Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	deed_n	flesh_n	mortify_v	5,880	5	10.8136	5	false

Text snippets containing the quad

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

same rule thereof Phil. 3. Galat. 6 Walk they not in the same spirit walk they not in the same steps which that Spirit of God in them treads out for them Have they not that Spirit of Christ And if any man have it not for his Guide Leader Governour in all he doth as well as his Comforter is he Christs He that hath it not dwelling in him infallibly directing divinely inspiring him is he Christs Do not all that are in Christ Iesus to whom there is no condemnation all save such as go condemned in themselves to whom there is nothing but condemnation from God walk not after the flesh but after the spirit Do they not live in the Spirit walk in the Spirit pray in the Spirit sing in the Spirit serve in the Spirit and not in the Letter minister every one as of the ability God giveth from the Spirit not barely from the Letter And so though they may use the very words that are Letter and be well read in the Letter and quote the Letter as Christ did and the Prophets and Apostles did the outward writings one of another and by the Spirit be guided to utter the same words verbatim See Isa. 2. Mic. 4. and be mightier in the Letter then those that are Ministers of no more then the Letter yet are Ministers not of the Letter but the Spirit Are they as well as the Spirit is in them not in the Flesh but in the Spirit Are not all that are not in the night and in the darknesse and the children thereof but the children of the day of the light which is the Lords day in in the Spirit Rev. 1.10 Do they not by the Spirit mortifie the deeds of the body Are they after the flesh Come they not by walking in the Spirit not to fulfill the lusts of the Flesh but to crucifie the flesh with the affections and lusts thereof Doth not the Spirit of God in them I ust against the flesh Doth not the law of the spirit of Life which is by Christ Jesus deliver them that follow it from the law of Sin and Death that they were once captivated by Doth not the Spirit quicken and give them life Doth it not help their infirmities pray in them with sighs and greanes and because they know not how to aske any thing as they ought doth it not make intercession for them according to God Are they not born of the Spirit and after the Spirit Doth not the Spirit of God bear witnesse to their spirit that are his children that they are so Doth it not reveale the great things of God and by that revelation make them know the things that are freely given them of God Is it not the unction from the holy one whereby they know all the things the Anoynting which was the Canon or Rule of the Saints from the beginning before any Letter was which is truth and is no lye which if they quench not grieve not let it not but let it abide and remain in them will teach them infallibly of all things so that they shall not need that any man teach them and which they abiding in the Doctrine or teaching of do not erre as the wicked world thinks they do but continue in the Son and in the Father Are they not led by it from under the Law and out of the Letter up into the life which the Letter speaks of but it self onely giveth out of the works of the flesh which in and by the light are manifest into the fruits that it self brings forth Doth it not bring all things to the remembrance of such as are led by it as all the Sons of God are that ever Christ spake Doth it not guide all such into all truth and onely into truth and not into any falshood delusion or deceit Doth it not take of Christs and shew it unto them Doth God do all this first or last more or less for all his people and doth none of all this amount to so much as the motion of the Spirit or divine inspiration Are there no spirituall men now in the world and is not every spiritual man a Prophet or more then a Prophet for though all in the Church are not Prophets on such a score and in so high a rank as thou reckonest on i.e. such as have witnessed a sending forth abroad on some service to others the service of some lying yet nearer home and in present reference onely to themselves some like the Sons of the Prophets at Iericho and Bethel 2 Kings 2.2 Kings 6. being yet under the Schoolmaster that leads to Christ in their nonage going as it were to schoole not at Athens nor yet at Oxford nor Cambridge where the Schools are not like that of theirs neither is the waiting in order to the Ministry like that of the Sons of the Prophets at Iericho but rather like that of those to whom it was said tarry at Iericho till your beards be growne which injunction many of our Iunior Academicall Students do not keep neither for howbeit Barbá non facit Philosoph●m nec cucullus Monachum much lesse do either of these make Ministrum Christi yet severall of them if a good Living can be had before do not abide so long as till they be Masters of either beard or hood but are ready to run out with the shells on their heads and to hasten into their humane work of Prophesie before that time But at Bethel i.e. the house of the Lord waiting at the gates of wisdome it self and watching daily at the posts of her house taking councel at the mouth of God out of which onely cometh knowledge and understanding learning of him in silence with all subjection to his will as in the light it is manifest concerning themselves first in the particular purging their own persons first from youthfull and noysom lusts that they may go forth if the Lord please to send them and say go as Vessels of honour sanctified and fitted for the Masters use and prepared to every good work tarrying at Ierusalem till they he indued with power from on high till of carnall Babes in Christ as they are at first walking as other men having a remainder of strife and such divisions as are seen in children they may proceed Men indeed skilfull in the work of righteousnesse having their senses exercised to discern both good and evil and commence Masters not of Arts but over their own hearts and spiritual or Prophets which are intimated to be all one by the Apostle in the same Epistle wherein he saith some are yet but babes and in a measure carnal and all are not yet spiritual nor Prophets 1 Corinth 3.1 2,3 1 Corinth 12.29 1 Cor. 4.37 yet all to covet the gift of Prophecy as the best of Spirituall Gifts yet inferiour in excellency to that way of love Though then I say all be not Prophets yet all spiritual ones are prophets or more then Prophets and

