Commandements and Traditions of men and of the Pope himself in many things still and yet because they did not so much as he appointed them in matters of more moment but were unclean and wicked refusing to walk in the good old way of the Light which was the way before Moses and the letter was turning away their eare from hearing the Law in the heart which is the light were not only vain but abominable in the very best of their Oblations In Preaching therefore in order to Gods acceptance of us and our good works which are not outward worships where the heart and life are yet defiled but where a new Creature created after his own Image of God in Christ Iesus to good works in his nature and by his Power though in it's own person doth perform them is as an utter exclusion of all your own so no fair In-let to any of the Popish Rubbish will worship meer self service and unprofitable devotion for these being only done by man are neither good nor accepted of God But to Teach and maintain and plead for evil works as necessary to be done while we are in this life and Teach down the doctrine of perfecting holinesse and perfect purging our selves from all uncleannesse of flesh and Spirit while we are here in the body which Paul taught up as a doctrine of devils and to deny the possibility of performing this duty of not sinning and make such a grosse state of sin as that was which David stood in when he was guilty of adultery and murder consistent with Gods acceptance of men and their justification before him and that the Saints as some call them in such a pickle while they are in sin up to the ears even in such a case are not in a condemned but in a justified estate and that if the Saints own heart condemn him and his own conscience tell him that God doth not accept him and that his estate is bad in such a bad sinful case and not good it 's defiled and lyes and testifies falsehood to him and leads him into a wrong opinion of himself and that the Saints may be blessed men as David was having no guile in his spirit but sincere upright after Gods own heart though under the guilt of so grosse and great sins when the Scripture saith the contrary viz that David was upright before God saving in that matter of Vriah wherein indeed his very heart was false and rotten and to affirm to the encouragement of men in their imperfections and infirmityes by which name they stile the Saints grossest iniquities as T.D. does contradictorily to himself in other places that the gospel gives life upon imperfect obedience all which and more ejusdem Farraginis is done and utter'd by T.D. and such as own him therein in the 11.19.45.47 pages of his 1. Pamphlet as they were by word of mouth at the disputes This is to strengthen the hands of the wicked that they cannot return from their wickednesse for how is it possible they should do it when 't is preacht and believed as impossible to be done this is to sow soft pillows under their elbowes that they may sleep on securely in sin and take their rest for its all but infirmity and no inpreachment to his justification nor to his standing accepted and in covenant with God that a Saint does and their 's no condemnation to them that are Saints and in Christ no though they be in transgression in which who is say I is out of Christ and not a Saint and though they walk not after the Spirit as all that are Saints and in Christ Jesus do but after the flesh and in a word a very fair In-let to a very worse matter then that whole mare mortuum of the Popes Beggerly observations even no better a matter then the very whole bundle of the Devils own Bag and Beastly Baggage So then I see not hitherto and am perswaded never shall till I come to see as T.D. does in his floting fancy many things with his eyes shut how any Doctrines of the Qua. even such as they and I hold with any more then what we hold flatly against the Popish Priesthood do either conclude my complyance with them or make any way for the incoming and abiding without its own speedier Ruine of their Romish Baggage or how our parochiall Priesthoods preaching and practice too doth any other then uphold the Butt end thereof and preach their own câ—mplyance with those their Brother Ravens in many matters But T. D's Biggest Bolt and weightest Bullet as he counts at least lyes yet behind and that is our doctrine of good works as needful to that use of our justification before God here he iudges that Omne tulit punctum he hath fully hit the white and that this will do if all the rest die and fallen the fault of favouring and fathering the Popish cause upon me as some Iâ—suit if all the other fail Good works for necessary uses viz to manifest faith to be true to sanctify to make meet for the possession c. T.D. and his Associates in words and doctrinally more then practically maintain as much as any but to maintaine good works not only to the use of our sanctification but our justification and to justify not only deâ—laratively in the sight of men but also formally in the sight of God not only to approve a beleiver but absolve a sinner p. 8. not only to fit for but to give right to the inheritance p. 22. not as concurrent and concomitant only but as cooperative and constitutive together with faith and coincident as a cause in the case of our iustification to let good works be accounted not only Via ad Regnum but also carsa Regnandi as your Scools distinguish yea and further yet to dispute it not in these Terms barely of good works but in these Terms of OUR good works and lastly higher yet to rank them so high in order of causes as not only Instrumental with faith but a deserving or meritorious cause of justification This is notorious yea so grosse and Popish that we may well Rank you thinks he among the Papists p. 58. as at least a bringer in of their Baggage yea now quoth T.D. of me p. 14. you shew your self a rank Papist indeed Rep. Ipse dixit T.D. hath said it who of all those Seers with his eyes in Sandwich or else where who giving heed to him from the least to the greatest saying of him This man is the great Power of God have hiâ— hitherto bewitched with his Simonical Sorceries can do any other then believe it to a Tittle This stroke enters with so deep a dint into the thoughts fancies and faith of many that 't is supposed by some we Qua. shall never be able to lick our selves whole of the deadly wound it brings with it both to the doctrines that we maintain as Truth and to our selves also whom we maintain to be no
