Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	john_n	17,081	5	6.2026	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54126	The counterfeit Christian detected; and the real Quaker justified Of God and Scripture, reason & antiquity. against the vile forgeries, gross perversions, black slanders, plain contradictions & scurrilous language of T. Hicks an Anabaptist preacher, in his third dialogue between a Christian and a Quaker, call'd, The Quaker condemned, &c. By way of an appeal to all sober people, especially those called Anabaptists in and about the City of London. By a lover of truth and peace W. P.	Penn, William, 1644-1718.	1674 (1674)	Wing P1271; ESTC R220484	73,223	125

which hath been the Cause why so many have been bewildred about the things there declared Spiritual and heavenly Things are not di●cernable by carnal Men they are hid from their Eyes till the Light shine out of Darkness to give them the Knowledge of the Scriptures they are as a sealed Book and they labour in a Labyrinth of Uncertainties I do say again The Light in all Ages hath made known Doctrines fit to be obeyed though not the Histories and Narratives of other Mens Actions which is thy silly Objection against the Light 's Sufficiency But one thing I must not forget on which thou didst not depend a little as an Instance to prove thy Conceit viz. How could we have known that Swearing in any Case were unlawful if it had not been written in the 5th of Matthew Swear not at all Dial. 1. p. 22. But this I proved to thee to have been revealed above 400. Years before that was written but what is the Reason thou over-lookest that Answer Clinias was taught by it rather to suffer a great Fine then swear the Essaeaens had rather dye then swear which was long before Christ came in the Flesh Was not the Light then a sufficient Rule for their practising of an Evangelical Doctrine by thy own Argument But T. H. art thou not greatly ashamed that because I supposed upon thy Principle thy Light and Rule to be two Reas against Rail p. 39. That therefore I contradict my self and overthrow mine own Opinion saying If Light be given to understand the Rule then it self is not the Rule much less greater then the Rule and as if thou hadst come rightly by this Consequence falling into thy customary Insults telling me T●is is so far from being Truth against Fiction that it discovers me to be a rash heady confident and ignorant Man one that neither cares what he sayes or affirms Hadst thou any Regard to God thy own Conscience thy Neighbour or thy own Reputation thou wouldst never commit much less continue to practise these horrid Wrongs against me However as I said before so again I affirm that supposing the Scriptures were the Rule that which informs me of the Rule and teaches me how to use it must be greater then the Rule in that it teaches me to know and do what the Rule cannot do of it self I query then if t●is Light be not the Rule how and which way I come to understand and use the Scriptures c. therefore eminently the Rule the Terms of my Argument for the Question lay not upon particular Rules C. The Primitive Christians took not their Measures from the Light within but from the Will of God revealed to them p. 46. Q. This is Confusion it self Are the Light within and the Will of God revealed inconsistent things Who was it revealed to them Paul turned from Darkness to Light the Will of God but the Light And what was it taught them the Truth when John said They had received an Anointing which abode in them and taught them all things unto which he directed and with which he left them John 1. 2 27. And doth not the same Apostle tell us If we walk in the Light we have Fellowship one with another c Was not the Light then the Rule of their Obedience and the Way in which they were to walk for the Accomplishment of that Prophetick Speech Isa 2.5 Oh ye House of Jacob come ye and let us walk in the Light of the Lord. And is there any thing plainer then that the Apostle Paul describes the Children of God to be such as are led by the Spirit of God Rom. 8.14 and that he exhorts the Galatians to walk in the Spirit chap. 5.16 and the Ephesians to walk circumspectly which was according to the Manifestations of the Light chap. 5.14 15 16. Finally does not the same Apostle pronounce Peace on as many as walk according to the Rule of the N●w Creature Gal. 6.16 I further told thee that the Waldonses Lutherans Prot●st●●ts ●alvinists c. made the Testimony of God in their Consciences the chief Ground of their Belief of the Scriptures Reas against Rail pag. 48. C. That the Walden●es c. made the Testimony of their Consciences the chief Ground of the Belief of th● Scriptures is confidently said but more then ever W. Penn is able to prove Q. But if W. Penn is able to