to pay his Creditor 20l. should never pay it him upon the pretence of an impossibility to perform his promise if he do once pay the mony I must ever owe him the mon●y and stand engaged to endeavour to pay it therefore unlesse I make my selfe uncapable of performing my promise which I am alwayes mindfull of performing I must never actually pay it But now as to T. D's place who would it seems willingly be alwayes in Gods debt during his life but never come out of it till after death ever owing so much love as fulfills the Law but never practising it so as to fulfill the Law I must arrest him for all his shift and deny the minor of his Argument We are not required to be alwayes doing or endeavoring to suppre is and mortify sin so as never to bring the work to accomplishment in th ss life but once to effect it before we dye for As they are blamed that are over learning and never able to come to the knowledg of the Truth So are they as little accepted that are allwayes seeking to God dayly in pretence as a Nation that had a mind to do Righteousness asking of him the Ordinances of Iustice seeming to take delight in approaching to God that they might know his wayes alwayes when the appointed time comes Fasting and Praying humbling and afflicting their Souls for a day and hanging down their heads as a Bullrush thinking that to be a Fast of the Lords chusing and the acceptable day of the Lord yet never loosing the bands of wickednesse nor undoing the heavy burden nor breaking every yoak nor letting the oppressed Seed of God in their own hearts nor without neither go free ever and anon fasting for sin never from it ever reforming never reformed ever running never obtaining alwayes making a shew of mortifying sin never making any true effectuall mortification of it ever warring never overcoming nor quenching the fiery darts of the wicked nor dislodging the vain thoughts that are in them nor coming to the end of the Commandement which is love from a pure heart good conscience and faith unfamed allwayes beating the aire but never keeping under the body nor bringing it into subjection to the power of Truth ever owing that love which works no ill but fulfills the Law never performing any thing but that hatred which breaks the law debtors alwayes to the Spirit but living after the flesh and never by the Spirit mortifying the deeds of the body that they may live to God such sluggardly wishers and wouldens and seekers and respecters and pretenders and striuers and runners fighters reformers and mortifiers will be cast away at length for all their constant endeavours sith they do not so much as look to overtake what they run after nor reach the high prize they professe to presse to in this life which if they do not themselves say also t is to late to effect and obtaine it after death But Qui cupit optatam cursu contingere metam Multa tulit fecitque puer sintavit alsit 'T is good for a man to bear Christs Yoak in his youth sith the Soul of the sluggard desireth and hath nothing but the Soul of the diligent shall be made far As for the residue of T. Ds. reply to the argument above as some of it has bin toucht on before so what was not is scarce worth mentioning He tells us v. 6. which talks of respect to all Gods Commands explaines all the other Rep. T. D. sayes so but wher 's his proof beside if it be so a true real respect though such a slender one as he rests in does not stands in a due and true observation of them is he worthy to be respected as a true respecter of Gods Commandements that breaks them T.D. David excludes himself from the blessed Estate if undefiled and doing no iniquity be meant strictly here sith his wish v. 5. and other passages shew he was not free from sin which surely David did not intend because Psal. 32.2.5 he pronounces blessednesse to the man in whose Spirit is no guile who is sincere as himself was at that time though then under the guilt as is supposed by interpreters of his great sin of murder and adultery for which Psal. 51. was composed Rep. 1st some of this dirty stuff I spoke to but a little before the falsehood of which is evident for whereas the Scripture sayes David was not upright in the matter of Uriah T.D. sayes yea he was sincere and had no guile in his Spirit when under the guilt of those great sins 2d as to the rest what if David did exclude himself If he were under those great evills he might well exclude himself from the blessednesse of sincere ones till he came into the sense of Gods Love again to repentance while he pronounced the undefiled ones blessed that did no such iniquity he had reason to take the curse as his own portion to himself and to cry out of himself Talaiporos Anthroyos O wretched man that I am more deservedly then Paul who though in zeal of God shedding blood yet was 't is like never such a deep Adulterer and deliberate Murderer as David was in Vriahs case and as God said to Israel Hos 9.1 so might David say to himself rejoyce not thou as other honest people for thou a●t gone a who ●ing from thy God and if that were his case as thou intimatest it was wherein he was so desperately defiled with filth and blind he might well exclude himself from it having no reason to take to himself the blessing of the undefiled or whether he excluded himself or no from it this I am sure for all thy foolish dreams about Davids good Condition Iustification Blessednesse and Vprightness whilst under the guilt of those sordid Iniquities that the Scripture excludes him in that case so far from blessednesse that it concludes him neither upright as thou simply dost not so much as a respecter of Gods Commands which at least thou dorest he was even when he called that all abomination whiles thou Judg him as Indeed thou doest to have respect to Gods commandments that despises both God and him for 2 Sam. 12. as much as thou smoothest over those abominable businesses the better to sooth thy self and some sinful Saints like thy self in your lusts and iniquities as no more then Saints infirmities who have respect to all Gods Commandemets in respect of design and indeavour though falling short in accomplishing yet when Nathan came to him well-nigh a year after he had lyen in that dirty pickle in impenitency under the guilt of those gross impieties he is so far from sowing pillows and daubing with such untempered morter as thou dost and from including him in the lists of sincerity and owning him as one that had respect to all Gods Commands that he convinces him of his wicked hypocrisies and condemns him as one that had despised both God himself and

foreknown faith or unbeleef to be scarce one of a thousand telling us a new-found world of men in the Moon of their own fancies and making the Letter which they call the Word the Foundation of that World which God hath set up in this World so I.O. doth p. 48. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wheel within a Wheel his Church and asserting the term World Ioh. 3 to denote the Elect a few in it only as T.D. at the second dayes Disptute at Sandwich to which he had his answer much what to the Tun● as follows that if by the World the Church or Elect only is meant then those six verses viz. 16 17 18 19 20 21. must be read and rendred thus viz. For God so loved the world of the Elect. that he gave his only begotten Son that whosoever in all that world of the Elect beleeveth in him might not perish but have everlasting life For God sent not his Son into the world of the Elect to condemn the world of the Elect but that the world of the Elect through him might be saved He in this world of the Elect that beleeveth on him is not condemned but he in this world of the Elect that beleeveth not is condemned already because he hath not beleeved on the only begotten Son of God as if some of the Elect did beleeve and yet others of their very peremptorily elected ones both to faith and life might not beleeve and so be condemned and perish And this is the condemnation of those elected ones that perish that light is come into the world of the Elect but men elect men love the darkness more then the light because their deeds are evill For every Elect one that doth evill hateth the light neither cometh to the light left his deeds should bee reproved but hee among the Elect that doth truth commeth to the light that his deeds may bee manifested to bee wrought in God Much more was replied to T.Ds. dream then then shall bee repeated in this page because I am here in talk with I.O. to another purpose about the Letter which is not a little served by the inserting of so much of it here as occasion is the universality of this true light I.O. owns to bee the Letter may be transiently touched upon again before the end only thus I say here to that absurdity of T.D. who is not alone in it it being the doctrine of most of our Modern Protestant Divines the odness of which which I need not bid any one that is well in his wits to behold I shall leave to all men among whom if any will bee ignorant let him be ignorant if any be honest he will see it in due time that the word World which is sometimes used to express the whole fabrick of the Vniverse Matth. 16.26 and sometimes when predicated of persons all men good and bad as here Ioh. 3.1.16 17 19. and sometimes for the major part of men which are the worst lying in wickedness and wondring after the beast or at best in but a form of Christianity 1 Ioh 5. Rev. 13. and sometimes for the whole Race of the wicked abstract from the Righteous seed which are the fewest Ioh. 17. yet I here summon all men in the World to shew so much as one Text wherin is used to express a minor part of men unless by an Hyperbole as Behold the World is gone out after him or one at all wherein it s used to express the Saints Church or Elect in a sense abstract from or exclusively of the wicked and I shall yeeld they have shewed me more then ever I could yet finde at least though t will be little to disprove the universality of Christs light in all men Till then that that is done not tri●●ingly nor seemingly for a shew but solidly seriously conscientiously cogently irresistibly and substantially I must be excused if their mundus electorum ex mundo electus as they speak which is one of the many Chris-cross Round Os that I.O. and T.D. dance together in among other Divines in their Divinity Doctrines do pass for me under that most proper name that I.O. himself gives it of a Wheel in a Wheel indeed But lastly that the universality and large extent of the light Ioh. 3.20 21. said by I.O. to be the Letter is such as the Letter is not adequate unto and therefore cannot be meant by it let the two verses answer it themselves and let the first of them speak first on behalf of both Every one that doth evill hatetht he light neither cometh to the light left his deeds should bee reproved but he that doth truth cometh to the light that his deeds may be manifested that they are wrought in God Rep. 1. This light whatever it is is hated avoided a●d shunned by every one that doth evil therefore it cannot be the Letter of the Scripture in various respects 1 Because abstract from the Doctrine teaching and light of Christ which is in the heart and conscience the Letter i neither hated nor shunned nor feared by the evil doer nor need be for fear his deeds should be reproved by it for though de jure the Light by the Letter sometimes and sometimes without it manifest evill deeds for the works of the flesh as well as the fruits of the Spirit are manifested the Letter saith and that all that is reproved is manifested by the light not the letter it self and what ever doth make manifest is the light Gal. 5. Eph. 5. yet that by which de facto his deeds i.e. every mans own deeds are reproved if evill and manifested so himself to be good is the light in his conscience without the Letter which as well without the Letter as with it shews moral good and evill and without the Letter ever shews every mans own deeds de facto to himself and that from God as I.O. confesses a man needs no witness without him to assure him that what his conscience speaks it speaks from God c. p. 45. if he be in deceit it will tell him yea in short by this light there Christ shews as he did the woman of Samaria all that ever they did which thing the light as shining without in the Letter only doth not much less the Letter without it for that tells only what men should have done not what de facto they have done within themselves so that evill ones need not much more fear coming to that alone then a Thief in the night need fear being discovered by a dark Lanthorn that hangs up without a candle in it for the Letter alone is but as the Lanthorn and t is as evident that thousands of evill doers who hate the light and dare not come to it are not ash●med nor afraid of comming near the Letter they couzen cheat are bloody cruel proud and wicked steal lye swear commit adultery c. yet read hear love to look in the Letter buy Bibles applaud it preach

unhealed and be left unsaved for ever and at last no more moved by the Lord and his Spirit because he often would have led drawn guided and gathered them unto himself but only that they would not Will you neither believe the Qua. nor your selves neither that there are times and opportunities wherein evil men of the world who never are led into higher things by the Spirit because they refuse to follow it where it strives are moved theopneusto breath'd and blown upon and inspi●ed with good motions from the Spirit and hear the sound of it as of the wind though not heeding it never come to be born nor begotten by it unto God nor to know either whence it cometh or whether it goeth or the hidden life of those that are not so full of Ta●tle about Regeneration as ye are who are born no higher then of flesh and blood and the will of man to your fancied faith but born from above of the Spirit and of God in very deed Doth God then more or less move all men by his Spirit and doth he not move his own people in these dayes by his Spirit Doth he inspire evil ones sometimes so far though we find few or none of that Gang now so far in sight as they were unless they see and say they do not as to make Prophets of Balaams Sauls and Caiphasses and will he now have none in his own Church of the Seed of David himself And doth he do greater things for them and draw them up into his own image a state that must stand when all Prophesie shall have an end and will he not do that lesser and lower thing for them by his Spirit i.e. to use several of them as his Prophets and if he have Prophets whom he divinely inspires will he do any thing of moment in these last most extraordinary times and not reveal his secrets to his servants the Prophets And will he reveal his mind to his Prophets as he did to Amos and others and will not they go forth and prophesie When the Lord hath spoken who can but prophesie When he gives the word himself as he doth in these dayes into the mouths of Babes how great must be the company of those that publish it yet such as I.O. who of the