it he is worthy as the right heir one that hath due Title to it accordingly to enjoy and inherit And indeed the very word inherit which is so often-used both in the negative where the wicked are excluded as no unrighteous one shall ever inherit and on the positive and promissive hand where the righteous are included as he that overcometh shall inherit all things doth if men were not praepossest with prejudice against the truth and with blind principles which as its harder to knock an old peg out of its hole then to knock a new one in when that 's out there 's more ado to drive out of them dispossesse them of and draw them from then would be to draw them to own the plain truth if the darkness were once dispeld import no lesse then an entailing the Title of the Kingdome to the good works and fruits of the Spirit in us which are the Termes on which it is promised on any name or thing abstract from these which yet T. D. is so absurd as his fellow A B C Daâ—ians in the School of Christ are as to make in no wise a cause but onely an effect of our justification and of our standing entitled to it on things without us that are nothing to us abstract from these Whereas if that be true as it is in their own Schools that quo pâ—sito panitur quo sublato tâ—llitur effectus c. That upon the being of which the effect ever is upon the not being of which the effect can never bâ— must needs be the cause of that effect it s most uncontrâ—lably true that the good works and fruits of the Spirit in us are not the fâ—uits and effects but the causes of some kind or other of our justâ—fication and as the cause of every sort if it be but causa sine qua non as they speak the cause that gives no influence but only is a meer hangby yet necessarily too as a Cipher is in order of nature evermore before the effect so is our Sanctification so antecedent to our justification even in the sight of Gâ—d that contrary to our Schâ—â—lmens Figments who say justification is 1 st of the two so that God lookes on us as just while unjust before he makes us just I say till our Sanctification is our being counted holy in Gods sight can never possibly be Ob. And though it s said he justifieth the ungodly Rep. I say yea justification is ever of ungodly ones yet never in but from their ungodlinesse as Sanctification and Salvaâ—ion is of sinners but not in but ever from their iniquityes he cleaâ—s the guilty but by no meanes no not Christs blood so Exod. 34.7 as to cleare the guilty while in their sins or hold them guiltlesse as T. D. dreames he did David while they are guilty of Adultery and murder and while they are taking his name in vain crying Lord Lord but not doing what he sayes naming his name but not dâ—parting from eniquity he makes Christ to such as believe in his Light Wisdom Righteousnesse Sanctification and Redemption but what ere some count he in no wise counts him so to any any further then he doth so make him he sees no sin in Iacob nor traâ—sgression in Israel but it is because there it s done away and remitted not by pardon without purging but so as not to be committed any more or if it be there 's new guilt contracted and the sin imputed till again remitted on returning but this Israel to whom he is so truly good are them that are of a clean heart Psal. 73. He will speak peace unto his people and his Saints while they walk in wisdome but let them not return any more to folly for if they do they do they must again hear more rough reproâ—f from him then ever and find him speaking in wrath and vâ—xing in his sore displeasure there is a blessed man to whomâ—he will not impute sin whose iniquityes and transgressions are covered but t is he in whose Spirit there 's no guile Psal. 32.1 So that I marvail what our Priests mean by Salvation Iustification Redemption and such like when they say a Saint or a Sinner what should I call their mongrell seed may be in a State of Salvation while they are in the guilt and filth of their sins for I know but two things Christ saves his people from viz. from their sins and from the wrath which is to come and I know no Salvation at all from the wrath which is the effect till there be a Salvation from the sin which is the cause of it for posita caus a pâ—nitur effectus as well as sublata tollitur and I am sure none is there as yet from the sin where men are not onely in it and it in them but singing loath to depart and pleading for a necessary abode of bâ—th these themselves and sin together while themselves are abiding in the body Yet T.D. so thinks that to stand in sin which is in the Reprobation and yet to stand within the lists of Gods love and Election will stand so well both together that David stood justified in Gods sight in that which if men had seen him in he would not have been justified in their sight who love sin more and hate it lesse then God does and yet all this altogether But T.D. thou hast heard of God onely by the hearing of the ear as yet by hearsay from thy self and sâ—lf blinding Brethren but when thine eye comes to see him and he comes neer thee to judgment whâ—se comming who in sin can abide and who in iniquity can stand before him who is as Refiners fire to the drosse and Fullers Sope to the filâ—h thou shalt for all thy seeming Saint-ship Abhor thy selfe before him and repent thy sâ—lf that ever thou talkedst of mens being in a state of justification before him while under the guilt of sin as purer Saints then thy selfe have done that have thought the same as thou dost in very dust and ashes and that walking in the fruits of the Spirit and holinesse of truth must go before the sight of Gods face in peace and that the sinner shall not see his face and live thy selfe shalt see whether eâ—er thou come to walk holily yea or nay But alas to what purpose is it to tell our Pâ—iests this when they tell in effect the same one to another yet believe not what they say themselves but contradict it out of their own mouths as soon as tâ—eâ— have done like Lâ—â—ards making good plain Prints with their feet in the Sandy ways they run in yet dashing them all out as the go with their long bushy tailâ—s they say no lesse then that Sanctification goes before justification in the sight of God though they see it not while they say faiâ—h which they confesse is a fruit of the Spirit the gift of God a part of our Sanctification is that that as an instrumentall cause of it
