Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	free_v	sin_n	whoredom_n	72	3	16.2895	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

not in Heaven within but on earth without so to him that stands as T.D. doth on his head with his heals upwards and his head down towards the Earth where his feet and heels onely should be as downward seems to be upward so does upward to be downward But so it seems to the great Whore that rides the Beast or that Woman that 's cloathed in Scarlet and for a time tramples the Holy City under feet Rev. 17.4.11.2 yet things seem no otherwise then they are to the Woman cloathed with the Sun who hath her head Crowned with the Starrs and all fading sublunary Glory and the Moon it self under her feet Rev. 12.1 As to T. Ds. trifling reply to what R H. urg'd from Heb 12 23. where Paul sayes the Saints were come to mount Sion the City of the living God the New Ierusalem into which let T.D. esolve himself whether any uncleannesse or defilement can enter from Rev 21.7 and to Myriards of Angels and to the general Assembly and Church of the 1st being whose Names are written in Heaven And to God and to Iesus and to the Spirits of Just men perfected with all whom let T. D. who sayes that place imparts not the perfection of any man on earth Resolve himself whether one dram of darkness or uncleanness can enter into Communion if 2. Cor. 6.14.15.16.17.18 and 1 Iohn 1.3.4.5.6.7 be true much more so as to make one body with them as T.D. Divines it doth as to that I say so far as it is fit to be replyed to G.W. hath done it whose reply stands unshaken by that feminine tempest or stood of impertinent words wherewith T.D. who sayes much to as litle purpose would seem to patch up a return and what G W said in short the body of Christ is perfect may be ventured among wise men to stand as it does against T D's little less then Blasphemous Counter-position that the body of Christ is not perfect for his particle yet whereby he mends that matter saying not yet perfect because some that belong to it are yet unborn this helps him not a tittle who holds with I O. the Scripture to have bin of old from Moses a perfect Rule and Canon I speak ad h●minem their own sense not mine whilst many books of it were yet not written and so I shall vouchsafe it no more then so and the rather because that reply of T D to G W was replyed to some months since but that it was neglected to be printed by such as were intrusted to see it done and whether it yet may or may not be printed before this of mine be out I cannot say Unspeakably much more might be said both in disproof of such Toyes as our D●vines talk against it by and in proof of that possibility of a perfect living without sin before death then I shall here take notice of yet 3. or 4 things that are upon me I am free to give some small bint of T D tells us God will have us excercis'd in that work of mortifying sin while we live therefore lest we should have no more worke to do nor worlds to conquer there must be no full conquest over the world nor perfect mortification of the lust of it till we be dead so some tell us Gods Children would be proud if he should not keep them down corruption as well as affliction being a most effectual means to make ashamed God will leave as he did once Caananites to excerise the Israelites and he as Thorns in their sides some sins in his Saints unsubdued as long as they love to humble and prove them and shew them what is in their hearts and such like Rep. But I trow where would pride it self be which is none of the least sins if the Saints come by the Blood and Power of Christs Light and Grace which only humbles to be fully freed and cleansed from all sin and uncleannesse of flesh and spirit and to perfect holiness in the fear of God will not pride it self then be brought down as well as other sins and Humility alone be Exalted Some tells us from 1 Kings 1 48. The man lives not that sins not Rep We say that ther 's no man that lives who hath not sinned and as Iohn sayes he is a lyar that sayes otherwise of himself but because men have sinned and have sin must they never be purg'd is there a necessity that they who now have it and now sin must needs have it and must needs sin till they dye and if they may cease from sinning as our Divines also but that they forget themselves tell us they may yea must or dye for ever every tree lying for ever as it falls and there being no Purgatory after death I say if they may and must before they dye is it then unpossible that they should and if they may ne'r so little before they dye suppose a day a week a year leave sinning may they not by the same power and light live without it 2 3 or many years before but that as the plain truth is they are in love with it and loath to part with it till it parts with them and to take heed to that light and grace that is given of the Lord to lead them out of it to repentance from it and to learn them to deny it and to live without it Godly Righteously and soberly in this present world in which neglect the hands of the evil doer are strengthned by our dirty dawbers who tell them they must leave sin all sin little sins and yet to go round again that they cannot possible leave all while they live So strengthening the hands of the wicked that he can't return from his wickedness by such pleasing sing-songs and lullabies as these not a just man uppon earth that does