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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	faith_n	scripture_n	tradition_n	8,010	5	9.4856	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44802	One of Antichrists voluntiers defeated, and the true light vindicated. In answer to a book called Ignis fatuus, published by one R.I. Wherein he vindicates Edward Dod and Samuell Smith (of the county of Salop) in their lyes, folly, and wickedness, and hath added more of his own, with divers of his false doctrines, lyes and slanders, &c. brought to light, and reproved: As that the law of the spirit of life, is imperfect, and not fit to be a Christian rule, and also, humane nature may be taken for the regenerate part of man, and the soul, &c. And likewise calls idolatry, civillity, and heathernish complements courtesie. His vindication made voyd, and his weapons broken, and he taken captive, and left with E.D. and S.S. among the slime pits of Siddim near Sodom, with his Ignis fatuus. / By F.H., a witnesse to the perfect law, of the spirit of life.	Howgill, Francis, 1618-1669.	1660 (1660)	Wing H3175; ESTC R16812	30,660	33

doth he say you make the Scriptures which is the word of none effect by your Traditions and as for Rom. 10. 8. The word is nigh thee in thy mouth and in thy heart And this is the word of faith which we preach Here the Apostle saith the word is nigh thee in thy heart but he doth not say the Scriptures is nigh thee in thy heart which is the word of God And 2 Cor. 2. 17. For we are not as many which corrupt the word of God he doth not say we are not as many that corrupt the Scriptures which are the word of God or the word of God which is the Scriptures And as for 1 Pet. 1. 25. But the word of the Lord endures for ever and this is the word which by the Gospel is preached unto you he doth not say the Scriptures endures for ever or this is the word the Scriptures which by the Gospell is preached unto you And as for 1 Thes 4. 15. For this we say unto you by the word of the Lord that we which are alive and remaine unto the coming of the Lord shall not prevent them which are asleep He did not say this we say unto you by the Scriptures for there was not such a Scripture written before and therefore we say this unto you by the Word of the Lord And what a foolish man is this to assert his own imaginations and then imagins the Scriptures will prove it and what an improper speech were this to call twenty thousand Sentences one word and it is called a declaration and what a declaration would that be which consisted but of one word But enough of this hath been published before concerning this perticular by divers hands so I shall be brief However R. I. doubts his proof allready that it will not satisfie F. H. and therefore he thought good to make this conclusion upon him That he does not believe the Scriptures at all and though F. H. say that these Scriptures are nothing at all to prove that thing to deny his imaginations is not to deny the Scripture But F. H. beleeves what the Scriptures saith of themselves and doth not deny the Scriptures at all but R. I. his lye and also his false conclusion And further saith R. I. The Scripture was delivered to the Church in writing that it might be an infallible standard ●f true doctrine and a determiner of controversies and the Saints Rule of knowing God and living to him Answer Reader take notice here is no roome for the Spirit at all the Scriptures and writings have taken up the room of it in R. I. his account for it hath lost its office if his doctrine be true the letrer is become the infallible judg and standard to try doctrine and a determiner of all controversies and of the Saints rule of knowing God and living to him and indeed is become all in this mans account then what doth R. I. bring Aesops Fables Ovids fictions Plato's and Diogenes stories in this controversie to joyn with this infallible rule because he hath the Scriptures so high to be a tryer of doctrines without the Spirit doubtles is the cause here is no mention made of it and so he shall be judged by his rule in the 42 page take his Exposition upon the words of Joel I will pour out of my Spirit upon sons and daughters and they shall prophesie This is not meant of a ghostly power but of an extraordinary measure of enlightening grace Ignorant man is not Ghostly power of spirituall power an extraordinary measure of enlightning grace and was it not as spiritual power and an extraordinary light the Prophets prophesied by But it is this mans meaning that must be the standard when all comes to all and the determiner of cases and he speaks contrary unto his own rule as may be seen through his whole book who hath either added to the Scriptures or perverted them or otherwise given his false interpretations or villified them in calling them the True Cards and so though he extolled them in words he denyes them in practice The Jews tryed Christs doctrine by the Scriptures and judged him a blasphemer and a breaker of the Law and the Apostles seditious and so though a man have the Scripture and have not the Spirit