already justified and give no right to the kingdom but only a fitness for entrance into it to such as have actuall right before ever they do any good by the power of Christ and T.D. by implicit faith treads in the same common beat'n track telling us p. 16. that surely the leading of the spirit or sanctification is a fruit and effect and not a meritorious cause of not being obliged to the penalty of the Law yet all this is but tittle â—attle of those whom Christ and righteousnesse serves to talk and make a trade on Tell not me T.D. of Thomas of Io. Duns the Scot and other Scepticks Schoolmen and Casuists that make Religion a matter of dispute more then practice for I say and yet no more then what the Scripture proves to any but such as take more care by their innumerable distinctions senses and meanings upon it to defend themselves in their sins then to live the life of it that the good works that are the gift of Christ and the fruits of the spirit of Christ in us and that righteousnesse which is of his working in us who worketh in us both to will and do what are we do that is of worth before God are those by which our Salvation is wrought out 2 Phil. 13. and are not the fruit and effect of but go before Iustification from guilt and acquiting from the penalty and condemning power of the Law which is the fruit and effect of the other and the same that gives the aptitude and meetness for the Kingdom the self same Righteousness of Christ within us wrought and imparted to us gives to us the Ius or Right to inherit it and not another without us onely imputed for as is commonly said quae supra nos and so may it be truly said in this matter quae extra nos nihil ad nos c. what good works and Rigteousness of Christ are done by him without us what ever they are intentionally and conditionally yet are actually and absolutely nothing to us but as we come to see and feel the same by that same power that wrought in him working mightily in us performed within our selves Neither are the good works and Righteousness of Christ which are the fruits of his Spirits leading us thereto subsequent as effects of his not being under the Lawes curse in a person before justified as T.D. and the Scholastick Doctors of whom he learns it indoctrinates but are praecedent as causes of it in persons in order to their peace with God and Iustification in both Gods sight and in mens and in their own for as 't is said Isa. 31.15 16 17 18 19. of the inhaerent Righteousness that resides and remains in the hearts of Saints which is the fruit and effect of the Spirit of God making them of a Wilderness a fruitful Field by the pourings out of the Spirit upon them from on high so it is in truth that the work of that Righteousness is the peace and the effect or fruit of that Righteousnes is quietness and assurance for ever yea that people who of a barren Forrest become a fruitful Field to the Lord bring forth fruits of Righteousness by Christ in them to the praise of God are they onely that when the Nail of Gods wrath indignation and torment comes down by Right on the fruitless Forrest have even eaten us or thereupon a due Right and Title to the dwelling in the peaceable habitation and sure dwelling and quiet Resting-places of the Fathers Love and Abrahams Bosomâ— as well as a fitness for it which fitness and meetness is first and ever goes before the Actual Aâ—solute and Immediate Right there to come for whatever Remote and Conditional Right all men have to the Iustification Life and Peace of God in Christ Mediante fide Iustitia Pieâ—ate Sanctitare c. On Terms of that precedent Faith Righteousness Godliness and Holiness wrought in them by Christ which makes them meeâ— for it yet a Positive and Immediate Right thereto can no man have till he be thus made meeâ— to enter it any more then he that was unmeet for the Marriage Supper for want of his Wedding Garment who had as true a Remâ—â—â— Right as any that were there conditionally he had fitted i.e. clothed himself accordingly had in his old Suit the Rotten Rags of his own Righteousness and not Christs a Real and Immediate Right to intrude himself into so Holy a presence who was with shame thrust forth forth for his labour And whereas our unjust Iusticiaries strike hard against us as they think with that True Story Rom. 9. of Iacob and Esau's being the one loved thâ— other 〈…〉 yet being 〈◊〉 â—me neither good nor evil Rep. 1. I say and so would they too if they could once sea that 〈◊〉 one thing to be denominated aforehand by God who fore-seeing how it will be oft calls those things that yet are not as if they were loved and â—ated Respectively before or good or evil be actually done or the doors born with Reference to the good and evil he fore-saw would be done in time and another to be absâ—lutely and actually lâ—ved and hated not onely without any reference or respect to good and evil fore-seen that it would be done but also before the Subject and doers thereof are in rerum natura as yet in so much as any actual being 2. That those two Persons were Types of the two Seeds that and not Persons but so as they are the Children of one or t'other are the only absolute unchangeable Everlasting Subjects of Gods peremptory in alterable and Eternal decrees of Election and Reprobation viz. the Seed of the Woman and that of the Serpent which the Seed of the Righteous who are ever blessed and the seed of evil-doers who are never to be Renowned are respectively born of and adhaering to 3. That though they will needs mis-understand it as spoken of those Persâ—ns only yet it is not poken of two Persons only but it is spoken of the 2 Nations that strove in the womb of Rebecca and the two manner of people that were to go forth of her bowels viz. Israel and Edom which two Nations also but that what is most Right is mostly a Riddle to them they might Read as born after the flesh were Types yet of a more Mystical and spiritual Israel and Edom then they are yet well acquainted with as neer of kin to Esau that is Edom as they are in Gâ—ds Account both in name and nature 4. That Gods loving one and hating t'other of these was as is most evident in the Letter Mal. 1.2 4. not without but with respect to evil and not evil fore-seen to be done in time for on the Account of Edoms Mountains being the border of wickednâ—ss as Iacobs were not they became the objects of Gods hatred and a people against whâ—m the Lord hath indignation for ever 5. That there was no such thing as Iacob have I loved