prove that the Waldenses Lutherans Prot●stants Calvinists yea and Independents and Anabaptists too have made the Testimony of God in their Consciences the Ground of their Belief of the Scriptures wilt not thou then appear to have told a confident Untruth Let us hear what they say That the Waldenses held so thou mayst inform thy self if thou pleasest out of their History penn'd by John Paul Perin of Lyons lib. 1. cap. 1 cap. 11 cap. 13. Luther taught That the Spirit is required to the Vnderstanding of the whole Scripture and of every part thereof Again The Scriptures are not to be understood but by that very Spirit by which they were wrot Tom. 3. fol. 169. John Bradford a worthy Martyr thus answered the Arch Bishop of York who catechised him how he came to know the Scriptures We do believe and know said he the Scriptures as Christ's Sheep not because the Church saith they are the Scriptures but because they be so being thereof assured by the same Spirit that wrote and spake them Book Mart. vol. 3. p. 298. William Tindal another faithful Martyr in Hen. 8 his time writes thus It is impossible to understand the Scriptures more then a Turk for him that hath not the Law of God written in his Heart to fulfil it Again Without the Spirit it is impossible to understand them W. Tind Work p. 319. p. 80. B. Jewel against the Papists hath this Passages F●esh and Blood is not able to understand the holy Will of God without special Revelation therefore Christ gave Thanks unto his Father and likewise opened the Hearts of his Disciples that they might understand the Scriptures Without this special Help and Prompting of God's holy Spirit the Scriptures are unto the Reader be he never so wise or well learned as the Vision of a sealed Book Calvin saith It is necessary that the same Spirit that spake by the Mouth of the Prophets should pierce into our Hearts to perswade us of the Truth of what they delivered Instit lib. 1. cap 8 Beza saith That the understanding of the Scriptures should be fetcht from the same Spirit that dictated them Bez in Nov. Test 2 Pet. 1.19 Pet. Martyr taught That it is the Spirit of God that reveals the Truth in the holy Scriptures Com. loc p. 2 cap. 18. H. Bullinger asserted in his 4 Decad. 8 Serm. dedicated to K. Edw. 6. That men fetch the Vnder●●anding of heavenly things and Knowledge of the Holy Ghost from no where else then from the same Spirit What sayest thou to this T. H Can the Holy Ghost be this Discoverer and Instructor and yet not eminently the Rule But in asmuch as thou chargest me with denying the Scriptures Authority and then railest p. 61. because I place it upon the Te●●timony of the Light and Spirit of God In the Conscience Hear what D. John Owen

he lo●● Suffering thou froward he was good to his Enemi●● thou base to thy Neighbours Surely thou hast forg●● that if thou walkest as he walked thou must have do with that dangerous Doctrine of Perfection as thou else where reputest it But at thy Rate of quoting this Scripture and following of Christ thou mayst as well bring in Circumcision and the Passover as Baptism and the Supper Christ told his Disciples The Spirit should lead them into all Truth after his Ascension and his beloved Disciple John referred the Churches to the Anointing C. You tell us these Ordinances were used as Figures and Shadows no longer to endure then till the Substance comes viz. The Baptism of the holy Ghost The Reason can be no other then the vain Conceit of a deluded mind for they are no Figures of the Baptism of the Spirit therefore this can be no Reason for the abolishing of them Christ commands his Apostles to teach and baptize promising to be with them to the End of the World Q. Who ever said that Breaking of Bread was a Figure of the Spirit 's Baptism It 's a meer Fiction of thy making as p. 107. of Reas against Rail will shew But if Water-Baptism and Breaking of Bread are no Figures nor Shadows they must be Substances and what Difference then there is between thee and Popery in this Point let the Reader judge And for Christ's bidding his Disciples Go teach baptizing Matth. 