Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	glory_n	image_n	lord_n	8,288	5	5.1695	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70039	Apokrypta apokalypta velata quædam revelata : some certain, hidden, or vailed spiritual verities revealed : upon occasion of various very prying and critical queries concerning God, the devil, and man, as to his body, soul, and spirit, Heaven, Hell, Judgement &c : propounded to George Fox, John Perrot, Samuel Fisher : and after that (with a complaint for want of, and stricter urgency for an answer) re-propounded to Edward Burroughs : by two persons, choosing to notifie themselves to us no other way then by these two unwonted (if not self-assumed) titles, viz. Livinus Theodorus, and Sabina Neriah : which truths (as there inspired by the spirit of God) are here expired in love to the souls of men / from ... Samuel Fisher.	Fisher, Samuel, 1605-1665.; Fox, George, 1624-1691.; J. P. (John Perrot), d. 1671?	1661 (1661)	Wing F1047; ESTC R31513	23,491	32

holy Prophets and Children and whatever they in all ages as moved by him so to do have declared him to be whether by word of mouth or Scripture And so whatever ye there read God is that God is really indeed and in truth viz. a Spirit Light Love that One Omnipotent All-sufficient Spiritual Substantial Living Everlasting Infinite Subsistence which hath his own being of himself and gives being life breath and All things unto All in whom we and all mankind who are his off-spring both live move and have our being Howbeit there is not in every man no not in all those that read of him there and can speak of him what they there read the true knowledge of him so or so to be for they onely truly know him to be this or that who witness him truly to be this or that to and within themselves those know him not who ere they are that prate this and that of him like Pyes and Parrets which may be taught verba nostra conari yet come not to find and feel him so to be as they say of him by feeling after him in his own Light by which he draws nigh to and is not far from every one of us by which in ommbus aliqualiter though not aequaliter in some measure though not the same measure he manifests something of himself in every Conscience and by which in and to such as love him and keep his Commandments given out in the same he manifests himself in such wise as he will not do to the World yea in such wise that they can experimentally say he is so or so by what they see concerning him and are made fully sensible of in themselves in such wise that they have the witness of it in themselves and can set to their seal That God is and that he is true good merciful faithful just righteous in taking vengeance that he is a Judge a Protector a Saviour a Redeemer and whatever else he is said to be even of a truth yea in such wise as to say with Job I know that my Redeemer liveth With Mary My Spirit rejoiceth in God my Saviour With Paul We are saved by his Grace Christ liveth in me c. Whenas whoever thinks or sayes he knows God because he can say something of him at second hand in a form of words and the same truth perhaps which he reads written of God in their Scriptures who declare no more of him than what their own eyes ears and hands do see feel and handle of him as we do and they did who wrote of old that holy Scripture and yet know him not nigher hand in that which is of himself within their own hearts even that by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely whatsoever is known of God at all but also whatever is to be known of him or knowable at all is manifested in him Rom. 1. 19. he deceives and mistakes himself and whate're he thinks he knows of God he knoweth nothing yet of him or of ought else as he ought to know therefore saith the Wisdom of God 1 Cor. 1. 21. In the Wisdom of God The world by Wisdom knew not God And 1 John 2. 4. He that saith he knoweth God and keepeth not his Commandments is a lyar and the truth is not in him And to such wise sayers and knowers as these and such were the Scribes who were ever scraping in the Scriptures to find God and his life yet never knew him at any time nor saw his shape because they heard not his Voice nor heeded his Word in themselves Joh. 5 37. God saith Though ye say God lives yet as I live ye swear falsly And why falsly Was not that a truth that God lives Yes but not a truth truly testified unto by them any more then what is testified in foro hominum in mens Courts by such as being not eye-witnesses thereof have it onely by hear-say from others because they witnessed to it but in stoln words which they had and heard from such who knew him to live while themselves knew him not to live within themselves Whereas therefore ye Query What God really is in himself As God saith of himself I am that I am so say I Deus est id quod est God is what he is And if ye who by your asking of u● profess your selves to be yet ignorant of him and so to worship if yet ye worship him at all an unknown God as the wise Athenians did would know him in any measure as he is really in himself My Counsel to you is to stand still in his own Counsel namely his Light in your own