goes before â—ustification as that by which we are and without and before which we cannot be accounted â—ust in the sight of God yet by and by again they tell us that justification which is by faith and so not before but after it goes before Sanctification whereof faith they say is a part and that the leadings of the Spirit and its fruits among which justifying faith is reckoned up as one 5. Gal. Aâ—ea fâ—uit and effect of our bâ—ing not under the Lawes penalty that is of our justification from the guilt of sin so T.D. p. 16. Sometimes to escape and slip away from the shame of this absurdiâ—â— and contraction they tell us or at least some of them that Iustification of Saints or sinners for I am to seek still what to call the Creatures they call Saints for if I call them Saints it loaths me to call such sinners Saints as they Term so yea If they be Saints which some so call Then guilty sinners are Saints al And if I call them that commit sin the Servants of sin as Christ did Iohn 8. and not Saints and Children of God they will be ready to loath me I say then they tell us that Iustification of sinning-Saints painted and Saint-like sinners in the sight of God is without and before Faith or any thing else even before sin was or men either from all Eternity and from all sins pastnor present I can't say here because the sinning Subjects of this Iustification are not yet extant in the world but from all that ever is to come and Faith by which the Iustification comes is but an Instrument whereby the Evidence of this long-since Iustification in Gods eye comes in to men and manifests it to their eye whereby the sinners themselves know it and as for other fruits of the Spirit which are all the fruits of Faith too which I confess to be the first in being of all work truly good so that without it 't is impossible to please God and whatsoever is not of it and in it but out of it and out of the Light in which it is if true is but sin these are onely as Evidences to us and to others that the Faith we have is justifying and true c. and not dead and fained and fit for nothing So say they In Gods sight we are justified freely from of Old without Faith or good works that follow and flow from it either this we know and are assured of that Faith is oppâ—sed to it self as a work in the business of Iustification and that Faith is imputed to us as being in stead of a perfect personal righteousnese or that 't is the meritorious cause of our Iustification I utterly deny quoth T. D. p. 24 25. but Faith without works is that by which we are formally justified but the other that is good works that by which we are declaratively justified in Pauls sense who Rom. 3.28 sayes We are justified by Faith onely without the works of the Law a sinner is absolved I wot he means in his own Conscience for I know not when T.D. reckons or whether at all God holds an Elected Saint guilty if not David while he was guilty of Adultery and Murder In Iames's sense Iam. 2.14 who sayes By works a man is justified and not by Faith onely a Bâ—liever is approved ' quoth T.D. p. 8. out of Diodat whose words he useth which approbation of a Believer in his Faith as true is both in himself and before men so as they usually say by good works a mans Faith is evidenced to himself within and others without to be a true living Faith and so consequently his Iustification with God to be surely known which was but could not be seen or known to be before Rep. Now therefore a word or two to the grant of our Antagonists that Iustification is before in Gods sight but it can't be known to be by us or others nor evidenced to us so that we can stand as justified ones or approved in our own sight and other mens till we be sanctified and have both Faith which is a fruit of the Spirit and other fruits of the Spirit which if true that Faith works by as love a pure heart victory over the world temperance peaceableness gentleness and such like Is it so Friends that no man can appear to himself to be approved and justified in Gods sight nor to himself or others be known that he is so till he comes to believe and do other good works of Righteousness which first declare the thing so to be I wonder then how ye dare talk and affirm that to be before good works which before good works ye confess cannot be known so to be will ye ever be in your wills thoughts inventions and traditions intruding your selves into that ye have not seen and confess cannot be seen to be as you say it is vainly puft up in your fleshly minds and entring into and venturing to reveal and vent out Gods secrets which ye say are secret and hidden to man saying they are so and so before the time you say they are first revealed to you in And telling men they are justified before God and loved before they do any good and bidding them believe this for true Doctrine from you that 't is so till they come to do good works and that that 's the onely Evidence whereby you can discern that thing so to be which yet you say is so before either by you or them it is discerned In his own secret thoughts say you and bosome Councels the thing stands so that we are justified but it s not revealed to us to be so neither can we know it to be so that we are justified but from the time of our bringing forth fruits of Righteousness Do not secret things belong to God onely and things that he reveals when he reveals them and not before to you and your