28. I told thee That no Water was mentioned and that Luke in the first of the Acts sayes before the Commission mentioned by Matthew could be given at least executed John baptized with Water but ye shall be baptized with the holy Ghost not many Dayes hence And then comes the Commission in Force Go teach baptizing how with the holy Ghost turning People from Darkness t● Light from the Power of Satan unto God C. If the Baptism of the holy Ghost do put this Commission in Force as thou saist then the Obligation to those Duties signified in the Commssion cannot be taken off If so thy Argument falls Q. A poor Shuffle indeed Does my Argument fall because thou beggest the Question which is Whether their Baptism be with Water or the holy Ghost C. If Baptism of Water be not intended then none not the Baptism of Afflictions for the Apostles were not to persecute Not the Baptism of the holy Ghost for that was a Promise not a Commission p. 63. Q. Thou dost but triffle with us still Though to be baptized was a Promise yet to baptize was a Commission To be baptized not many Dayes hence was the Promise of Christ but go and baptize all Nations which followeth was a Commission and that it was with no other Baptism Christ's Distinction sufficiently proves viz. John indeed baptized with Water but ye shall be baptized with the holy Ghost not many Dayes hence stay till then and go and teach baptizing all Nations c. C. To baptize with the holy Ghost was none of their Duty it being properly Christ's Work p. 63. Q. It was both their Work and Duty witness that Simon Magus would have bought that Gift of Peter And that Paul baptized with the holy Ghost Acts 19. Did he not therein do his Duty C. Is it proper to say I baptize you with the Spirit into the Name of the Spirit Q. Yes if thou hast the Spirit unless thou wouldst make a counterfeit Christiaen of him whom thou without the Spirit baptizest into the Name of the Spirit wouldst thou have a Man baptized into the Name and not into the Nature of the Spirit Can a Man baptize into Spirit and into Life without Spirit and Life God did convert reconcile baptize beget and build up Thousands to himself by them unto whom the VVord of Reconciliation was committed and who were Embassadors in Christ's stead Now as for Water-Baptism what Paul sayes of himself I may say of his Commission It was not behind any of the rest yet he denies Water-Baptism to be any Part of it and is as plainly rejected of him in Point of Institution as any Thing in Scripture So that either Water-Baptism is none of Christ's Institutions or else Paul had no Commission to perform Christ's Institutions which were strange T. Collier determines this The Baptism of Christ is the Baptism of the Spirit But if any of you can shew a larger Commission then Paul had let him produce it if not I must conclude they Run and are not Sent. §. VII Of the Doctrine of Justification I Perceive ●y what thou hast writ of Justification thou inten●st to end at the rate thou hast manag'd the Controversie all along I mean with the same shuffles and injustice I will set down thy Charge the Answer thou makest me give and thy Reply C. Thou hast holdly affirm'd that Justification by that Righteousness Christ fulfilled for us wholely without us to be a Doctrine of Devils Apol. pag. 148. What sayst thou is this Q. This Apology cited was written against a malitious Priest in Ireland Reas ag Rail p. 68. If thy Position cannot be prov'd it will be no Excuse to say It was given to a malitious Priest yea thy Folly and Rashness is the more aggravated c. p. 96. Q. As if I had given that Answer not to inform Persons against whom the Book was writ and the Occasion of the Passage but as one unable to say any thing in my Defence to extenuate the Fact and Excuse my writing it I perceive rather then want Occasions to Abuse me thou wilt make them But what sayst thou concerning Justification C. Thou supposest the Doctrine of Justification by that Righteousness which Christ fulfilled wholely without us to be a Sin-pleasing and dangerous Notion What Reason hast thou so to esteem it p. 67. Q. I do so taking my Words in my Sense and my Reasons are 1st Because wholely wit●out us is an unscriptural phrase 2 dly It takes away the necessity of all Inward Work 3 dly No man is justified without Faith No man hath Faith without Sanctification and Works therefore the Works of Righteousness by the Spirit are necessary to compleat Justification C. Whether a sincere Faith is necessary to our Justification is one thing But whether such a Faith be our sole Righteousness by which we are Justified is another p. 67. Q. And whether T. H. be not a● idle Shifter is another thing Was it the Question Whether our Faith were the sole Righteousness to Justification or whether Justification were by a Righteousness wholy without us and our Faith too If a sncere Faith be necessary then because Faith is not Faith without Work Justification is not wrought wholely without I told thee before that this Doctrine of thine speaks Peace to the Wicked whilst wicked But there is no Peace to the Wicked saith my God C. It is horrible wicked to conclude that what Christ hath done and suffered without us is to speak Peace to the Wicked whilest such