good and sins not and the Saints have their infirmityes and David himself was overtaken with Adultery and Murder and yet stood accepted with God and was even when under the guilt of those gross sins not in a condemned but in a justified estate and Prov 29. who can say I have made my heart clean and such like Not heeding that though none can nor do we assert any such thing that we have any sufficiency of our selves to good yet alsufficiency is in God and his grace is sufficient so that God can if men look to him in his light make clean the heart and man a young man in whom youthful lusts are strong by the Power of God and taking heed to his way by his word in his heart may cleanse his way and so some do though they are but few nor does Who can say I am clean from mine iniquity not one Exclude all from cleannesse implying only as often such interogations do no otherwise then thus viz that few can for though an interogation affirmative of this sort for the most part concludes negatively yet not alwayes universally so but some are included in

in his name and done great things nevertheless for as much as they departed not from iniquity they shall be doom'd from Christ with D●part from me ye workers of iniquity I know you not 16. Then shall the whole multitude of Transgressors of the Law i. e. of the Light of God in the conscience by which all even those that have not the Law written in an outward letter are a Law to themselves having the work of the Law written in their hearts that the Lamb of God came not to tolerate but to take away the sin of the world and that Iesus was sent not to give liberty to sin but to set his people at liberty from their sins and that in the greatest liberty wherwith Christ freeth his people there is the least licence and that the Father having raised up his Son hath sent him to blesse men they turning away every one of them from his iniquitie that those blessed ones to whom the the Lord imputeth not sin wh●se iniquities a●e forgiven whose sin is covered are such in whose Spirit there is no guile and that there is in no wise any remission of sins unto those who still accustome themselves to a dayly commission of them 17. Moreover the great and terrible day of the Lord now cometh wherein the Light which is risen in the con●ciences of men shall dayly more and more clearly shine forth in which also the ●he book of conscience must be opened that ●ut of it all men may be judged according to all things that are written therein where by the Light which is Gods faithfull witness all sin is written down in the sight of God as with a Pen of Iron in which day by the Light God will come night to us to judgement and then the righteousness grace and mercy of God shall be revealed towards all who standing still in his Light wait for him to come as a Redeemer to them from their impieries that they may be saved from the wrath that is to come upon all the children of disobedience by which light the wrath of God shall be manifested from Heaven in their own con●ciences against all ungodliness unrighteousness of men who retain the Truth in unrighteousness in which day God will reign down upon the wicked Snares Fire Brunstone and an horrible tempest all which things shall be the portion of their Cup. 18. Moreover in the hand of God there is now a cup and the Wine thereof is Red and it is full of mixture and he poureth one of the same and Iudgment is begun at the House of God and God hath begun to bring evil upon the people upon whom his Name is written and his Nature Image is imprinted they whose portion it is not in such a measure as they have drunk of the Cup of abomination and fornication have drunk also of the Cup of indignation and wrath before they could take the Cup of Salvation and prai●e the name of the Lord in no wise therefore shall the wicked go unpunished but the worshippers of the Beast and those that receive his image must drink also of this wine which is poured one of the mixture into the cup of his indignation and shall be tormented with fire and brimstone in the presence of the holy Angells and of the Lamb yea the very dregs hereof the top whereof the Children of the Light and of the Day have tasted the Children of the Night and of the Darkness that is all the wicked ones of the earth shall drink and wring them out 19. Wherefore whilst in the long suffering of God opportunity is not wanting unto you whilst the day of your Visitation is neer unto you from God let my councell be accepted of you All and turn your selves to the light of Christ in your own consciences and take councell thereat for ever which seriously and sincerely minding you shall be taught by Christ himself whose Testimony to you from heaven that is to your both externall internall and eternall Peace and Salvation and shall be brought to Christ himself and to see him and his Father from both whom it comes to the saving knowledg of whom there can be no coming any other way whatsoever for as the Sun of this outward world is not seen but by that Light which flows from it self unto us so neither is the Sun of righteousnesse but by that measure of Light how little soever it be that shines from him in the heart 20. For although the Scripture which speakes of the Light and directs to the Light maketh mention of the Father and of the Son so that there ye may read of them and speak of them also according to what ye there read yet