Consciences that in that you may be led forth into his life and likeness even into the Image of his Son the Light of the world the righteous pure meek innocent gentle loving peaceable in offensive merciful compassionate tender patient Lamb of God that takes away the sin of it who is the express Image of the Father in that Light that manifests him and all things for whatever is manifest is manifested by the Light wait for his appearing in his own Spirit and Power to restore his own Image in your hearts that as he appeareth ye may appear with him in his glory which is fulness of Grace and Truth being transformed into his Image from glory to glory by the operation of his holy Spirit that as he appeareth ye may be like him and so see him as he is then shall ye know the Lord if ye thus follow on to know him whose goings forth are prepared as the morning to meet those that meet him in his Light by which he shineth into our hearts to give the Light of the knowledge of his own glory in the face of Jesus Christ Finally In answer to the latter part of this your first Query I say That Light which God now is whom no such eye as you look after him with who ask counsel of man only concerning him and not of himself alone either hath seen or can see that same Light he ever was And in that Light in which he now is and dwells which is unapproachable by every evil-doer who hates the Light which is come into him to save him neither comes into it lest by it his deeds should be reproved and which he who doth truth comes to that his deeds may be made manifest to be wrought in God in that God was and did dwell from everlasting And as the outward Sun is not seen by any other natural Light save that which shines from it self in the outer world So God neither is nor can be seen by any other spiritual Light save that which shines from himself into the inner world of men's hearts And in that Light in which God doth now manifest himself in the same did he manifest himself if yet it be proper so to ask and so to answer as concerning him before Time was and before there was any Creature extant to take

if so how and where I answer It hath a being distinct not onely from the body when deceased but from the soul also when expired which spirit is quick powerful and quickning and searching the soul in its secrets and piercing so unto the marrow and reins that all things are naked and bare before it and nothing hid from its sight Whereupon it is said of this spirit of a man Prov. 20. 27. It is the Candle of the Lord searching into the inmost parts of the belly This is that Candle whereby the Lord doth search Jerusalem it self this is that spirit of a man of which it 's said Who knoweth the things of a man save the spirit of man that is in him as none knoweth the things of God but the Spirit of God and he to whom the Spirit of God reveals them which is onely to the spiritual man who by his union with that Light of God in himself which flowes from the Life comes to be God's own Image and glory which all his begotten ones do bear whose glory is seen to be that of the Son of God which is fulness of grace and truth And howbeit the body and soul both may perish as they seperate from this spirit yet it lives and abides for ever together with all that doth the Will of God made manifest in it This is that in respect of which man regenerated by it is man indeed such a one as in reference to whom man in the fall is but the beast of the field as much falling short in the highest of his meer Animals of the spiritual man as the outward beast of the field doth of him who is meerly Animal for man at his best estate abstract from this even every man is altogether vanity and a lye yea man in honor separated from that understanding which comes from this is but as the beasts that perish And men who seperate themselves from it in their sensual or Animal understanding so as not to have the Spirit must for all their airy notions in the sensual part once know themselves to be but beasts or men by the halves this is that spirit of a man which is able to sustain and bear all his infirmities but if it be wounded by man's sin who can bear it Prov. 18. 14. This is that spirit of man that goeth upwards and draweth the soul upwards toward God from whom it is breathed into man when the spirit of the beast or bruitish man goeth downward to the earth from whence it came and draws downwards even to the Chambers of death and the depths of Hell This is that of which while ye ask how and where it hath a being if so at all distinct from the body I answer in the words of Wisdom it self Eccles 12. That at the dissolution of the compositum or whole man which consists of the Three aforesaid each from the other then the body returns to the dust from whence it came and the said spirit returns up to God that gave it And that Soul together with it that hath stood in the counsel of it while that soul which the body dyes from while they both lived together in sin dyes both from it and from God that gave it for ever and is left naked and divested both of its own body and its own spirit also and lyes in separation not onely from both these but also