hast designedly overlookt However let us hear what Defence thou hast made for thy self C. The Question respects the whole Scripture which you say is Dangerous and Killing The Ministers of the Scriptures are Ministers of Death and it is Dangerous for such to read them What a shameless Man art thou thus to confess what I accuse you of and yet condemn me as a Forger pag. 57. Q. These foul and confident Questions thou usest to ask me with which thou wouldst insinuate thy Innocency do but aggravate thy Forgery For first How do I confess what thou accusest us of when it is neither to be found in my words nor theirs upon whom thou chargest them viz. It is Dangerous for Ignorant People to read the Scriptures 2dly I told thee they meant by Ministers of the Letter Ministers of the Law and Death because of Transgression and thou makest it Dangerous for such to read the Scriptures whereas G. F. and R. H. said It was Dangerous for Hirelings and whi●e Walls to use them against the Saints with their carnal Exp●sitions opposing them Pharisee like to the Life of them wresting them to their own ●estruction It is Dangerous for such to read them to such Uses and Purposes not in any Sense as thou untruly sayest Of this thou takest no notice So that here the Reader may plainly see thy first Forgery since it was not the Man of no Letters but the Men of Letters such as the Scribes and Pharise●s who used them against the right Heirs of them of whom G.F. and R.H. ●poak And thy second is not less visible in that thou hast imposed upon the Reader my Confession of thy Accusation who never confessed any such thing These are some of thy wonted Tricks ever anon imploy'd to cover thy Nakedness with and to get off unsuspected from encountering the Difficulty of our Charge Proof or Argument I appeal to God's Witness in my Reader 's Conscience to right us against the many Injurious Practices against us And shall conclude with this Acknowledgment and Argument concerning the Scriptures We do receive and believe the Scriptures given forth by Holy Men of God as they were moved of the Holy Ghost and that they are profitable for Doctrine for Reproof and for Instruction in Righteousness yet since they are Writings relating to the things of God no man can understand them or have an assured Testimony of them but by the Spirit of God 1 Cor. 2. which alone reveals the deep things of God It was not the Scripture but the Father that revealed Christ to Peter Mat. 16.5 Further The New Covenant Times are Times of Fulfilling of the Scriptures by the pouring out of the Spirit therefore Peoples regard should be to the inward Drawings and Leadings of the Holy Spirit The Law outward was a Rule to the Jew though not eminently unto them for the Lord gave them also of his good Spirit what for if not to rule them But the Law of the Spirit of Life promised to be reveal'd within under the New Everlasting Covenant was certainly to be the Rule under that Covenant being a time for the more immediate Flowings forth of Spirit and Life We do not say that every one hath hereunto attained But we affirm that God hath given a measure of his Spirit unto Men Women that they might receive the pretious Promises unto w ch we direct them for that End I know that T. Hicks according to his wonted Baseness pag. 49. interprets our saying that we deny the Scriptures to be the Rule of Faith and Practice in honour to the Divine Light to be our denying rejecting the revealed Will of God thereby must hate their Parents because they are to love Christ first Mat. 10. This were to say that Paul's regard to the Law of the Spirit of Life in him as his Rule was not to fulfil but to deny rej●ct the Law without If this Consequence be false agains● Paul How can T. H.'s Consequence be good against us Is it to reject and deny the Scriptures to have the good things they declare of brought in by the Eternal Spirit And since the Scriptures can not fulfil themselves in us but the Spirit is not the Spirit the Rule and Guide to our Divine Knowledge and Enjoyments But from our asserting the Spirit to be the Rule T.H. infers That we deny to live according to the Scriptures a Mi●take he fell into before which I offer'd to help him out of in my Answer for to own the Scripture to be the Rule and to live according to the Scriptures are not one and the same thing For the Gentiles did the things contained in the outward Law and yet had not the outward Law for a Rule Rom. 2.14 Nor is it to be doubted but that Paul and the primitive Christians lived up to the outward Law that is the inward Law outwarly declared by the Law of the Spirit of Life which was the Rule of their Obedience Yet can any infer that the outward Law and not the inward was the Rule of their so living And I must tell thee Th. Hicks that thy Exalting of the Scriptures is but an Endeavour to throw down the Spirit which Sacrifice be it known unto thee the Lord of Heaven loathes And I will say to thee as G. F. and R. H. said to the Priest They are Dangerous to be read and used for those