children to talk of Are ye not like natural bruit beasts in this that you oft speak evil of that truth ye know not and oft tell that for truth which is not so when ye know it not and even confess it cannot be known to be till evidenced by good works and yet you will say 't is of a truth before any of those good works by which onely the Evidence of it comes to you be brought forth in you 'T is true there be many things in esse Reaâ—â— before they be in esse cognâ—scibili Real before they be visible though this Iustification of yours before Sanctification in Gods sight which ye yield is before Sanctification but Sanctification before it in your own sight and in the sight of all men is not one of those invisible Realities but if may so say an apparent Real visible non entity rather and fancy of your own brain but what things soever are in truth to us they are not so as that we in truth and of a truth can say so or so they are
RVSTICVS Ad ACADEMICOS IN Exercitationibus Expostulatoriis Apologeticis Quatuor The Rustick's ALARM to the Rabbies OR The Country Correcting the Vniversity and Clergy And not without good cause Contesting for the Truth Against the Nursing-Mothers and their Children In four Apologeticall and Expostulatory Exercitations Wherein is Contained as well A General Account to All Enquirers As A General Answer to All Opposers Of the most truly Catholike and most truly Christ-like Christians called QVAKERS and of the true Divinity of their Doctrine By way of Entire Entercourse held in special with Four of the Clergies Chieftanes viz. John Owen D D. late Dean of Christ's Church Coll. Oxon. Tho. Danson M.A. once Fellow of Magd. Coll. Oxon since one of the Seers for the Town of Sandwich in Kent Iohn Tombes B.D. once of Bewdly since of Lemster Rich. Baxter Minister at Kederminster Another Eminent Master in this English-Israel Which Four Fore-men hold forth the sense and senseless Faith of the whole Fry and write out the Sum of what is or is to be said by the whole Fraternity of Fiery Fighters against the True Light of Christ and its True Children Alias An Universal Vindication or General Iustification of the Sincere Practices and sound Principles of That faithfull People in such Points as the Priests oppose them in hinted in the Epistle and handled in the Book ensuing against the Collegian Calumnies and Clerical Cavils of All who Causelesly Quarrel with them By Samuel Fisher Who sometimes went astray as a lost Sheep among the many Shepheards but is now returned to the Great Shepheard and Overseer of the Soul I Kings 18.27 And Elijah Mocked them and said Cry aloud for he is a God c. Numb 25.17 18. Vex the Midianites and smite them for they vex you with their Wiles c. Isa. 57.3 4. Against whom do you sport your selves Against whom do you make a wide Mouth c. Ethnici non Credendo Credunt Christiani Credendo non Credunt Error Minimus in Principio fit Major in Medio Maximus in Fine LONDON Printed for Robert Wilson in Martins near Aldersgate 1660 TO THE READER TO premise nothing at all to such a Bulk as seems to promise by its Great Quantity to have something of weight worth or Good Quality in it were to erect a spatious City with no Gate into it an extream on the other hand well-nigh as absurd as that of his who building the little City Mindus is said to have made it's Gates bigger then the City To praefix a prolix Epistle to a large Book may prove as Cumbersome to a Conscientious as 't is Ridiculous to a Rationall Reader to make many long Proaemiums to a short one As therefore I shall forbear lashing out into any long or loud Proclamations of what profit may accrue to an unprejudic'd Peruser of the following Fabrick Vino vendibili non opus est Haederâ So shall I yet not for custom but convenience not altogether omit in way of Initiation or Introduction to premise First some words more generally to All sorts of Readers 2 dly more particularly some to All plain Country People 3 dly 2. or 3. words to All proud-Spirited Priests and Scholastick Rabbies 4 thly some few to the presenâ— Powers of these poor Priest-ridden Brittish Nations Ifâ— Then as for the Book it self in the 4. parts thereof which this relates to Know All people that herein ye have the tall Academicall Sons of Anak to whom the Seed of Jacob seem but as Grashoppers uncapable to grapple with their greatnesse taken down or that Great Goliah's head cut off with his own Sword by the Power of God in the heart and hand of a despised Country Stripling who coming from following the Ewes great with young and perceiving him in pride to disdain and defy Gods Armies in the name of the living God went forth to meet him in answer to his Arrogant challenge with a Stone Sling in his hand brought down the uncircumcised Philistine to the ground For herein By way of plain Reply to sundry Books of those four men aforesaid viz. I. I. O's Two English Treatises which Treat pretendedly For but in very deed Against the Scriptures as to That very Authority and Integrity of their Hebrew and Greek Texts he pretends to plead for together with his third Tractacle of Latine Theses Pro Scripturis Contra Fanaticos in which not without a Legend of as loud Lyes of the Quakers as Lewd Laughings at the Lords Spirit and Light within in opposition unto both he as vainly adventures to evince it that the Scripture Alias the outward Letter is the Trueâ—t Light the only most firm Foundation and perfect Rule of all saving belief and holy Life that it is in Esse both Reali and Cognoscibili yea properly as to Name and Thing no lesse than the very Living word of the Living God II. T. D's Two Trifting Tractacles Term'd 1. The Quakers Folly manifested c. 2. The Quakers Wisdom not from Above c. occasioned Originally by 2. or 3. Publick Disputes at Sandwich held with him and his Adherents by three of them viz. R. H. G. W. S. F. III. I. T 's Nine Sermons Truâ—t into one Treatise untruly Term'd True Old Light Exalted c. and not only Back't but Thrust out also by R. Baxter in his Blind Zeal against that same unblinded People To which said Reply is Annexed an Appendicular Postscript Abridging into a closer compasse many of those Absurdities Self-Contradictions Confusions