from God and his good spirit tormented among all evil spirits for ever Query 9. What and where is that Heaven in which it 's said God doth dwell Is it above the Firmament or must a Creature wait to know it manifest in him and not otherwise Ans Heaven is the highest place in either outward and local or inward and spiritual scituation and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heaven in which its said God dwells is neither onely above the Firmament nor onely under the Firmament but both above it and below it and even every where where he manifests himself in his love and mercy goodness grace and glory And as he dwells in no place so as to be any where circumscriptively included so in every place he is so as to be no where at all excluded So that if ye ask Whether it is above the Firmament onely and not otherwise I say No for it is also under the Firmament or else the Son of Man could not have been truly said to be in Heaven as he is John 3. in that self-same juncture of time wherein he was standing bodily and speaking to Nicodemus here on earth neither could the Beast be said as he is Rev. 13. to blaspheme the Saints that dwell in Heaven if they were not in Heaven whilst here on earth For even He and His Worshippers superstitiously adore whatever they deem to be above the Skies and blaspheme it not Likewise the Apostles dwelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in Heaven Phil. 3. whilst they were bodily here on earth Therefore Heaven is as well under as above the Firmament yea it is in very deed in his peoples hearts in every humble broken and contrite spirit And whereas ye ask Whether a Creature must wait to know it in himself onely and not otherwise I say Not so neither for Heaven shall be manifest and known not onely inwardly in their hearts who wait for it but outwardly also to such as wait not for it within themselves as Lazarus Bosome was to the rich man's sight afar off so far onely as shall tend to the aggravation of their anguish who shall see themselves shut out everlastingly from sharing in it To conclude the Heaven which is God's Throne God's House God's Tabernacle and the place of his Rest where no Lyon nor any Ravenous Beast shall be where no Lyar nor unclean one that works abomination hath any place where none of the proud prying vulturous eyes can pierce far enough to discern the glory of it where no haughty fowles of the air that are lifted up with the windy wings of their own lofty notions no high-climbing Capernaites nor Thieves and Robbers that are flying about aloft above the Door which is the Light within can ever sore high enough to enter is not onely that high place locally scituated above the Skies but that high and holy place also of a low and humble heart and a broken and contrite spirit that trembles at his Word there he delights to manifest himself who is the high and lofty One who inhabiteth Eternity and to make his abode even in them who are meek and lowly who dwell on high with him in the Hill which he hath chosen whose Hill is the highest above all the Hills whose Jerusalem is his Throne when all the Earth besides it that are foes to him and it must be as the footstool and as no more then ashes under the soles of their feet the Mountain of whose House is now establishing on the top of the Mountains and exalting it self above all the

those many truths which he never minds nor means that they shall have so much influence upon his heart or dominion over him in his life as to order him rightly according thereunto in either the one or the other Whereupon we could very well excuse our selves as to the Lord if we should answer you no otherwise then by answering you not a word And for my own part though it is not at all offensive to me if it never prove so to your selves yet as delightful as ye take it to be to us to be presented with your Queries wherein ye shew your own delight to be in minding things too high for you or for any but such whose dwelling hath been long in the deep before ye are truly come to be well acquainted with the first Principles of the Oracles of God within your selves I take as little delight in as I do offence at your own or any ones presentments of this kind it being altogether as endless as it 's easeless and well-nigh as useless for us as it 's utterly reasonless for you or any to engage us to it or expect it from us that we who howbeit ye who come but sometimes to our Meetings as ye say have seldom heard us have so abundantly opened the truth in those very points concerning God and man as to his Body Soul and Spirit Heaven Hell the holy City the Day of the Lord and the Eternal Judgement and so long directed people to that true Light which onely gives the knowledge of all these very things ye enquire after and this not onely by our verbal discourses but also in our Books which are extant in all places to the publike view of all persons should condescend to exercise our selves stil in writing the same o're and o're again to gratifie every two or three single persons in private in order to the feeding of every airy fancy which would fain furnish it self for windy discourse thereof with