Evil Purposes thou employest them upon But as they said though that also thou didst overlook so say I Blessed is He that doth read and understands them Testimonies concerning the Rule Irenaeus pag. 242 384 389. The Writing in the Heart is the Rule Again l. 5. c. 8. The Word giveth his Spirit to all to some according to Condition And l. 4. c. 30. The Fathers justified by the Righteousness of the Law in them therefore had no need of REPROVING LETTERS W. Perkins Works 3 Vol. pag. 220. The Light of Nature and Grace teacheth to do as we would be done to pag. 221. It is the Fulfilling of the Law the Rule to judge Scripture That of God made the Rule Something in the Conscience Happy Times if Men would follow it Bp. R. Sanderson De Obligat Conscient pag. 127. A Rule of Discerning without the Scriptures Regula discernendi extra Scripturam And T. C●llier in plain words saith The Spirit of God who is God is the ALONE RULE of a Christian Gen. Epist to the Saints chap. 12. The Spiritual Man judgeth all things by the RULE OF THE SPIRIT ibid. The Law of the New Testament is written in the Heart ibid. But what need is there further of my maintaining this Point concerning The Light being the Rule in all Ages since thou hast made such ample Confession That the Godly in all Ages before Christ in the Flesh were turned from the Darkness to the Light pag. 64. This Light must needs be within because the Darkness is there And it must needs be sufficient because

thou sayest it was that which Paul was sent to turn People to p. 63 64. And what could this Light be for if not to Guide Rule and Lead them in the Wayes of Godliness and consequently the Rule of the Godly in all Ages Therefore the more General Rule because the Scripture was not in all Ages and suffi●●●nt because it was of God appointed for the Godly Man's Way unless thou wilt suppose that they were turned to an insufficient Light §. VI. Of Commands and Ordinances particularly Baptism and the Supper Quaker I Have sufficiently shown under the Section of Forgeries the horrid Abuse thou hast committed in thy last Book against E. Burroughs concerning Commands and Ordinances I shall here further detect thy Miscarriage The Matter charged upon E. B. I shall set down with his Name before it E. B. You are not yet dead with Christ who are subject to Ordinances T. H. The Spirit of God in the Scriptures assures us that they that keep the Commandments of God are the Children of God 1 John 2.3 4. Yet this Wicked Man E. B. saith That they who are Subject to Ordinances are not dead with Christ Sec Colloss 2.19 21. Q. E. B. pleads o●●y against such Performances under the Name of Or●●●ances as were but Shadowy Elementary and Perishing things appointed for a Season and to pass off Thus thou thy self hast quoted me Dial. 3. p. 59. What sayest thou to this C. If thus E. B. did plead why dost thou say I b●lyed him Ibid. p. 59. Q. Because in thy former Dialogue thou madest him as well deny to continue Obedience to such eternal Precepts of Righteousness as thou thy self confessest the Light within dictate as to Shadowy Elementary and Perishing Things For about his saying That was not a Command to him which was a Command to another thou didst most unjustly infer That the Law which forbids Adultery Murder Theft and bearing False Witness is no Law to us breaking forth upon us with Impiously Horrid Vngodly Irreverent Patronizers of Blasphemy Countenancers of Novices Prophane Scribler with abundance more whereas p 47. of his Works whence the Passage was taken proves it to have been writ about extraordinary and particular Cases as Thy Running to Preach because Peter preacht or Plunging People in the Thames or elsewhere because John baptized many in Jordan What sayest thou to this C Thou hast a strange Confidence If thou hadst examin'd the place my Quotation referrs to thou must needs know I have not bely'd you If thou hast not how darest thou thus charge me p. 58. Q. My Confidence is grounded upon Examination And this Ranting Answer will not clear thee And the greatest Kindness that can be shown thee is to believe thou tookst the Quotation first upon Trust But in this Dialogue thou art left without Excuse For had E. B. intended general Commands it would not have cost thee much more Trouble to prove it then to say it doubtless it would have been a Pleasure to thee But as a man guilty thou art wilfully silent about those horrid Constructions made upon his words as the genuine Sense of the place and vainly thinkest to shift it off with accusing me of strange Confidence But I return thee thy own Words If thou T. H. hast examined the Place thy Quotation refers to thou must needs know that thou hast belyed us if thou hast not how darest thou thus continue to charge us But what sayest thou concerning