this the Scripture it self witnesseth that none can know either the Father or the Son but he to whom the Father and the Son do mutually reveal each the other whose revelation also is made within for that which may be known of God sufficient to Salvation is manifest in men saith Paul for God doth manifest it in them and the Gospell is preached in every creature which is under heaven by the Light of God in the conscience so that they are left inexcusable before God who else would be excusable blameless forasmuch as though they know God yet they glorify him not as God neither like to retain God in their knowledge but knowing the judgement of God that they which do such things as they do are worthy of death yet not onely do the same but have pleasure in those that do them 21. In the mean while we do not affirm Christ himself to be in all men who yet is known to be in all that are not Reprobates as that hope of glory nevertheless all for there is no difference but what is made by different degrees of light which do not vary the nature of the thing have some measure or other of his Light at least one Talent committed to them that they may trade therewith to profit withall which using well and doubling they have entrance into the joy of their Lord but hiding of which and not gaining therewith they shall be thrust out at last from the light they have into the utter darkness where there is weeping and gnashing of teeth This Light therefore shines in all even the heathe● in some measure although not in all in the same measure 22. To the measure of which Light of Christ which in you is you will do well to take heed while you have it as unto a light shining in a dark place to give you the knowledge of your Salvation and guide your feet in the way of peace and that you may find true rest to your burdened and wearied souls and lest darkness come upon you for he that walketh in darkness knoweth not whether he goeth nor at what he stumbles 23. This Light is the Law of God for the law is light saith the wise man written not

corruption And if purchase may be granted to be meritorious of what is purchased he that useth a lower ministration 1 the Office of a Deacon well purchaseth to himself saith Paul,1 Tim. 3 A good degree and great boldness in the faith in Christ Iesus and he that will entertain holynesse and Christ when he knocks to come in deserves to have the Devill and uncleannesse driven out by him whose work it is to destroy the works of the Devill and the very end of his comming into the World as till a man does he deserves the Devill should dwell in him still as he must do and not Christ because 〈◊〉 existens proh betalienum And as to the last Query about which T.D. would be instructed as I see he had need I say no corrupt nature deserves totall freedom but the holy nature which is in bondage to the corrupt nature which is the enmity and to be slain and never reconciled for it is the Devills that deserves to be freed from the other that usurps over it as Esau did over Iacob a while the heir of all and as the seed of the woman deserves to be delivered from the enslaving seed of the Serpent And as for the Spirits renewing our nature but in part at 〈◊〉 that 's true but every part of that renewed nature is perfect and perfectly renewed in a measure and not partly renewed and partly corrupted as I shewed T.D. above every part of that which in its nature is perfect being truly perfect as the whole is So having totally taken away two of T. D's miserable mistaking answers to two of the 4 above named Scriptures whence we disputed with him the justification of Saints by the gracious works of Christ and his Spirit in them and not those in Christs Person onely it matters not much now I am gone abroad from following the first I began upon fully to an end if I fall upon that in Tit. 3.7 and make as quick a Riddance of his gracelesse answer to that and th●n I shall have no more to do but go to an end with that in I Cor. 6.11 which I am a little digres't from proceeding in for a while and with that I shall make an end for altogether as to this time with T.D. about the way of our justification by the holynesse righteouscesse and grace of Christ as inhaerent in us Our Argument is much what the same yet somwhat stronger then T.D. relates it p. 24. viz. that the grace of eternall life being that grace which ver 5. though oppos'd to the works of righteousnesse which we work of ourselves without the Spirit yet is the same that 's otherwise call'd washing of regeneration and the renewing of the holy spirit it follows that we are justified by the washing of Regeneration and Spirit of Christ within renewing us To this T. D. saying in word I am much mistaken in deed mistakes himselfe much more in his semi-demi answering thus viz. that grace there is meant not of Sanctification but of the savour of God which is manifest in the donation of his Son to us imputation of his Righteousnesse and acceptance of us as Righteous in him Rep. What a messe of gracelesse grace is here of T. D's making here 's grace with a witnesse almost all manner of grace mentioned as materiall and of moment in the matter of justification but one which is of so much use that all the rest are in a manner uselesse till it come in and which makes all the rest grace so that to say no more then then truth they are no grace to us before it or without it and that viz. Sanctification