notions and comprehensions of those weighty Truths of God which it's fitter for wise men to wait in silence on the Lord for the feeling the Truth of within themselves in that Light out of which they can never be known then in a flood of words to stand questioning and replying one to another about them and which though it 's very pertinent and also necessary yet it 's not more pertinent nor necessary for every one to know then it 's necessary for every one that would know them in truth to know them by the manifestation of the Spirit of Truth which leads into all Truth within himself there being no Dispensation nor Administration either below or beyond that of the Spirit in man and the inspiration of the Almighty that gives that Wisdom and Understanding whereby onely they and all soul saving Truths can be discerned So that it may be truly said of Christ the true Light who in measure enlightneth every man as in order to the knowledge of God a man's self and all other matters y● query about Si Christum nescis nihil est si catera noscis Si Christum noscis nihil est si ●aetera nescis Ye have Moses and the Prophets within viz. this written spoken manifested in you Quod tibi ne vis fieri alteri ne feceris and Retro Whatever ye would that men should do unto you do ye even so to them This saith Christ is the Law or Moses and the Prophets but if ye will not be admonished nor perswaded by Moses and the Prophets neither will ye be perswaded by such of us who were once dead in sin with you but are now risen to life by the power of God which is his Light and in the same sent to speak unto you from the dead And as for your owning or disowning of us to any such as before you shall oppose us it 's little to us if ye own us to be of the truth unless ye come together with us into union with it for we know whether ye confess to or deny us that we are of God that the World lieth in that wickedness that cuts off from him and that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as hold forth that infallible everlasting Truth of God which hath very amply revealed to us of its secrets which Truth needs no man at all to plead for it for it pleads both for it self and for its Children much less such as seem to side with it without in words yet indeed resist the power of it in themselves If ye be so wise as to submit to the teachings of it ye shall be wise to yourselves to the salvation of your souls but if you sleight or scorn it so as to seek or seem to be above it ye alone must bear it in the judgement of it To conclude though as one of this worlds fools may ask much more then many a wise man in Christ may think fit to answer to so one that is a fool for Christ may answer much more truth then many of the wise men of this world may think fit to acknowledge to be satisfactory yet that ye may not think I say that ye may not think we forbear to Reply upon the account of any such difficulty or depth in your Questions as transcends the capacity of those ye dealwith whom ye deem for all your owning them as above others not a little inferior to your selves and that like the sluggard who is wiser in his own eyes then seven men that can render a reason ye may not grow more prudent then pudent as many are apt to do in their own conceits so as to judge them altogether unanswerable if your Questions lye unanswered altogether in at least some more hopes of your conviction and conversion by us then fear of your contradiction or confutation of us I return to your following Queries as hereafter follows Query 1. WHat is God really in himself without any definition And in what did he dwell and manifest himself before the foundation of the Heavens and the Earth was laid Answer 1. God as he is really in himself is beyond all definition of ours at all being not determined to his Hic Hunc as all created beings are being as to time and place nec definitivé nec circumscriptivé in either but if speaking by way of such description as those have made of him who have seen and known him may de facto as de jure it ought to do amount to the satisfaction of your prying minds which would fain be intruding into things which ye have not seen I answer God whatever more he is that 's nothing to us quae supra nos nihil ad nos the secret things of himself are onely to himself whose mind in all things absolutely who hath known But things reveal'd onely to us to speak of and to our Children is really in himself whatever he hath at any time in and by his Son revealed himself to be in and to his