Riddles and Rounds the Rabbies run into unawares in their unwary wrestlings against the Quakers And a Positive true Testimony according to the Externall Letter to the Internal and Eternal Light both in Latine wherein it was first written and also in English whereunto it is for further service Translated Herein I say is the Dimnâ—s of the Divines and meer Humanity of the Doctrines of the Academicall Doctors discovered Also the Qâ—a with the Innocency of their cause cleared against the Insolency of the choicest Champions that contemn them and the Divinity of their Doctrines vindicated from their clamours in the points hereunder specified viz. Anti-Papism Liberty of Conscience Having the faith of God without respect to the persons of men Iustification by the righteousness of Christ alone The Scripture and what it is as to Name and Thing The Word of God and what as to Name and Thing The Light of Christ in the conscience as to its universality and sufficiency and bow It and not the External Text or Letter is the only firm Foundation of the Churches Faith the only true Touch-stone of all Doctrines the only Right Rule of all saving Beliefe and holy Life The Infallible Spirits Infallible guidance of all that follow him as their Guide at this very day The generall Grace and Love of God in Christ to the whole World every Individual in it and how it is Great Universall True and Unfained notwithstanding through each perishings-man own fault very
filthy rags but that is thy Blasphemy who so rendredst it but we know no such rotten stinking filthy righteousness that Christ hath either in himself or in his Saints Also thou falsly construest and misrepresentest both G.W. and all of us as if we asserted all men to have the knowledge of the Mysteries of the Kingdome of God for we say not that all know them and we know that thou know'st them not but that the Kingdome or Light that only shews them is in all men so that thereby they may know the mysteries of it though they do not Also thou most miserably misrepresentest my saying there are degrees among Believer p. 18. as if I had meant by it according to thy own muddy misty manner of meaning and supposing in that and many other matters that Believers have a mixture of sin with their grace and so ex falso suppositis proceedest to make another meaning of thine own which is none of mine that some persons be justified which never did fulfill the Law personally and rakest up an absurdity and fatherest it on me when 't is thine own for I deny thy imagined mixture of sin with the Saints Graces as a meer non-sensical saying of thy own for Grace and Sin can no more mix together then iron and miry clay then light and darkness then Christs true righteousness and the dung and filthy rags which thou supposest to be his also which can have no communion together 2 Cor. 6. And I deny any men to be justified or any of thy uncessantly ever-sinning Saints in whose persons the Law is not fulfill'd by the Power of Christ. Also how guilty or not guilty thou art found of laying down things in our names which were never spoken by us in such wise as thou ventest them and so of wronging us by adding to our words to be-speak thee in thy own words of thy Epist. to the second Pamphlet let any understanding man peruse thy first which occasioned G.Ws. Reply and he will find viz. that thou art charged not in falshood but truly and justly by G.W. charged of falshood in such passages as have many and credible Witnesses if thou count thy own Witnesses credible attesting them for I shall bring them against thee even as thou thy self hast ranked them in thy own book and stand to that very testimony they therein give as to the tryal of this matter between thy self and me which if it may be heeded more then thy own single testimony against both thy self and all them also I shall do well enough as to one of the Archest Accusations thou makest against me To this purpose consider all people that T.D. on his bare head accuses me S.F. p. 14. 15. of his first Pamp. of affirming and disputing it against him that OVR good works viz. OVR own righteousnesses of which it was of old said and we say the same now not intending by that term OVRS any that Christ works in us as T.D. does but those we have wrought out of him that they are filthy rags are the meritorious cause of our Iustification And in the same place asserts the third Question to be stated affirmed and prosecuted by me in thoâ—e very terms viz. that OVR good works are the meritorious cause c. nevertheless the self-fame T.D. if it be one and the same T.D. who wrote the Trifle call'd A True Relation of the Disputes and that Remarkable Narrative at the end thereof in p. 58. of the same foresaid Pamphlet to the Confutation of himself and in Proof of his falsification of things in that other place not only affirms it himself but also proves it by his many credible Witnesses of whom he sayes in his Epistle to his second Toy they attest the truth and in the Epistle to his first thus viz. The Gentlemen Ministers and others in the Margin are a few of very many Witnesses of the terms of the Questions agreed to by the Qua. and of other remarkable passages and matters of fact who will free me from the suspition of a partial Relator that the terms of the third Question were these viz. Whether good works be the meritorious cause of our Iustification which quoth T.D. was expresly affirmed by them witness in the Margin Hen. Oxenden Iob. Boys Esq Nath. Barry Tho. Seyliard Ch. Nichols Ministers which terms say I are quite diffeferent from the other Good works which are only Christs without that term of OVR added to them being one thing and OVR good works clearly another especially OVRS that are filthy Raggs So what need further witness to prove T.D. to have added to and altered our termes and wronged us by misconstructions for the world has it under his own hand which evinces him to have done so yet he sayes to his Reader T. D. As to false construction of their words If thou thinkest it worth while to compare my false and this mans G.W. true construction either thou seest not with mine eyes or thou wilt see they have no occasion to complaine Rep. To