while others are included is onely and alone excluded Poor Sanctification it s set aside it s thrust out still from entring the lines of Communication among its fellows T. D. stands against the dore so that if he may Rule the Rost men shall be in favour with God and contrary to what Divines commonly say when they say as they do all that Sanctification manifests Iustification and the favour of God have it manifested too in the donation of his Son to them the imputation of his righteousnesse and acceptance of them as righteous in him and so consequently a Title to the inheritance the Kingdome Glory and all the good that heaven affords to all eternity but washing Regeneration Sanctification Renovation by the Spirit Sanctification and Sa●vation from the sins which sins deserve the wrath the curse and the condemnation which Salvation from the sins alias Sanctification must be before any well grounded hope of escaping the codemnation curse and wrath to come can be had this latter sort of grace is shut out for a wrangler by the wrangling contenders against the truth who had rather obey unrighteousnesse then it and their lusts then him they call their Lord and Saviour and must be none of the ingredients among the company of causes of mens acceptance with God and being accounted Righeous by him but if they be not Righteous and Holy must be counted to be so without it and if they be so must be counted so by that which resides in another person by which till it come into themselves they are not made so and without it by the being of which as in themselves and not as in another they can onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be truly made and really become Righteous and Holy and so that grace which mainly if not onely as it is a gift gives the proper name and nature of grace to all the other grace may say of it self cum nemo extru di potest itur ad me when none ought to be excluded as not meant where every grace God is mentioned in the Gospell I onely am left out alone and they seek my life also But Go too T.D. thou must not have thy wicked will in this wise against Gods about this thy so bold a bolting out of this grace of Sanctificatin from concomitating and concurring together with faith which is but a part of it the whole Series of the particular graces of which generall grace of Sanctification are all fruits of the Spirit in the matter of our being counted just in the sight of God But as blindly buisy as thou art to tell us in a far other sense then Paul does that if it be of grace then not of works and if of works not of grace yet I must tell thee that albeit it be of grace and as Paul sayes truly Rom. 11. and in this 3. Tit. 5. not of works of Righteousnesse which we work in our own wills wisdom and strength in obedience to the Law without Christ and the Spirit who onely can conform us to it and fulfill it in us otherwise grace indeed is no more grace but it being of grace that kind of work is no more work Yet it is not so of grace as that the fruits of the Spirit Sanctification Washing Renewing and the works of Christ in us are excluded

Reproof Instruction in Righteousness and without any outward Scripture to perfect the man of God fit and furnish him as no outward Scriptures can possibly do without these for any much less for every good work which inward Scripture in which holy men read the Gospel before 't was ever written outwardly with Ink and Pen foreseeing that God would justifie the Gentiles through Faith in Christ the Light preached the Gospel four hundred years before your Scripture Canon or Rule ad extra was ever written Howbeit I say There is a Scripture ad intra that ye read little in testified to and talk't of by your external Text ye onely talk for 2 Cor. 3. Yet to J. O. I grant the outward Scripture and that in its integrity so far as free from corruption by mis-transcription and mis-translation to be holy just good useful and profitable for all the things specified in the Text of Paul to Timothy when read and understood in that Light Wisdom and Spirit that gave it out by those holy men which onely knows the Mystery of its own minde and meaning therein and reveals it ' also to Babes and simple honest hearts that come at ' fools to it looking to the Lord alone for wisdome out of whose mouth comes that knowledge and understanding whereby the Scripture is seen as to the spirituality and substance of it when the plain things of it are hid from the wise and prudent that furfeit with their own conceited science and lean to their own Animal understanding and in that give their several senses and sentences on it for the natural or as the word is 1 Cor. 2.14 15 16. the Animal man receiveth not the things of the Spirit of God not the hidden wisdome of God which none of the Princes of this world know 1 Cor. 2.6 7 8. c. which in a mystry or meer Riddle to their degenerate reason is uttered in the very outward Scripture neither can the animal man by his wisdome from beneath for all his bitter envying and strife within himself against all that oppose him wherein he glories and lyes against the truth the fruit of which envy is confusion and every evil work which wisdome is but earthly sensual Animal devillisbly deceitful Jam. 3.14 15 16 17 18. know the things of God for they are spiritually discerned and by the spiritual man only that discerns and judges all and is falsely judged by all though