cognizance of him by such a manifestation even before the Foundation of the Heaven and Earth was laid Qu. 2. Whether is there a manifestation of God in every thing that hath a life motion and being in this outward Creation And whether is a Creature to expect ever to know God under any other Dispensation or Administration further then by the manifestation of the Spirit of God in him which is given to c. Ans This second Query stands in two parts to the first of which I answer Yes as 't is said Deo plena sunt Omnia Est Deus in nobis agitante calescimus ipso And not onely so but also Quaelibet aquae guttula quaelibet terrae globula Praesentemque refert quaelibet herba Deum To the second I answer Nay there is no other way dispensation or admininistration in or under which a Creature is to expect to know God further then by the manifestation of the Spirit of God in him for it is written Rom 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Whatever is to be known of God is manifest in men for God doth shew it in them Qu. 3. Whether are the Spirit of God the Spirit of Man and the Spirit of the Devil three distinct Spirits Ans Yea the Spirit of God the Spirit of the Devil and the Spirit of Man are three distinct Spirits Qu. 4. Whether be they essentially impregnated in man If so When and after what manner were the said Spirits infused into him Ans In this Query there is a fallacy called A bene divisis ad male conjuncta i. e. A question asked of many things together which in some sense at least may be truly affirmed of some of them but cannot be affirmed of them all I answer therefore They are not all three as your Query seems to intimate essentially impregnated in man neither are they all three de esse homini for first as to the Spirit of God a man may remain a man i. e A man of the Earth as to his Essentials when the Spirit of God which was once given him is as David prayed it might not be from himself no less then totally taken from him therefore God's Spirit is not essentially impregnated in man And as to the Spirit of the Devil Man was Quod Esse truly and formally man before the Spirit of the Devil did prevail to enter him and will be so again when that unclean Spirit is again ejected and cast out of him Quod potest vel adesse vel abesse sine subjecti interitu quoad suum esse hoc non est de essentia huic subjecto That which may be differently either in or not in any subject without the destruction of that subject as to its essential being is not essential to the being of it But so may be either God's Spirit which is God's gift to man after he is truly man or the Devil's Spirit which may be cast forth of man and yet man truly remain man Therefore neither of these are essentially impregnated in him As to the second part of this fourth Query wherein you ask When and after what manner the said Spirits were infused into man It 's of so little consequence to know that it 's well nigh as frivolous for one wise man to enquire after it as 't is impertinent and unprofitable for another to resolve it and therefore as to the two Spirits of God and the Devil neither of which two are essential to man as his own Spirit in some kind at least may be said to be of which there is more hereafter spoken I say onely this namely as to that of God Quaerendum est potiùs quomodo in bono illo spirits ambulemus quàm quomodo in nos d●…erit And as to that of the Devil thus Quarendum est potiùs quomodo ex malo isto evadere possimus quam quomodo in nos invaserit Query 5. What is the Spirit of man in it self Is it natural yea or nay Is it mortal or immortal And whether hath it a Being distinct from the body when expired If so how and where clearly demonstrate Qu. 6. Whether is there a Soul in man distinct from the said Spirit If yea what is it and where is its present scitnation in man plainly manifest it distinguishable And whether after the decease of a man it hath a being apart from the body If yes Where and whether in that state it be sensible either of consolation and happiness or torment and sorrow And after what manner shall it enjoy the one or have the other inflicted upon it Qu. 7. Whether is it possible for the soul of man to live without a body If not Into what body doth it betake it self Or how is it propagated to Eternity Qu. 8. What is its properties and operations And what were them Souls spoken of in the Revelations which John said he saw crying under the Altar And what is that Altar And where did he see it to be And whether had them Souls bodies If yea What bodies were they Ans As to this fifth Query wherein you are busie high-flown cl●mbering and over-curious in querying What the Spirit of Man is and whether natural mortal or immortal And whether it hath a being when the body is expired If so how and where c. With which fift Query not onely the latter part of the fourth but also the whole sixth seventh and eighth wherein ye are as critically inquisitive running out into various Quirks Quiddites and Quomodities about the soul as Quae Quid Ubi Qualis Quando Quibus auxilijs Cur Under which forms of querying one Pragmatical Spirit may ask more questions then many wise men may find either while or will or good ground to reply to are so far co-incident that one cannot be well clearly answered without the rest I say thus both unto it and to the rest Viz That Man as God at first made him was a creature consistent of these Three namely Body Soul and Spirit each of which the Apostle prayes on the behalf of them as in the Saints that they might be kept blameless to the coming of our Lord Jesus * Each of which though concurrent with the rest to the compleat making up of that one compositum or Creature called Man as God at first made him are yet distinct in themselves and separable the one from the other First as for the outward earthly body which was framed of the dust of the outer earth into which dust as into its first Principle it must once return that is but the Earthly Tabernacle in which the Soul which is in truth more the Man than it is dwells and hath its place of residence and scituation for a time As for the Soul of which I say it s so distinct from the Body and from the aforesaid Spirit also is that it 's possible to have a Being not only in conjunction with but also after its separation from them both of which