shadowy Ordinances C. Forasmuch as ●hou confessest that E.B. did plead against-such Ordinances as were but Shadows appointed only for a Season and to pass off that such Ordinances are no Commands to us how wilt thou prove this Q. This is to grant that thou art for continuing Shadows under a Gospel-Dispensation My Reason against it is this Shadows are Members of the Ceremonial Law the Substance of which is the Gospel The bringing in of the Gospel is the ending of them because Shadows give way to and End in their Substance But let me see how thou bringst me in to answer thy Question Let it be observed that there is not the least mention in all the Epistle of John of any of those Ordinances that stood in visible and corruptible Elements so that to bring in things of a shadowy and temporary Nature amongst the Commands of Chirst is to abuse the Apostle What 's thy Return to this C. Let it be observed what an arrogant abusive prophane and impertinent Man this W.P. is Suppose none of the positive Institutions of Christ be expresly mentioned in his Epistles did he therefore deny them p. 60. Q. To pass over thy hard Names thou dost suggest to the Reader as if this were my whole Strength in Answer to thy first Query viz. How wilt thou prove shadowy Ordinances to be no Commands to us whereas it was never given by me to any such Question nor indeed would it have been Proper to do so But since thou hardst so little Sense as to quote John's Words viz. They that love God keep his Commandments in order to prove the Continuance of shadowy Ordinances I had so much Sense in me as to make use of thy own citation again●t thee where no such Ordinances are mentioned upon which thou foolishly queries did he therefore deny t●em which was not the Question But whether that Place proves them But this I am bold to infer That it was not John 's Message to recommend and perpetuate them as thou dost And it is strange to me that they should be of such Weight in the Christian Religion and not one mention them in all their Epistles save Paul once in denying Baptism a Share in his Commission and another Time in regulating the Corinthians about their disorderly Use of the Type If bodily Exercise profits little in Religion much less Shadows If Men run into external Performances without the Leadings and Preparings of the Spirit such Duties cannot be acceptable with God running into external Imitations without internal Qualifications gives but to boast in another Man's Line And such Oblations are so far from being accepted that they are abominated To this let us hear what T. Collier will say a Man of greater Eminency and Antiquity that T. H. in the Baptist Way I see saith he that external Actings according t● a Rule without is nothing if not flowing from a Principle of Love and Life within Works p. 247. I perceive T. H. thou art not of that Mind so far from it as to account it Error But let us hear what else thou ha● to say in Defence of thy formal unwarranted Practice C. We are certain that our Lord did walk in th● Observance of positive Institutions and he that abideth ●● Christ ought to walk as he walked 1 Joh. 2.6 p. 61. Q. What makest thou forge pervert lye sland●● and abuse us then If thou wouldst be a Chr●stian thou shouldst walk as he walked He was lovi●● thou art envious he meek thou passionate

sayes The only Publick Authentick and Infallible Interpreter of the holy Scripture is He who is the Author of them from the Breathing of whose Spirit it derives all its VERITY PERSPICUITY and AUTHORITY Exerc. 2.7 9. VVhat would have become of me T. H. if I had spoken so broad as this This makes the Spirit Interpreter Judge and Rule of our Knowledge therefore eminently the Rule T. Collier an ancient and considerable Baptist shall be my last instance here There is the Law and Testimony in the Spirit saith he as well as in the Letter The Law of God is in the Heart there it is written and there it testifies the Truth of God And if any man speak not according to this Rule it is because there is no Light or Morning risen in him See his Works pag. 249. Again Others know no other Touch-Stone nor Tryal no other Light by which they judge of Truth then Scripture thus putting it in the room of the Spirit which is Light and the Greater Light For they say they cannot know Truth till they bring it to the Letter for Tryal thus making an Idol of the Letter setting it up in the room of God Ibid. pag. 248. I could produce a great Cloud of more Witnesses both of Fathers and other Authors But I hope I have discharged my self of my Engagement and made appears That what I asserted was not too hard for me to prove and therefore thou T. H. wert too confident in saying so but thy notorious Ignorance in these things may a little excuse thee But thou chargest us with