two are better acquainted with the Liberal Arts then the Liberal Hearts would shut these dayes to which the promise of Prophesie Inspiration Revelation Vision Infallible manifestation as to the measure of it is mostly made from sharing at all in these things with the Primitive times which had but the earnest first fruits sprinklings and droppings of that which in fulness was to fall down and be poured forth in these last Generations and because these Seers see not and these Prophets prophesie not themselves the Sun being set upon them and they being benighted in that massy Chaos of their own self-devis'd divinity that they cannot divine where they are nor infallibly what they have to do they say to the Lords own Seers see not and to his Prophets Prophesie not unless you will prophesie smooth things and deceits as we do and cause the Holy One of Israel to cease from before us and because they cannot let their word be as the word of all the Prophets who with one voice flattered Ahab to his own ruine but must speak what God bids them which is never good but evil of an evil Generation therefore they hate them care not for enquiring of them but represent them to Princes and People as odi●us as they are able as Fanaticks and fools so that as 't was of old so 't is now the Prophet is a fool the spiritual man is mad and become hatred in their houses of God and as haughty Haman did who lookt for more cap and congee then honest Mordecai could honestly give him incensing the powers of the earth against them Esth. 3.18 As a certain people scattered abroad and dispersed among the people in all the Provinces of the Realm whose Laws are as Gods are from meer mans divers from all people who keep not the Laws which yet they keep better in case of Tythes and some other things by far then the Nations own Lawyers Priests and People so that it cannot be for the Kings profit to suffer them though they are for all they carry neither sword nor spear the very Chariots of England and the horsemen thereof and therefore as modestly as he desiring if it may please the Powers that the heads of them may hang high enough for examples sake and the rest of the Race some way or other be destroyed and if not banisht at least for all their womanish complainings thereof punish'd and imprison'd which they by their tumultuousness pull voluntarily on themselves as such whose lyes deceits wickednesses hypocrisie are testimony enough of their non-perfection to us quoth I. O. who rakes in what reports the rude multitude raises on them prints them out makes such ill use to himself of the ill doings of some that fall from the light whose miscarriages are less own'd by them that stand in it then by any as to saddle the wrong horse and among many others as unreasonable as himself in that for the sakes of such as turn from it to speak write and act no little evil against the Truth it self And whether I. O. who keeps such a scraping of their Divine Inspiration in honour of the old Prophets who are long since in their Sepulchres and Tombs which the old Scribes garnisht and of the Apostles Paul Peter c. to whom the latter Scribes together with their pictures upon them have devoted high pillars at Rome and beautiful Temples and Colledges c. call'd after their names throughout Christendome who were as all persecutors still are the Seed and Children of such as flew them and thinks if he had been in the dayes of those his Fathers he would not have been a partaker with them in their blood who yet is now helping to fill up the measure of the Chief Priests who were ever the chief persecutors of Gods People that wrath may come upon them at last unto the uttermost would not indeed have done the same things to them had he been coataneous with them that he hath done to their Seed and Successors in faith life light doctrine motion mission and conversation in these daies I for my own part know so well that I need none to tell me but as for I. O's part who yet knows neither himself nor others nor the Ancient nor the modern Prophets and Apostles nor the false in these dayes from the true nor any thing yet as he ought to know it I wish him singly to consult with that of God in his Conscience to which I appeal which will give him to know it as truly as I do So then it s not for want of Prophets that our great Professors are so unprofiting nor of men divinely inspired to call them to

that 's a Saint is born of God and 〈◊〉 that 's ban of God doth not s●n neither can because so And though there be among the Sons of God degrees of growth in Grace and Faith as to the measure of it as I said degrees among believers for which T. D. sillily suppos'd I meant that some of these have a mixture of sin with their grace page 18. 1 Pamp. Yet I deny any mixture of sin and grace together which they are no more capable of then water and oyl but every Believer and Babe as so that is truly born of God is perfect after Christs own Image and in the Divine Nature though not yet grown up into the measure and fulness of Christs stature and stands justified and accepted in the sight of God and out of the condemnation while out of the transgression and every unbeliever in the Light is out of God and Christ who are Light is in the darkness and of the Devil the Prince of darkness and is in the condemnation because in the transgression and one with that Seed which is in the Reprobation and each Seed and the Son that respectively is born of it hath its own proper portion divided out unto it and that which is of the Spirit hath life together with it and who is of the Serpent and the fl●sh sows to it and if not parted from it must perish together with it and accordingly reap nothing but corruption And as to all the rest of T. Ds. R●plyes to our Reasons rendred as to this point at the Dispute at Sandwich which Replyes of his having no more force of reason in them then there is strength in a rush as to their reaching to hurt the truth though I need not take any notice of them in order to the consuting of T.D. he having so fairly consured himself already as is above shewed yet for the sakes of such as are honest hearted and willing to see the truth I may run over to the rest in such wise as follows Next then in answer to G. W. who told him truly how he wrested the Scriptures to his own destruction for so by his Emphases he does indeed T.D. sayes no● ●●r quoth he the New-birth agrees to all the Saints and if it excludes the being of sin here he goes off from the terms for he should have said the sinning acting or assenting to sin in some it must in all for the Seed remains in all as well as any Rep. I say so too and therefore for the reason is sufficiently rendred above it is that no Saint that 's born of God as so doth sin or can while such if he do he is no Saint 't is the sinner and not the Saint that sins which is begotten back by the Devil from that of God into his own Image Likeness and Nature and by the Serpent beguiled again as Paul was jealous the Corinthians would be and as the Galatians were bewitched form the obedience of the truth But now quoth T. D. least ye should be so mad as to assert all Saints to be free from sin from sinning still he should say for