which say I If he see with thy eyes indeed then its like he may see no cause we have to complain of thee for thy eyes are set the wrong way to see any evill in thy self while they are not Zach. 9 as all Israells as one man are towards the Lord in his light which only shews to the evill doer his evil Deeds but are set rather to watch against the Children of it for evill thy eyes are in tuts talpae in alienis linces blind at home and quicksighted the contrary way abroad if they were not thou could'st never spie so many spots among them that walk in the Spirit and so few of those foul faults that are found among thy fellow walkers after the Flesh but if any Readers be minded to see with their own eyes and not thine they 'l quickly see thee to be what thou art with whose weak sore and sorry eyes some of Sandwich whose Seer thou art do see more then with their own so that if thou once say'st thou seest what thou but surmisest and supposest they as I.Os. Juniors are respectively to himward are Extempore stupified into a Satisfaction that they â—ee the same whether they see it yea or nay so as to become Iurats into thy Rasn Iudgment and to sit down with no more then nil ultra quaero plebejus our Minister Teacher or Doctor sayes so or so But indeed as the Papists have been long accustomed to drink all the Wine they drink in their Sacrament with their Priests mouths who impropriate that Element wholly to themselves so that when Christ said drink ye all of this they drink it all off giving the poor people none so our Protestants have been so long accustomed to see with their Priests eyes that they have well nigh utterly lost their own or at least the true fight and right use of their own and T. D. I perceive takes it for granted or else why saies he thou
seest not with my eyes that his people should see with his eyes understand with his understanding take things in his sence be of his mind be moulded in their meanings after the Image of his vain Imagination but I say to you all O ye people of Sandwich you must see with your own eyes as the Just must live by his own Faith or else ye will fall with your blind Guide into the Ditch and if yee come to see with your own you 'l see we have cause to Complain of T. D.'s both altering our words and adding to them though it be as to quantity but little thou hast added yet as to quality it is so much as egregiously wrongs us howbest I must needs say so much for thee T. D. and that 's the best I can say to help thee with thy Additions to our words are not by far so Voluminous as thy Ablations from them are thy Rendition of our Argaments is Rude Ragged wrong enough in all Reason yet 't is not so much by way of Additanent as Ablation and detraction as I shewed above our discourses to thee whilst thy own to us are repeated generally by the Dative are Rendered mostly by the Ablaâ—iuâ— Case being rehearsed well nigh totally all away I know thou say'st thou hast not diminishâ—d from our words but that thy dimination of thy deceitfull doings is but an Addition to thy falshood and no little Aggravation of thy lies for which thy unfaithfull dealings with us and misrepresentation of those matters as well as for many more misreports into which the lying spirit hath spawn'd itself forth over â—undry pages of thy whole trifling Pamphlet and especially throughout thy Narratives Annexed at the ends of both thy Babbles so farr will thy pretended fence of a few Gentlemen and false Ministers be from freeing thee from the suspition thereof that all faithfull hearers of those discourses and Impartiall Readers of thy Ragged Relation of them will lay thee under the Condemnation of not only a partiall Relator but of a very Lyaâ— also against the truth as to matters of Account and not a few matters of fact about which thou abusest and beâ—yest the Quakers both in thy cart Accountative and in thy much more notorious Narrative pieces of business which for severall Remarkable follies of thy own therein expressed are as much as any that I know ejâ—â—dem farraginis meritoriously to be marked for a pair of white ones nigro carbone while they have a being under the Sun which after a few more breif Animadversions on thy Epistles I am yet in hand with I shall address to take some Remarkable notice of T. D. Thou say'st thou hast followed thy Antagonisi G. W. step by step and omitted nothing that hath the least colour or shew of Reason unless where thou makest a reference to thy former Book to avoid Repetition lest he should say that like a Child thou skippest what thou canst not Read Only thou confessest thou art not able to match him at his Belinsgate Rhetorick nor would'st thou with Jonah â—e as hot as the Sun that Scalds thee Rep. Thou may'st well say indeed in one or two senses thou followest him for I with all the hast thou mak'st and the best Leggs of Reason thy Ridiculously short Reply to him stands and runs on thou neither reachest nor overtakest G. W. much less 〈◊〉 get before or go beyond him but art found as far behind him in the understanding of the misteries of the Gospell the Spirit and the world â—o come as the wild bruit Beast of the Forrest is behind the naturall mâ—n in the knowledge of the things of nature and this world Poor vain man thou wouldst be wise and taking upon thee to teach those at whose feet'â—would be thy wisdome much more to sit down and learn and so thou sayst to G. W. â— 3 seeing you do not understand I le teach you â— in a matter wherein any but the blind may see by thy Raw delivery of thy self in it thou hast not half learnt thy lesson thy self and wherein as thou hast not a little need of it so thou maist thy self possibly be taught a little otherwise by and by in its proper place and thou are yet but as the wild Asses Colt Ranging in the Wilderness snuffing up the Wind of thy own Wisdom yet there is a time werein thou must be taken tamed and brought to beare and made to see thy self to be as far short of G. W. as one in the fall is of him that is risen again into the innocency Thou followest G. W. the Quakers as the Egyptians did Israel and as the Dragon doth the Woman Cloathed with the Sun that beares the manchild Christ Iesus breathing our malice