undervaluing the Scriptures a Fault I abhor to be guilty of Let me hear in what C. You contemptibly call the Scriptures the Letter whilst you entitle some of your own Pamphlets The Voice of Wisdom A Message c wherein you manifestly prefer your own Writings before the Holy Scriptures pag 55. Q. This Cavil has been answered again and again I told thee before and thou hast cited me thus If at any time we call the Scriptures Letter it is not that we mean our Books are the Spirit or that we irreverently set them the Scriptures below our own Writings but upon a Comparison only between the Scriptures and the Spirit that gave them forth What Return dost thou give to this C. It is aggravate not to excuse your Error Q. It is an Error to call the Scriptures the Letter in a Comparison with the Spirit And an Aggravation of that Error to prefere the Spirit before the Letter But as this all thou hast to say to the Matter C. Why have you not respect to this Comparison when you entitle your own Books But that you would have us to believe that your Writings are more eminently from the Spirit then the Sciptures p. 56. Q. How do we prefer our Writings above the Scriptures which we prove by the Scriptures I perceive it is become almost impossible with thee to make any other Constructions then what rather shew thine own Envy then our Sense Was there ever the same Reason for a Comparison between our Writings and the Spirit Did we ever set them up for the only Rule of Faith and Obedience and that in Opposition to the Spirit as the New Covenant Rule and those that maintain that Plea If there were the same Occasion thou shouldst quickly hear of the same Distinction and Comparison But go on C. Hence it is That when both stand in Competition you thus distinguish them Letter yea Dead Letter as the proper Term for the Scriptures but The Voice of Wisdom to your Books Art thou not ashamed of this Bas●ness and Prophaneness pag. 56 Q. Whatever I am I perceive thou art not ashamed of making me base and prophane too and printing a most horrid Untruth to render me so There is not a Sentence in thy Book gives a clearer Testimony of the Injustice of thy Carriage then this in hand For nothing is more frequent with thee throughout thy Dialogues then first to invent something odious in our Name and then as if none so Modest and Righteous as thy self cry out Who would not be astonished at this Blasphemou● Absurdity p. 30. Art thou not ashamed of this Prophaneness and Baseness p. 59. O Impious Man c. p. 13. But let this determine this Point between us Produce but one of our Friends that ever brought his VVritings in Competition with the Scriptures calling the Scriptures the Dead Letter his own Books the Voice of Wisdom c. and I will yield thee to have written Truth If thou canst not thou hast but fastened Baseness Prophaneness and Lying upon thy self with thee I leave them for there thou ought est to rest till thou canst better clear thy self of them I charged thee with having wronged Geo. Fox and Rich. Hubberthorn in making them to say It is Dangerous for ignorant People to read the Scriptures and then fixing the Name of Jesuit and Romanish upon us producing their words at large which thou hast basely contracted to thy own Ends leaving out what might most make for their Innocency and the evincen●●ent of thy own Forgery Thou givest the words thus The Letter killeth is Dangerous In my Quotation and in their own Book thus The Letter which killeth 2 Cor. 3.6 is D●ngerous for thou Priest takest in h●re to war with●l against the Saints with thy carnal Mind giving out thy carnal Expositions upon it All this T. H. thou hast unworthily left out that thou mightest the better fasten thy Fiction upon G. F. and R. H. I ask Is it not Dangerous to read the Scriptures to these Ends And the Ministers of the Letter are the Ministers of Death here thou leavest out again which is to Condemnation and you take it to make a Trade with it and with what the Prophets Christ and the Apostles said so that some have 60 and some 100 l. a year but Christ cryed Wo unto such Whited Walls having left out this part that concerned the Hireling thou puttest in again And here you read with Danger who speak of them and speak a Lye because you speak of your selves Here again thou lettest drop and you wr●st the Scriptures to your own Destruction as the Unlearned and Unstable do and is not this Dangerous in them Then thou bringest in this And to you it is Dangerous to read or speak of them omitting all that here follows by me cited to clear them of thy Charge viz. who know not the Life of them as the Pharisees who were learned in the Letter but knew not Christ But I say Blessed is he that readeth doth understand All this so necessary to give the Undertstanding of their true Meaning thou