sin may be dead in a man who sins not nor lives in it pray read Joh 1 1 8 If we say that we have no sin we deceive our selves and this is spoken of such persons as of whom it is denyed that they commit sin persons that had fellowship with the Father and his Son Iesus Christ v 3. Rep. Here he hath brought more fuel for that fire that is already burning his drossy divinations The foolish Woman can do no other in the day that 's approaching but pull down her own House with her own hands And so doth folly befool the divine doers against the truth in these dayes into an utter undoing of themselves T●is is spoken of such quoth he of whom it s said they commit not sin so say I and of such of whom it s said they sin not Therefore T.D. may be sure he can fetch nothing hence in proof of it that they do sin It s said of such quoth he as had fellowship with the Father and Son so say I which proves them not now to be sinners but must necessarily prove them and so indeed it does to be free from sin and the deeds of darkness not sinning not walking in the darkess or any deeds of it but in the Light now at least what ere the had done in which light who walkes as it leades him cannot sin any more then he can that walkes not after the fl●sh but after the Spirit and is led not by the flesh but by the Spirit which Light and Spirit never led any yet into sin So the very Text and his own rea●on T. D. brings to conclude them Sinners excludes them utterly from being Sinners now for had they been so they could not have had that fellowship with God and Christ which T. D. said they now had For God is light in him is no darknesse at all if we say we have fellowship with him and walk in darknesse we ly and do not the truth but if we walk in the Light as he is in the light then have we fellowship and the blood of Christ cleanseth us from All Sin If we say we have no sin we deceive our selves and the truth is not in us But if we confesse our sins he faithfull and just to forgive us our Sins and cleanse us from All unrighteousness if we say we have not sinned we make him a lyar c. Who but such night Owls as can see better by night then they can by day can pick out such a thing as this from any one of these verses viz. that Iohn and the Saints he here writes to even of the least growth and lowest measure however they had been so did sin and were sinners at this pres●nt when he wrote it That they all had sin once and had sinned its evident enough as I told T. D. then for if we say we have not sinned saith he we make God a lyar Yea had they never sinned they had needed neither that pardon nor purging and perfect cleansing from all sin all unrighteousness he there affirms they confessing their sins God was faithfull to give them as well as to forgive all what they had committed and which they then witnessed in praesenti but that at this time they were sinning and sinners not one title in all that Text doth Testifie T. D. But yea must not think to ●ut us off●s● quoth T. D. v. 8. 'T is Amartian Ouk Echomen and the other is Ouk Emartekamen suppose the latter verse to be understood of the sins which praeceded the new birth yet the former is expressely de presenti that we have not have had no sin Rep. Who doubts of this but that E●h m●n is the present tense we know Iohn saves if we say that we have no Sin we deceive our selves But what then my friend because he sayes

till the time that we come to see them and that come forth which is the onely Evidence which we come to see them by and he that p●ates of that thing as being so or so which to him is not yet known so to be is a buisie body whose tongue runs afore his wit his lips before the light that would lead him out of darkness his thoughts not a little out-run and out-reach his Reason Tum demum apud nos res dicuntur fieri cum incip unt patefieri to us things are onely as they appear so that whoever perks up and prates of what he knows not and of matters that yet to him are not which work which is that of the Priests in many things he that shall count him that 's in it a wise man shall by my consent be canonized a fool for his labour Iustification in Gods sight of a sinner is say the Priests before any Sanctification is at all in him but neither the sinner can know that there is any such matter as pardon of his sin or that he stands just in Gods sight appears not at all to himself not yet is it evident to us who tell him 't is so neither can we know it any more then he till Sanctification appear in him from which as that which goes before it ever in our eyes we come to the sight ●f it yet if he will believe us who speak of a thing we know not and talk we know not what and if he will take our words for it that his Iustification is before he be Sanctified who have no other Evidence of it our selves or whereby to make it Evident to him but this of his Sanctification which is evermore that which goes before the other for ought we see or can discern and if he will trust us implicitly at a venture he may but if he will not say I he may safely chu●e And as to that speech of thine out of Dioda●us I dare say it was not a Deo datus concerning good works justifying a man declaratively and serving in Iames's sence to approve a Believe in the sight of men for there 's not Truth in 't if meant so onely and exclusively of their use to Iustifie formally and absolve a sinner in the sight of God as it must be if it serve that turn at all to which thou usest it yea I contrarily affirm yet not denying but that they do decla●e before men the Faith of him that professes to believe in Christ to be true and not hypocritical that they also tend as well as that t●ue Faith they flow from to justifie formally and absolve sinners in the sight of God And though Paul Rom. 3.27 concludes that a man is justified by Faith before God without the deeds of the Law yet he never concluded as you cloudy Expositors of him conclude of his words which ye wrest beside his Right to your wrong meanings any such ma●●er as that a man is justified before God without the good works of the Gospel between which of Christs in his Saints and those of the Law which are mens own done without Christ of themselves ye never distinguishing run so far into confusion as ye do which deeds of the Law done in mans own thoughts willings and run●ings and not in the Light and Spirit of Christ the Power of God never reach the thing that is run after that is the fulfill●ng of it without which there is no life for the Law requires brick but affords ●o 〈◊〉 good works but it gives no strength to weak man in the flesh and fa● wherewith to perform ●o the Letter onely kills and onely the Spirit giv●s the Life So both Paul and Iames and we as much as Diodate and T. D. do for ever shut out them yea and so much more then any of you do we deny the deeds of the Law so done as to the doing us any good toward our absolution before God by how much we do both in our Life and Doctrine establish onely the deeds of the Gospel while you who doctrinally exclude the Laws deeds do yet practically establish them to your Iustification for howbeit in words ye establish Faith as that by which ye stand justified formally before God yet that faith ye