〈◊〉 〈◊〉 from above of this spiritual part or spirit in man which gives him the heavenly wisdom which the wisdom of the flesh that is from beneath and but earthly and animal and Diabolical is enmity against and of this breath of life or inspiration of the Almighty which gives understanding by which he comes again to be a tree of righteousness a plant of the Lords renown the seed of the Kingdom the Royal seed that right seed that holy seed which is the substance of the Oak when the leavs fall off the true man that God made who in the doing of his will abideth ever when the spirit of the Lord shall have blown away all flesh and all That Mankind that is become the seed of the serpent the generation of the Viper so that it shall wither as the grass and come to nought as the flower of the grass which to day is and to morrow is cast into the Oven Finally such a living soul as man at first became when God first breathed into him this breath of spiritual life to live and dwell in his life light and presence when the souls that live in sin and are alienated from his life through the blindness of their hearts must die for ever and ever perish from the light of his countenance This spirit of man is the very principle of spiritual life to his Soul as the Soul is the principle of natural life to his body whereby as that becomes a living body through the union of it with the soul So the Soul respectively becomes a living Soul through its Vnion with the said Spirit These three are the three principles after which the man is respectively and differently denominated sometimes after the one sometimes after the other prout occasio requirit In respect of the earthly body of which he is formed man is denominated 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly and is said to bear an earthly image and hath his name ADAM accordingly which by interpretation is Red Earth In respect of the soul he is denominated Animal an Animal man Soully or but sensual as abstract from the aforesaid spirit Jude 19. These are they who are sensual or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Animal having not the spirit 1 Cor. 15. there is a natural body or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an Animal body 1 Cor. 2. The natural man or as the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. The Animal man perceiveth not the things of the spirit so also James 3. The wisdom from beneath which only the Soul is capable of without the said Spirit which gives that wisdom from above which is pure peaceable c. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earthly Sensual i. e. Animal and Devilish In respect of his Spirit and as he is denominated after that which is in conjunction with the Spirit of God that imparts it to him he is said to be a spiritual man discerning the things of the Spirit which the Animal man doth not and discerning others who are but Animal while himself remains undiscerned by them who are below him 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as to your asking concerning the spirit of man whether it be natural or no I answer That it is natural i. e. pertaining to the very nature of that man which God first created and of the man of God which to that primitive nature is restored for howbeit it is of the Divine Nature and so supernatural as in reference to man in the fall who is of the Devils marring yet to the constitution of such a man as God at first made after his own Image and Glory to partake of his own Divine Nature it is natural And though it is as natural to man instatu corrupto to sin and break the Law of God as for a natural bruit beast to drink in water yet to that man who is God's Image and glory by participation of the Divine Nature it is as natural as it was to Christ whose meat and drink it was to do Gods will as also it is to the meer natural man to eat and drink outwardly to observe his Law And therefore such as obey the Law are said by nature to do the things contained in the Law that is by that nature which man was at first created after which is the Divine Nature which the Saints are again according to Gods Promise partakers of 2. Pet. 1. Otherwise if ye speak of that Nature of the Devil vvhich by sin man hath to himself contracted since his departure from the other it is as contrary to that nature to do good as it is contrary to the other to do evil and this is that nature by vvhich the Saints themselves till they vvere saved by Gods grace and quickned back again into the other are said to be Eph. 2. The Children of wrath as well as other and those sinners vvho have lost the first nature are said there upon to be without