it is all as a sealed book wherein such unlearned men as this R. I. is cannot read and therefore he saith in his 55 page That it is a great fault in us because we say the Law of the Spirit of life is the Rule so like him will not say it is imperfect as he doth so saith R. I. it is not fit to be a rule so blasphemously he detracts from the authority and power of the Spirit and like Antichrist and his Ministers sets the letter above it cals it living an infallible standard and saith the Scripture inclines the heart unto obedience and like a drunken man this R. I. reels up and down and contradicts himself Before he said The law of the Spirit chiefly gave power to conforme to the Rule and within four lines contradicts himself and saith The Scriptures inclines our hearts to the obedience of the Rule and the Scriptures it self hath caused us to know it as we have it from the Church it is a probable aid and yet giveth but a confused beliefe with a light impression Answ. It is probable enough indeed that thy faith is confused the faith of your church that makes thee utter forth all this confused heap but in what hath been said the spirit of this man and his doctrines will be manifest to all whose eyes God hath opened and so will depart out of his paths and not give heed to his fabulous stories It is true saith R. I. There is an inward law written in our hearts called the law of the Spirit of life Rom. 8. 2. And there is the outward Law written in the Scriptures Now the outward and externall law is properly the Rule of a christian life and not the inward and internall law for the outward law is perfect in that it declares in what is the will of God and in what it is not but the inward law received and written on the heart is imperfect and therefore unfit to be our rule the law within is that thing that is to be ruled Psal. 17. 4. The outward law therefore is the Rule Answer This man would set the Sun by his diall as it might be said although he confess in the very same page that the Law of the Spirit of life giveth power to the creature yet now it is become imperfect not fit to be a rule this man like one unlearned sets the Law which was written in Tables of stone which the Apostle calls the Ministration of condemnation and was glorious this he sets above the Ministration of the Spirit of life which the Apostle saith is much more glorious but nay saith R. I. The

of his sufferings as it is written Mat. 16. 21 from that time forward began Jesus to shew unto his Disciples how that he must goe unto Jerusalem and suffer many things and be kil'd and rise again the third day So that it is manifest that here was distance of time and space betwixt Peters confession of Christ and of his rebuking of him however the unbelief was gotten up in Peter and he that had need to be taught came to be a rebuker of him who was his Teacher this was another state then the former but of these things R. I. is ignorant and let the Serpent feed upon dust for I desire to give him no other food And further R. I. saith Though Saints sin not Devil-like unto death yet if any man say he hath not sinned ofter the similitude of Adam's transgression he saith John is a lyar and the truth is not in him for when all is done the best men are men still and the best earth is earth ever and will bear nettles and brambles me and if these things were well considered by F. H. he would not say and E. D. for pleading for sin or Satan for we plead against those who say they have no sin Answer This R. I. is so in love with sin that by his arguments which he makes one would judge that he accounts it as necessary as his dayly food and these are strange kind of Saints that R. I would make at the best they are but still sinners and unsanctified but they that are called to be Saints who are begotten by God the father and preserved in Christ Jesus they are sanctified and made clean through the washing of Regeneration through the sanstsification of Gods holy Spirit which divelleth in them by which they have power to mortifie the deeds of the flesh and to overcome and to be made partakers of the promises but here lyes the difference in R. I. his account betwixt his Saints and his Sinners The sinners sinneth devil-like yet the Saints sin not devil-like I say they that sin are in one nature notwithstanding R. I. his blind distinctions for they that sin are liker the Devill then God and liker his image then Gods Image for Gods Image consisteth in righteousness and ture holinesse and the devils image consisteth in unrighteousness sin and unholiness And now Reader thou may judge whose Image R. I. his Saints bears and if thou be one that can plead against them who are born of God and sinneth not and who are cleansed from all sin by the blood of Christ then R. I. will rank thee with E. D. and himself in his Bead-row of Saints as he calls it And if any man say he hath not sinned after the simititude of Adam's transgression he is saith John a lyar Nay it is R. I. that saith it and not John and so R. I. is the lyar for the Scripture saith on this wise Rom. 5. 14. Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression So that it is manifest that there were many that death reigned over and yet they sinned not after the similitude of Adams transgression But this R. I. will accuse every man with whom he hath a mind to quarrel and will not only tell lyes himselfe but publish false Doctrine but he will bring the Saints for his author and John saith not If any man say he hath no sin And thou that sayest when all is done the best men and the best earth will bear nestles brambles and tricks as I said to E. D. so I may to thee thou hast given thy verdict for the Devill and not for God and his Saints for They that are born of God sin not and them that are cleansed by the bloud of Christ from all sin and are clear in his sight and are kept by his immortall word which dwells in them that the evill one touch them not but hath overcome the wicked one and the best earth is that wherein righteousnesse dwells which R. I. is altogether a stranger too and that brings forth no bryars no brambles nettles nor pricks for that ground is curst so this man by his devillish Doctrine hath made the coming of Christ of none effect and the bloud of Christ of none effect and so have denyed the work of redemption to the best of men and deliverance to the Creature who hath travelled in paine This dreamer is far contrary to the Prophet Daniell who saw by the Spirit of Prophesie which this R. I. so deadly hates both in men and women that if it be not allowed of by such as he it must not speak nor they by ir This Prophet I say testified of the coming of the just one and of his work that he should make an end of sin and finish transgression and bring in ever-lasting righteousnesse but saith R. I. The best men are men still and the best Earth earthever and the best saints sinners though they sin not devil-like nettles and brambles and pricks they will all bring forth Now if this doctrine be true how is the soul raised out of death and where is the restauration of the creature from under the bondage of corruption and where is the redemption of the seed which is heir of the promise Nettles and brambles bryars cumbers the ground and choakes the seed and these things F. H. hath well considered and I see more and more that thou art a pleader for sin and Satan and imperfection for a spirit of errour for Images Pictures and Crosses for Cuffs Ribbonds and Lace for Nettles Brambles and bryars and art a man that doth lay claime to the utmost borders of the Devils Kingdome and a greater servant of his Master I have not met with long whose reward will be according to his works And the lye being the chief cognisance of his Master in which he greatly gloryes in he goes on and saith Another errour of the Quakers is they do not beleeve the Scriptures to be true because they deny them to be the word of God for if they beleeve what the Scriptures say of themselves and they say of themselves that they are the word of God and for his proofs he cites Mar. 7. 13. Rom. 10. 8. 2 Cor. 2. 17. 1 Pet. 1. 25. Answer The Scriptures we own to be true and whatsoever the Scriptures say of themselves that we own them to be to wit a declaration Scriptures of truth holy Scriptures the words of God of Christ and of his Apostles a Treatise And for his proofs I could wholly referre them to the Readento examine them himselfe and to discover the ignorance of this R. I. who tenders these Scriptures aforementioned for sufficient proof as that the Scriptures calls themselves the word of God as for Mark 7. 13. making the word of God of none effect by your tradition He doth not say of making the word of God the Scriptures of none effect neither

old and young beleevers and unbeleevers between such a water and such a wall or betwixt such a hedge and such a ditch And because thou said I had not named the Apostate that builded your Masse-houses I shall take away the occasion of thy clamouring this and tell thee who invented your Parishes and your parochiall way viz. The Pope Dyonisius which it may be thou wilt calculate among the Bead-row of Saints for his great devotion as thou said Ambrose did with Seneca The next thing that R. I. contends against is no lesse thing then the Doctrine of Christ and yet it may be he reckons himself as one of his Ministers and yet he raises arguments strongly against the Doctrine of Christ viz. Be not ye called Masters But it may be thou wilt say as one of thy generation said lately of some of the Doctrine of Christ that these words give an uncertain sound and therefore they must have an exposition and it is this that Christ condemneth ambition and superiority over our brothers Religion and faith Answer Then all your parochiall Ministers by thy own Exposition falls under condemnation for this is a poynt of our faith that if we be moved of the Lord and by his Spirit to come into your Assemblies to speak the word of truth that we ought to speak it and you ambitiously would arrogate unto your selves superiority over our faith and Religion like as we beleeve that we ought not to give flattering titles to men neither to give maintenance unto them of whom we are