act who believe God accepts your persons and perf●●mances without his Righteousness inherent in your selves and while ye are yet impurged and not so much as believing you can or must be here purged from your sins is far from the true Faith of the Gospel being no other then the false faith or true fancy of those who were of Moses and the Law that trusted in lying words that could not profit them Jer. 7. Isa. 1. Isa. 58.3 who thought God did them wrong if he justified and accepted them not in their fastings and services though they never fasted from their iniquities nor loosed the bands of wicdedness as if when they had been at their formal humiliations for a day they had procured some dispensation to let Hell loose again and were then delivered to do abomination this kind of barren leafy lean-faith of yours who look for life in it is one of those deeds of theirs who were of the Letter and Law and not that of them who are of the Gospel Faith which formally justifies before God which who are of are blessed with faithful Abraham But now as to the Faith and other good works of the Gospel which all are the works of God himself and Christ Iesus working them in his Saints among which Faith in the Light is the first from whence others come without which they cannot be any more then it can be true without them and by the Name of which Faith for as much as all follow it all the rest are denominated in gr●ss John 6. This is The work of God that ye believe on him whom he hath sent these are the Righteousness of Christ and of his Saints which is One the being of which in them and in him and not their being in him and not in them is counted by God to them as their Righteousness nor doth the Faith without them any more then they without it both which concur as one cau●e thereunto obtain formal Iustification in the sight of God So that there is a doing some and sometimes the same material good which deserves no good nor acceptation but rather evil and reprobation from God being not good formally but evil before him while the same that does material evil also does that good and such was Cains sacrifice which was else as good as Abels yet had noacceptance by Right as the other had because sin lay still at the door and 't was not the Righteous one but the evil-doer that did the good and the sinner whom we know God heareth not who had he done as bene as it was b●num that he did and offered it as well as the thing of●ered was good had been justified as well as his Brother If

Name of God was blasphemed for their sakes insomuch that Paul saith Rom. 2. the very uncircumcision as to the Flesh and Letter doing in the Light by which they were made a Law to themselves by nature not corrupt nature as T. D. thinks nor by the pure nature in a measure restored without or abstract from the Light the things of the Law were better to God then the literal professing Iew and more just and justified to the very judging of them who by boasting of the Letter and Circumcision without broke the Law in the heart and less lyable to wrath then the other which shews how God counts more on obedience in Morals Spirituals Evangelicals without the Letter and literals then on all Burnt-offering and Sacrifice and lifeless conformity to the Letter Yet the Heathen themselves by the Light in the Conscience though videntes meliorae by it they did mostly deteriwa sequi see much and do little at least came to know in a measure within themselves the very righteous Iudgments of God that th●se that did such things as they did are worthy of death Rm. 1.32 And thou I.O. confessest the same in thy words above-recited Iudicio Dei se subesse cogu scunt and the Light within and moral instinct of good and evil by it seconded by a self-iudgement placed in us Yea Ioh. 16. The Light and Spirit of Christ the Saints Comforter that walk in it is in the Office of a Convincer to the world of Sin and Iudgement the Law which is the Light in all is spiritual Rom. 7.14 Ob. And if ye say we grant that but what of the Gospel of the Righteousness of God and the riches of his Grace in Christ and what of Christ can be known in that Light Answ. If ye will needs count the Iudgement and wrath of God which is a depth unsearchable by any that look only in the Letter which only tells of his wrath or by any save such as living in the Light have come to feel it within themselves for who knows the power of thy wrath saith the Psalmist none say I but such as waiting in the Light have felt the weight of his hand while Judgement and Condemnation passed on their evil deeds I say if ye will reckon Wrath Iudgement and the Ministration of Condemnation none of the things of God none of his deep things nor the things of his Spirit and Gospel because your eyes are out but reckon it to the Law or Old Testament only and not to the Gospel to which yet it truly belongs or New which is the ministration of righteousnesse and mercy Yet I answer further that not only Iudgement and Wrath but the Righteousness Salvation Mercy and Grace of God in Christ and Christ himself is preached and revealed in the same Light in which the Iudgement and Wrath is revealed as it is the effectual work of the Law in the h●a●t to accuse reprove and condemn him that doth evil so V●sinet Apello I appeal to your selves who assert it is is it not its work to excuse acquit justifie him within himself who declines the evil and does the contra●y Good Is there true righteous Iudgement done where as well mercy comfort peace and acceptation with God is not ministred to the innocent though Abimelech the Heathen when they are found in integrity of heart to Gentile as well as Iew as terrour r●proof rejection and wrath to every soul that doth evil Iew or Gentile Beside say not the Texts afore-cited that the Spirit convinces the world of Righteousness as well as of sin and Iudgement and that in the same Light which is indeed the Gospel and call'd by Paul so and the Power of God unto Salvation in which the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men that withhold the truth told them by God himself and his Light in them in unrighteousness the Righteousness of God also is even therein revealed from faith to faith among the Iust that turn to and own the Light and live by faith in it Rom. 1 I know and see how page 3. 