natural affection i. e. Without such bovvels of mercy pitty love and compassion to their own flesh and fellow-creatures as they had vvhile they stood in the first nature And vvhereas ye ask above in the fourth query of this spirit of man as vvell as of God's and of the Devil 's Whether or no it is essentially impregnated in man I ansvver That it is essential that is pertaining to the very being and that constitutivé of the Man aforesaid viz. that man of God vvhich vvas of Gods first creating or is of Gods renewing back again into his own Nature Image and glory yea so as that such a man cannot possibly be without it though it is spiritual in it self and so neither natural as is said before nor essential either constitutive or consecutive to the being of that man that is in the transgression and alienation from God and so degenerated from primitive manhood into no better state than that of the Beast of the field which is his figure And whereas ye query Whether the said spirit of man is mortal or immortal I answer It is immortal and neither mortal nor corruptible but that immortal and incorruptible seed of God even something of that living Word which is said to be made flesh and to dwell in the Saints that is said to be ingrafted or put into man's heart whereby he being begotten into the Will of God is said to be born of God and the Son of God which Principle or innate Word being received with meekness saves that soul from sin and so from the second death as it stands in union and conjunction with it which Word is called James 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is said to be made flesh and to dwell in the Saints John 1. as their life And whereas ye ask Whether this spirit of man hath a being distinct from the body when expired and

And what is that honor and glory which the Kings of the Earth must bring into it And in what manner must they perform it Also how and when shall they that are saved be made inhabitants of it Answ What need ye Query this of us if either ye heeded the Light in you which manifests all things in their proper seasons to such as wait in it or if ye had wel heeded that very Scripture either out of which your Query seems to be fetcht and founded Where ye may as wel read what that City is that hath no need of the Sun to shine in it as that it hath at all no need thereof where it 's evidenced to be those Saints of God that follow the Lamb who is their Light the new Jerusalem which is above the mother of all the free-born Children of God which is as a Bride adorned for her Husband with whom the Tabernacle of the Lord is and with whom he dwels and as for the scituation of it is it not expresly said as in the Vision it was seen that it comes down from God out of heaven therefore 't is a state here on earth else also the Kings of the Nations could not be said to bring the glory of their Nations into it i. e. to serve it with their glory for it is to come to pass that the Kingdom and nation that will not serve thee saith the Lord Isa 60. 12. shall perish yea that nation shall utterly be destroyed Whose glory that they are said to bring into it or to serve it with or minister to it withal is not any of those unlawful or sinful lusts pleasures or licentious liberties wherein they glory as in their shame for as in maximâ libertate est minima licentia so it 's said That no unclean thing shall in any wise enter thereinto neither any thing that desileth or worketh abomination or maketh a lie but their gain and substance which the Lord himself saith he will consecrate to the God of the whole earth and to the service of his truth as they before in their blind minds consecrated it to the service of their Lord God the Pope and the setting up of his trashy Traditions For the Lamb who is the Light of his holy ones who are this City is worthy to receive power and riches and wisdom and strength and honour and glory and blessing and all created things for for his sake they are and were created Rev. 5. and for those that are with him on mount Syon who are called and chosen and faithful who are his Priests and Ministers non nomine tantùm tenus not in name onely as the Popes and the Worlds Idol-shepherds are but reapse indeed and in truth who as the Lord saith Isa 6. 6. shall eat the Riches of the gentiles and in their glory boast themselves improving the excellencies of the outward Creation in wiser ways and to much better uses and ends than such Drones as the Popes Divines who have devoured the good of all Lands under a meer pretence of serving Christ in the service of their own lusts and bellies And whereas ye ask When shall those that be saved be made the Inhabitants of it I answer So soon as ever they are saved from the sin which is that alone that slayes the soul and seperates it from its part and portion there For blessed are they that do his Commandments they have right to the Tree of Life and to enter in through the gates into the City without the which are the Dogs who draw back from the truth and lick up their old Vomit who for all their dreaming that they eat and drink in the day while the Lord's Visitation passeth over them shall yet wander to