perswaded and doe believe are no Ministers of Christ And in these and many more things that pertains to Religion faith and godlinesse you ambitiously and proudly have arrogated unto your selves superiority over Religion faith and consciences Therefore repent of it and see you doe so no more left you fall into condemnation And as for calling any man Master who is our Master we own and it is the practice of such as are servants but to call him Master who is not our Master is to speak an untruth or else to give flattering Titles and we have not so learned Christ but enough of this hath been spoken by divers so that I shall pass on and touch a word about complements and doffing off hats and bowing of knees a thing that R. I. and his Brethren so dearly loves that they are loath to part with it and these things we beleeve we ought not to doe and although R. I. doth confesse that none ought to usurp authority or superiority over his brothers faith yet notwithstanding he hath forgotten his own Exposition in a moment and falls a wrangling about hatts and Caps Knees and Complements which we cannot doe for conscience sake And saith R. I. If the Quakers will not put off their hatts because it is a custome or bow the knee because they are abused they must not eat nor drink because it is abused by gluttons and drunkards Answer A pittifull lame argument we eat not nor drinke not because it is a custome nor wear apparell but because of their service and of necessity and yet I would have R. I. know that we have learned to distinguish betwixt a thing that may be customary and good in it selfe and a custome which is vaine and the Saints did not salute one another because it was a custome but because their hearts was joyned to one another in love and in truth But for doffing the hart and bowing the knee to a fellow with a feather or a woman with a fan or a Gold-Ring or powdered hair this is a vain Custome and the Antiquity of a thing doth not prove the goodnesse of it neither customarinesse the worth of any thing nor because a multitude of Roysters and Ruffins do practice such things that therefore they are lawfull for we know broad is the way that leads to destruction and many there be that enter in and we have learned not to follow a multitude to do evill though R. I. be untaught But saith R. I. When sallutations are observed with a good decorum they are like a hand diall which shews what order the wheels observe within and the abuse of any thing doth not abollish the use thereof Answer Now what R. I. doth count a good decorum Reader thou may judge by what he hath before pleaded for for doffing of hatts bowing the knee and saying Your Servant Sir or if it please your Highnesse or if it like your excellency with such feigned practises and this is the decorum which is counted civill and so reader thou may observe how the wheels runs within It so came to passe that I was amongst a Company of these that would be called Ministers of the Gospel in number no lesse then ten and in the Room I was when they all came in and they courted and bowed and scraped with their feet with their hats to the ground many of them one to another and reeling up and down the house in this manner and one striving to outstrip another in complements and though they had all intentions to sit down yet they strave among themselves who should be last and in this posture they continued halfe an hour together at the which I admired and indeed was ashamed that men who professed godlinesse should be found in such transgression and it is like R. I. will count these civill salutations with a good decorum And now Reader observe again how the wheels went within and what they did drive after but to gratifie one another in deceit with these kind of decorums like stage-players and Fidlers and thou errs not knowing the Scriptures neither the power of God when that which was commanded by God came to be abused they came utterly to be abollished as the Brazen Serpent came to be idolized it was taken away though there was no command for so doing but they might have pleaded the former against them likewise the Temple commanded to be built by God and was to have continued for ever yet being abused and made an Idoll of it was utterly abollished and was left unto them desolate and the glory of God did not appear in it as before and because of the iniquity of such a company of Priests Sion became as a plowed field and Jerusalem became heaps and the dayly sacrifices ceased and not one stone left upon another of the Temple that was not thrown down And so for thee or any other to plead custome or antiquity and examples which was neither commanded or commended as to be standing and a binding rule to all generations demonstrates thy great ignorance and blindnesse and manifests thee to be one who pleases the spirit of the world in whom the love of God dwells not The next thing that R. I. falsly accuseth and impudently affirmeth against the Quakers is That they deny honour to Superiours and to them to whom it is due and so blasphemes the name of God and his Doctrine and further saith Charity though