1 Pamp. T D would make a difference if he could tell how that he might maintain his natural or rather su●te natural di●course about the meer naturalness of that Light that shews Sins Duties Divine Attributes between that one Light say I in which the wrath is revealed and in which the righteousness is revealed where in answer to that unanswerable saying of Paul about the To Gnoston Tou Theou when G.W. used it against him thus Thou sayest 't is meant of a Natural Light whereas 't is said to be the knowledge of whatsoever is to be known of God Rom. 1.19 T.D. replyes thns sillily the Apostle intends that what might be known of God without the preaching of the Gospel was known to the Gentiles verse 16.17 'T is by the Gospel that the righteousness of God is revealed Rep. As if we must think the Apostle in that phrase Whatever is to be known of God is manifest in men excluded and excepted the Light of the Gospel and inward Word of which he talks elswhere Rom. 10. That it s nigh to men in their hearts And Col. 1.23 is preached viz. in every creature under heaven and meant only some nescio quid I know not what kind of manifestation that hath nihil commune cum Scripturis holds no Analogy with the Scripture because T.D. makes his shallow sensless say-so on the place whose Reply but 't is his usual way when he has nought else to say to make what additions to and alterations of a Text he pleases and then to say when there 's no such matter either expressed or implyed it intends so and so or it intends not so though so said God indeed in many Texts makes offer of Salvation to all but intends it only to a few by All is meant Some by in us in Christ and many of the like sort is not worth any other Reply then to tell him it 's not worth a Rush and G. Ws. saying to him out of Paul stands o're T. Ds. head still for To Gnoston what is to be known of God is any thing that tends to mans Salvation without such an exception as T.D. adds to the making of Paul there as he does God and the Penmen in many more Texts dissemble like to T.D. himself so as to speak one thing and intend another that destroyes the very sense of his own words But saving T Ds mis-meaning of that matter assuredly enough the same that reveals the wrath reveals the righteousness retro and that that reveals the righteousness is a measure of the light of the Gospel of Gods rich Grace and Goodness that is given to Impenitents to lead them to repentance if they obey it and so to forgiveness and life or otherwise to leave them without excuse when having trifled away the time of Gods long-suffering and forbearance in rebellion against the light

appear only to a few Besides your selves tell vs of a Common Grace which is vouchfased to All men But Friends a few words with you and to all you Followers and Fainers of this Fantastical piece of meer falsity not to say foolery who in the night while men sleep dream out this dark and Grace-darkning Doctrine of Divinity which with the abundance of Absurdities and Confusions that are concatenated to it make up such an incredible kind of Creed such a Braky messe of Belief such a Lab●rynth of lightlesse Literature such a Wilderness of wondrous Wisdome as no wise men nor any but such drunkards of Ephraim as lie like Briars and Thornes enfolded together in one false Faith that at last they may be consumed as stubble fully d●y can find any other then a winding way into nor when he is in any other way easily out of but that of the Spirit of God which searcheth and traceth out all the twinings and turnings of the Serpent upon his Rock Are you not yet ashamed the night being so far spent as it is in England and the day so nigh at hand to them that watch for it to appear upon the stage ye may well say not without a Blush as T.D. does before the world with such a Gospel of glad Tidings to it and all Mankind in it as this That God loves all mankind wills not unless they will the death of any of them nor of any sinners but had much rather they should turn from their wickedness and live and would have them all come to repentance and life and not any to perish but all to come to the acknowledgement of the Truth that in it unless they hate and turn from it and then his Justice and Wrath hath place to shew it self to so many persons they might be saved and hath sent Salvation among them in his Son the Light of the World and Word of Life not bolting or excluding any from it but such as put it away from them and thereby judge themselves unworthy of eternal Life and Bath so loved the World as to send his only Son into it to such as were else lost and likely else to perish not to condemn them further but to save them even qua sic as lost so consequently all men quatenus ipsum ever including de omni from condemnation or that alias to that end intent or purpose that unlesse against his honest true sincere wishing and woulding otherwise they needs will they might not perish but have everlasting life and so loved men also as to send his Messengers among them to make universal Proclamations of his large love to all mankind and in his name to publish glad Tidings of great Ioy even to All people and the good will of God toward men An indefinit phrase in a necessary matter equivalent to an universal and to call to every one that will to take of the water of life freely without exception of any positively personally or nominatim who exclude not themselves by their own personal unbelief of his Love to them and refusal to come and without accounting any unworthy of his Supper but such as come not when call'd and put not on the wedding Garment which renders them as taking away all their sins guilt and filth beloved accepted pure and justified in his sight as well as fit and meet to come into his holy presence as by their own righteousnesse that they work and not Christ in them they are not any more then by unclean things dung losse and filthy rags and send out Hue and Cry also to summon all in to himself and blown a Trumpet too even to All people to come and welcome promising to the removing of all obstacles and and objects of discouragement and giving good ground of hope to every man that there is mercy with God for him whatever his sins have been if he come in time before the dore be shut and while God calls and woes and knocks at the dore of his own heart within by the motions of his Spirit that he will receive all comers and though they have r●n a whoring from him after many other Lovers and few men will receive their wives again that so do yet returning he will receive them so that whoever comes to him he will in no wise cast out but as he hath sent his Son a Propitization for the sins of the whole World and provided plenteous Redemption and purchased Salvation by his blood sufficient for them All so that he is able to save to the uttermost and will too effectually All that come to God by him and that it is his will they should All come also and reveals and publishes it as his will too expostulating very angrily with all men too for despising the riches of his Grace for not being led to repentance in the day of his long-suffering and salvation by his goodness telling them he waits upon them that he might be gracious to them saying O that thou wouldst hearken to me that thy peace might be as a River wilt thou not be made clean for thus cry out Clergy to All people where they preach when shall it once be Why will ye die people I have no pleasure in it that ye should and if any do I delight not in the death of him that doth but that he will and there is no remedy unless I alter my unchangeable will as I will not for mans wills sake fith I have done so much for him already that he may be saved unless he chuse to perish which will of mine is that the soul that sins and turns not from his wickedness that he may live shall die for ever and the very wicked turning from his wickedness and doing right shall not die nor yet have his sins mentioned unlesse he turn back from his righteousnesse into sin again and then be must die and though I forgave him before yet he taking his fellow servant by the throat after I must lay him up for the whole debt Wherefore why why will ye die turn turn your selves and live and work out your own salvation with fear and trembling for I have done my part a friends part towards you I have wrought in you both to will and to do of my free grace of my good pleasure it wants but your putting that into act which I of my free Grace have put into your power and your willing and doing accordingly and your getting up and trading with your Talent and turning to the light that I have entrusted you with and reprove your evil deeds by will ye alwayes resist my holy Spirit when it moves in your hearts and be stiffe-necked and stubborn Turn yon at my reproof though ye are fools scorners delighting in scorning and I will pour out my Spirit upon you and make known my words to you if not as I call and ye refuse so the time will be ye shall cry and I will not bear you because ye