truly discerned by none that are beneath him The outward Scripture I say is profitable to such as Timothy was to men of God to make them who are wise in the Spirit wiser and wiser through their faith in the light to their own and others salvation and to furnish such a Minister as Timothy was who knows when and being in the Spirit how and how far forth to use it for every good work in his Ministry And such as are full of might and power first by the Spirit of the Lord upon them as Micah was Mic. 3. and as Apollo was are mighty also in the Scripture and furnished mightily to confound the Scripture-searching Scribes and all gain-sayers of the Light as they were in their times So that we deny not the Scriptures ad extra to be many wayes useful profitable in their place and time where they are to be read as they are not in so much as the tenth part of the world and where they are read in the light by them who live in that Light that gave them forth which are not the hundreth part of those that usually read and search them but will all this prove them to be what I.O. and T.D. contend so stiffly to have them be viz. in that high Authority of the Rule nay the only most perfect standing Rule of all true belief and holy life before the very light and spirit of God they had their very original supreme being from thorow the hands of holy men as but subordinate instruments in their first purity as writings except that little that was pend by God himself which we now have not which Scriptures yet as to the being they now have are handed to us from no higher principle then the transcription of meer fallible and as I.O. sayes un-inspired men Ab sit imaginatio let the thoughts hereof be far from us that the Scripture is the only Rule for if we should grant it to be so far as truly transcribed in the Copies of the Original a Rule at all or a secondary Rule which name of Rule is more than it any where calls it self by yet the prime most perfect Rule it is not much less is it the only Rule to the Church or any men and though we are as forward as any on a due account to own the profitablenss of the very letter as it declares of the words of truth and uprightness and the Doctrine that is according unto godliness and to own its great usefulness as to the purposes premised and so affirm that the dead letter so far as not depraved from its primitive purity doth as truly answer and hold proportion with the light and living word as the shadow doth with the substance the life-less picture with the living person it represents and as the voice which is Imago verbi the Image of the Word with the Word it is the Image of or the Eccho which is the Image of the voice doth with the voice it answers to insomuch that as Quae conveniunt in aliquo tertio santidem what holds measure or weight and keeps correspondency or proportion with a third thing that agrees with the standard or sealed Canon agrees also with the standard it self so whose life squares truly and substantially with the letter convenes with the light and spirit it imediately issued out from and he that lives and speaks perfectly and adaequately according to the Scripture so far speaks and lives according to and not besides the light and spirit which the letter requires man to live beleeve and walk in and by as neither doth or can he erre from the letter if he had never heard read or seen it who answers the measure of the light and spirit that is lent him to live by yet for all this as T.D. gives this reason for his untrue imagination why this part of the inspired Scripture you have only is the only Rule and not any Sermons or private religious discourses which have the same common ends with the Scriptures no nor yet any other writings but those ye have if we could prove and produce as assuredly we shall anon any legitimate ones of Divine inspiration though otherwise as useful and profitable as those ye have and agreeing therewith viz. because God did not give order quoth he for the one as he did thinks he for the other and there is no other Scripture appointed of God to be a Rule of faith and manners but what is bound up in the Bible and where he appointed that we

within viz. Jam. 1.21 Receive with meekness the ingrafted Word able to save souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insitum v●rbum That the Word is a light thou dost not deny and that its within sure thou wilt not who sayest Ex. 1 s. 40 thus That Word within is the Word of faith the Apostles preached and that we are here called to it thou canst not So Gal. 5.16 17. Walk in the Spirit c. of which Spirit he saith it lusteth against the flesh which lusting must be where the flesh that private earthly evil spirit that man in the fall is possest with lusteth against it to envy and all evil but that is within and the Scripture saith so not only in Iam. 4.5 but in some other place whence he a leadgeth it whose words are Think yee that the Scripture faith in vain the Spirit that dwelleth in us lusteth to envy So 1 Joh. 2.24 27. Let that abide in you c. If that ye have heard from the beginning remain in you c. and what 's that but the anointing the Spirit of God within which though ● O. may call a whimsy and delusion a lye and such like yet is Truth and is n● Lye yea t is nothing but that which is in the lye which calls it a lye and that which is already deceived and hath nought but deceit it self to bee deceived