that hold that undenyable maxime that Deus nil facit frustra Again t is the end of the Scripture quoth I. O persicere omniae to perfect All things pertaining to our salvation Therefore perfect salvation from sin is here attainable otherwise the Scripture is not perfect as I. O. sayes it is to its own end sith it ceases in the world to come as he confesses also therefore though he contradict himselfe so as to say the Scripture obtains not its end here yet if his saying that it does obtain its end and its end is saving the soul be true this ad hominem is an Argument out of his own mouth sufficient to evince to the stoppoing of it a possibility of being saved from sin in this life Again they that walk not after the flesh and fulfill not the lusts of it sin not for sin is the fruit and effect of the lust which must conceive be consented and yielded to before sin can be brought forth Iam. 1.14.15 a man must be led away of his own lust before he sins But there be some that walk not after the flesh that fulfil not the lust of it Yea they that are in Christ Jesus to whom is no condemnation which condemnation by the Law is where ever sin is which is the transgression of the Law Rom. 8.1 yea more expressely they that are in Christ are new creatures the old things the old man and his deeds 2 Cor. 5. Rom. 6. Eph. 4. Which is renewed after the Image of him who created him in righteousness and holyness of truth not a meer imputed one a meer computed one an imaginary one a sound of words a talk not a shadowy one not a shew of holinesse where it is not substantially inherently indeed and in truth but a sinning under the name of Saints Yea more expressely yet from Rom. 8. If Christ be in in you the body is dead because of sin and Rom. 6. how shall we that are dead to sin live any longer therein such there are in whom Christ is and these are dead to sin and those that are dead to it live not in it it is mortified in such in facto esse not in fieri only i.e. mortifying ever as long as we live yet never dead till they be dead as our dead Divines deliver Ye most expressely of all Gal. 5. they that are Christs and some are his though the pleaders for sin and the Devils dwelling in them till they dy are none of his have in praeterito crucified the flesh not with the actions of it onely but also with the affections and lusts thereof And though there is a time of dayly dying I dyday●y saith Paul 1 Cor. 15. in the light which is the crosse of Christ to the ca●nailm●nd to the world and the lust of it which passeth away before him that doth the will of God and abideth eve● Yet there is a time of being crucified to the world with Christ and the world unto such which Paul witnessed 2 Cor. 12. And howbeit 14. yeares before that Paul hast a Thorn in the flesh a Messenger of Satan to buffet him least through many Revelations he should be exalted above measure whence the Ministers of the night and darknesse argue a ma●●i ad m●nus that Paul sinned while he liv'd much more must others not heeding that his Thorn was but a Temptation to prevent his transgression and therefore no● a transgression of itself for Christ was tempted yet never sinned and beside though it lay haunting and attempting him and was not soon removed yet on his prayer that grace was given which was sufficient to support him under it so that he fell not by it yet if it had proved a transgression 't would not have proved him that sine'd 14. yeares ago to have been a sinner now much lesse to have sinned so long as he lived and so to have been an as for example for all seeming Saints to argue from that they may safely and must unavoidably continue sinning to their dying day Therefore salvation from sin is attainable in this life Yea this very conclusion here inferr'd is in plain termes asserted by Peter of the Saints 1 Pet. 1. of whom he sayes that they received the end of their faith the salvation of their souls which salvation I say till is from the sin which slayes and separates it from God or else from nothing Moreover such as walke after the Spirit and in the light and are led thereby these sin not nor do