the deeds of darknesse which are sin For the light and Spirit lead none into sin But there be such as walk in the light in the day in which if a man walk saith John he stumbles not 1 Ioh. Much lesse falls● There be some that walk not after the flesh but after the Spirit and are led by the Spirit and those that are led by it are not under the Law the lash of which they would be under as all sinners are if they transgressed it but under grace And these are the Sons of God those that are born of God whom the world knowes not 1 Ioh. 1 2 3. for they are his hidden ones Psal. 83. against whom they take crafty councel as against an impure generation though they purify themselves even as Christ himselfe is pure whilst such as know neither the Sons of God nor whose Sons themselves are while they sin are that generation that 's pure in their own eyes though not yet washed from their filthiness nor meaning to be so here Who ever walkes after the Spirit and no more after the flesh and lusts of it at it seems by that very Text Rom. 8. some do to whom alone there 's no condemnation because no sin for they are in Christ so out of the transgression in the light out of the darknesse in but one of which a man can be at one time such sin not who ever they be unless T.D. I.O. and the whole Gang of blind guides who tell people that none but that person that Christ appeared in a Ierusalem ever were shall or can be fu●ly freed from sinning in this world will being ●ore shooes in that sink of sottishness run ore boots too so as to say the Light and Spirit leads such as follow and walk after it into lust and sin Therefore there are some that live without sinning And this is one infallible Argument from the very letter it self if it were not become now as a Book sealed to the learned lookers into it that freedom from sin was attainable by the power of Christs light and the grace of God which alone even we say is sufficient to that end and was attained by Paul and others then and therefore may be now even in this life in that Pan● declares concerning Law of the Spirit of life which is in Christ Iesus the head from whence as the holy ointment it runs down to the Skirts of the Garment and as the unction 1 Ioh. 2. abides in his body teaching all things it had made him free from the law of sin and death of which Law of sin and death he relates in that 7. Chapter that he was once wretched by reason of its carrying him captive to it self of its motions of sin working in him and bringing forth fruit in him unto death of its warring in his members against the Light or Law of God in his mind by which he had the knowledge of sin in the very lust of it as that he should not covet nor lust to envy anger uncleanness c. Which the Scribes and Pharises Mat. 5. and Paul himself while a Pharisee looking into the l●tter without only as he did from a child knew not till he turn'd to the light within and came to the Law in the Spirit till he and it came to look each other in the face from which time and not from his looking into the letter he saw the Law in the spirituality holinesse righteousness and goodnesse 〈◊〉 and for all his former formality and strict pretence to unrighteousness profession of a letter ad extra his own meer naughtinesse and carnality as that of one that was still sold under sin and a committer of it in the sight of God from whose wrath that old drosty dunghilly righteousnesse of his own Phil. 3. which was not Christs as T. D. blasphemously belyes it to be p. 22. 1. Pamp. could not deliver him till he witness'd himselfe cloth'd with another even that righteousness which is of God by faith in Christ not imputed onely but imparted also to the true sanctification as well as justification of every one that believeth which passages nevertheless of that 7th chap. to the Romans and that 12. of his 2d Ep. to the Corinthians our senseless Seers have made among others one of their main common places from whence to prove the very contrary even that there is no such freedom from sin while in the body but that of necessity it must be acted by the Saints themselves while they breath upon this outward earth For say they if Paul complained of a body of sin and death while he liv'd and how he was sold under sin and carryed captive to the Law of it and of the Law of sin wa●ring in his members against the Law in his mind so that he could not do the good he should but when he would do good evill was present with him and also of a Thorne in his flesh a Messenger of Satan to buffet him as he does 2 Cor. 1 2 3. c. and all this after his conversion to his dying day Then much lesse can any other Saints expect to be set so free from sin by what power soever in this life as to live and not sin and such like But Paul did so therefore what man can do otherwise Who can ever live and not sin Thus they argue against Qua. as a damnable sort of Hereticks that deliver a doctrine of Devils because they hold out as attainable that hellish thing as they count it call'd holiness and such freedom from sin in this life so as not to commit iniquity any more not considering all this while that Paul in those terms speakes what he once was yea even after his conversion to the light till sin was wholly subdued by the light condemning it in his flesh and bringing forth in him judgement over it into victory and not of what he was at the writing thereof in which time he sayes the Law of the Spirit had made him free from that Law of sin Not yet heeding at all that the Thorn in the flesh was not a transgression but a temptation with which God exercised him that he might shew the sufficiency of his own grace to support and keep him from transgression even from that sin of being exalted above measure and that no lesse then 14. years before he wrote this and not just then when or while he wrote it much lesse a transgression that remain'd unmortified in him till his dying day One argument more I shall urge from I O's own book thus viz If perfect Salvation from sin be the proper end of the Scripture and it be perfect to that its end and does perfect it and yet does what it does in this present world or nowhere to which it is accomodated only and ceases to do ought into the world to come then that perfect Salvation must be wrought out by it or here or no where at all But