of that cryes out Deceit and Delusion of the Truth To which I might adde all such places as call to the Light and mention the Light as that which though evil ones hate yet such as d● truth come to and Christ both warned men himself to walk by and beleeve in and sent Paul and Iohn and therest of hi● Ministers to turn men to and Iohn the Baptist pointed at and witness'd to which Light was not the Letter in which they wrote of this Light as thou silli●est supposest for they were not A●inisters of that 2 Cor. 3. But the Light of Christ and Christ the Light of the world who enlightened every man before the Letter was and that is within in the minde and conscience where the darkness is for the darkness is within and not without and therefore the Light must bee much more within which shines within the darkness though not comprehended by it for that Light which shines in the dark place till the day dawn and the day-star arise there which is the heart must be also in the heart and that Light which shineth within the darkness which is within men must needs be much more within them as the candle that shines within a dark Lanthern that is seated within a Room must need be within the Room as much if not more inwardly then the Lanth●rn is Another Argument against the Light and Spirits being the Rule and so consequently that the Scripture onely is it is the uncertainty of all sorts of Enthusiasms J O. That which is every way uncertain yea most uncertain deceitful whether we consider th● principle of the Revelation or the things revealed that we ought not to attend to as a Rule or guide in the way of life and the worship of God but that 's the nature of all Enthusiasmes Therefore c. Reply Is thy Text then such a certain Rule with thee which thy self confessest to bee so uncertain that Criticks may alter it as they please and about which thou confessest ye are in such a heap of uncertainties 2. Wee talk not of Enthusiasms as the Rule but of the Light within and Spirit of God in the conscience and Word in the heart manifesting good and evill lusting against the flesh which the Letter calls a Light to the feet a lamp to the paths and this as is above shewed from 2 Pet. 1.13 is a sure word of Prophes●● yea this is most certain unchangeable eternally the same incorruptible living and abiding ever what ever become of the dead Letter that is so liable to be altered corrupted nullified that there need no other Argument in the world be used to prove it not to be the Word of God unless God have an uncertain and corruptible Word which i● blasphemous and contrary to the Scripture to imagine then the utter uncertainty and corruptibility of it insomuch that we may safely Syllogize thy own Argument against the inward lights being a Rule from its uncertainty back again upon thee against the Letters being a Rule ab e●us omne genus incertitudine from its uncertainty and corruptibility thus viz Quod omni modo est incertum incertissimum corruptibile c. That which is every way uncertain most uncertain liable to be altered falsified corrupted to be mis-transcribed mis-translated mis-interpreted wrested this way and that to moulder away to perish be torn to peeces burned and many wayes brought to nothing is not the Word of God nor the only Rule c. But the Letter or Scripture is so as abovesaid witness the written Role of Ieremiahs Prophesie which Zedekiah cut with a pen-knife and consumed in the fire and thy own confessed mouldring away of the very first manuscripts therefore c. Another Argumen of I.O. against the Light and Spirits being the onely Rule is this J.O. It s of no small moment that leaning to these principles following th●se guides rejecting the Rule of the Word written the Fanaticks are daily driven to pernicious manners abominable Idolatries Murders Whoredomes Blasphemies and in all Nations to unhappy ends Rep. Whether there be more abominable Idolatries Murders Whoredoms Blasphemies and pernicious manners among Qua. or other men called Christians and Christian Ministers that suck at the breasts of the Vniversities or nursing Mothers is sufficiently shew'd above as for unhappy ends t is t●ue by bloody persecution many Fanaticks as thou callest the Qua. have come to untimely deaths the more shame for New England where two of them have been hanged for coming into their coasts and Old England also where for all the pretences to Reformation many have perished in prisons and by blows and bruises for their testimony to the truth the more shame for Oxford it self too where one of the first that came thither dyed of the bruises and abuses there received from the Scholars but if by unhappy ends thou mean such as befall men as his Judgements from the hand of God immediately in some eminent notable way seizing on them and cutting them off these are untimely ends that many not for following but forsaking and fighting against the Light the Qua. testifie to have brought on themselves in these latter years in these Nations besides many sharp sufferings in their lives time in which thy self I.O. hast had a just share for flinging at the Qua. as Fanaticks who art now flouted at as a Fanatick thy self Beware therefore and be warned in thy life-time le●● thy latter end be as some of theirs How scores at least of persons have been taken away for their hands being heavy on the Qua. by the hand of God

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