and fro for meat and grud ge that they can never be satisfied and at evening when they awake and see the Sun is set upon them they shall return and grin like a dog and go round about the City but never enter to have any share in it being clambered up above the Door which is the Light Query 13. What are the Chains in which the Angels who kept not their first estate are reserved under darkness unto the Judgement of the great Day And where is the place of their confinement And what is the great Day and the Judgement We pray you plainly demonstrate Answ The Chains which the Angels who kept not their first estate are reserved in are the same under which men who kept not their first estate are also reserved under darkness unto the Judgement of the great Day that is the darkness it self into which they are both gone forth from the Light which was That habitation they both left in which they were created to stand as 't is said the wicked are captivated in the cords of their own sins and snared in the works of their own hands viz. in the deceitful counsels of their own hearts in their own corruptions under the bondage of which the whole Creation groans and travels in pain together to be delivered out of which Bonds and Chains and Fetters Snares and sore Captivity there is no deliverance for men who are all to come to judgement but in Christ who opens the Prison-doors by that Spirit by which he went and preached to the Spirits which were in prison in the Dungeon of Egyptian darkness of old in the days of Noah wherein they remain reserved unto Wrath and Judgment which from the Lord must first come upon them as assuredly as ever they sinned and as unavoidably as travel on a Woman with Child which she cannot possibly escape and the place of their confinement is where-ever the said rebellions spirits are a place not of an outward local consideration for although every spirit is in loco definitivé and determined to his Hic nunc excepting God onely who cannot be so yet a spirit cannot be said to be in loco circumscriptivè And as for the Great Day and the Judgement thereof It is the Light of the Lord for the Light he called Day and the Darkness he called Night and the Judgement that the said Light layeth to the Line and to the Plummet in every Creature that hates and rebels against the Light which ministers condemnation on the Transgressor and reveals from God nothing but Vengeance Tribulation Wrath and Anguish Perplexity and Disappointment Wo Cursing and vexation of spirit on every evil spirit and on every soul of man that is found in evil doing the Eternal Judgement of which day of the Lord is over all the Oaks of Bashan and Cedars of Lebanon and pleasant Pictures and fenced Towers and high Walls and all mans glory and pomp which Hell now opens her mouth wide to receive over every one and every thing that is high and lifted up and there can be no declining the Judgement of it so but that to versifie to you back again in your own way of Latine Rime wherein ye conclude your Queries and I my Answer you must expect and know That Quod sibi quisque serit praesentis tempore Vitae Hoc sibi messis erit cum dicitur Ito Venite To all your Queries above answered you subjoin thes● two Verses Non pudor est quaeri quae nescis sivé doceri Qui SCIT Laudatur qui NESCIT vituperatur To which I return and so conclude as follows Non pudor est quaeri nec quaerere at usque teneri Quaerendo atque queri est pudor nescire doceri Qui fructu crescit SCIT quamvis plurima nescit Is quod SCIT nescit qui tantum lumine crescit Qui bene SCITque alitur SCIT ut sit gregibus Altor Qui malé non aliter quam ut se SCIRE hoc SCIAT Alter Haud qui SITque Satur facit at qui quod SCIT amatur Is sibi quod datur per quemque opus hoc operatur Qui SCIT Salvatur SIT at ut SCIT ut SCIT agatur Qui SIT laud atur qui NE SIT vituper atur Dixi. D omini ei S amuel ervus P iscator astor No shame to Ask nor be Ask't but to weary Free Answerers out with Queryings and to Query The same o're o're and o're again concerning Truths which they are ever taught yet never learning He who knows little yet bears fruit knows much No knowers know that they do know save such Such Thrive such know that they may be as Mothers Some know but to be known to know by others No knower but the doer of what 's known Is lov'd who works what 's given him as his own Who knows is sav'd this I must needs acknowledge Yet let him BE and acted be by 's knowledge Who Is what 's by him known's of worth and prais'd Who Is not so 's worth nought despis'd disprais'd S. F. What to themselves All Men Sow now be 't Good or No That must each man Reap Then When Christ shall say Come Go. FINIS Page 9. line 28. for differently read indifferently * Viz. Robert Wilson who together with my self was then and is still imprisoned in Westminster Gatehouse where and from whence also this present Answer was written and given forth 1 Thess 5. 23. * Therefore is Hell called by Christ Matth. 5. 29 30. and by Iames Iam 3 6. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vallis Hinnom quae alias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Topheth dicitu ter 7 31 Isa 30 33 * Mal. 1. 4.