flinging out a stood of falshood wherewith to cause her to be carryed away but thy Charriot Wheels drive on so heavily that though thou persuest at the heels yet thou wilâ— never reach further then the heel which is all that the Serpents Head which is to be bruised by her avails to hurt yea the very earth it self shall be made to help the woman to swallow up thy flood of Lies and Blasphemies rather then they shall ere be of force for the futâ—re as they have been formerly to overwhelm her As for thy step by step alas poor man G. W. makes such steps to his feet as are much too strict streit for thine to tread and stand in where he is thou in that nature and Wisdome thou yet abidest in canst not come there 's a Gulf between whether he goes thou canst not follow him unless thou loose thy life as thou art loath to do and dye with him and Christ and all Saints that death of the Cross to thy own Carnall will which while in little better then that Woodden way wherein the Papists prate of the Cross of Christ thou in thy vain mind art prating about thou knowest the power of not so much perhaps as many or at best little more as yet then the most of them so farr art thou from following G. W. who as Paul did followeth Christ not in an outward empty Apish way of imitation or setting himself to do what he reads or heares Christ did in which yet thou art farr short of following Christ too but acting speaking moving living worshipping walking in by and from the same Light and Spirit as Christ did which thou art â—o farr from walking by that with I. O. and others thou for the letters sake which yet thou errest from rejectest it as no Rule for thee to walk by And as for that very kind of following him step by step thou meanest who talk'st as if thou had'st traced thy Antagonist to a tittle left nothing of his book unanswered thou hast rather anâ—wered little or nothing of it at all for as in thy second part to the same tune there is fere nil dictum quod non dictum prius scarce ought said of
And last of all if Thou and Thee be not to be used to a single person only it hath no place nor use at all in the English-Tongue for it can't possibly be properly used when we speak to more it being saving when we speak to them as a Collective body and as one and so somtimes the Prophets spake to whole Nations under the Term of Thou and Thee no less unsound and unsavory to say Thou or Thee to 20 men as You or Ye to one and alike foolish to say to two severall men Thou shale both dye I le kill Thee both as to say to one of them only You alone shall dye I will kill You which are two Bulls that deserve both to be soundly baited To conclude this then we see how our Chief Priests Scribes Pharisees and Hypocrites of these dayes as they did of old Love the Praise of men more then the Praise of God have that Faith they have in God with respect to the Persons of men which who so has is a Sinner and Transgressor of the Law and though their mouths speak great swelling words of Faith Religion Reformation God Christ Church Ministry Maintenancâ— yet they are but walkers after their own Lusts and Sensuall or meer Animall as Iude sayes verse 16.19 not having the Spirit while they have mens persons in admiration because of advantage and beleive not though they deem themselves every one in his own form to be the true beleivers so long as they are thus busied in begging and buying giving and taking this honour that is from beneath only for not seeking the honour that is only from aboue which all the Saints have Psal. 149.9 lâ—t them say what they will yee sayes Christ Ioh. 5.44 How can ye beleive which receive honour one of another and seek not the Honour that commeth from God only As unmannerly a Generation then as T.D. faith the Qua. are in not using that flattering Title of Mr. to T. Rumsey the Magistrate I say if T. Rs. carriage were more like a Magistrates then 't is according to the Proverb 't is better of the two if that were unmannerliness to be a little unmannerly then so much troublesome as men in the fall are one to another with their Tedious Attendances Antick Adoratious of each other and supersluous Complements buâ— indeed 〈◊〉 good manners to use it by none but that people whose evill Communications corrupt good manners the Heathen whose Customes are vain and as for us if any man list to be contentious about our manners in such matters he must know that as there 's no Law of God or man that hinds us from Keeping on our hats from thee or thou to Cap and Congee and you Sir and Master and such like flatteries not to say meer fooleries which are all in the fall so we have no such manner of manners nor customes among us nor any of the true Churches of God And hereby we appeare to any save such as will needs mistake us to be neither Papists nor Popish Priests for they have as much of that kind of ill manners of honouring each others persons as is to be found among your selves nevertheless who so blind as he that will not see thou T. D. wilt needs so befool thy self as to make it proâ—ablâ— that I am one of them whose words excepting as in the proviso abovesaid â—re now Verbatim to be Rehearsed who having hinted it in p. 55. how Rob. Wilkinson Minister of Staple had accused me to have been at Rome and received a Pension from the Pope goest on as followes T. D. As to the matter whereof Samuel Fisher was accused part of it he denied not namely that he hath been at Rome but that he received a Pension from the Pope he utterly denied which yet that is probably as true for I have it from very good hands that in his late travail to Constantinople and thence to Rome he had as good Bills of Exchange as most Gentlemen that travaile and yet 't is well known that he hath no visible Estate And the Qua. who came to hear the dispute who I suppose would not bely him did report that he did bear his witness against the Pope and Cardinals at Rome and yet suffer'd them not to meddle with him which how unprobable it is let all men judge but how much more probable that the true cause of his safety was his compliance with them the Doctrines which he broaches among us and as he saies in all other places being theirs and a fair inlet to their Bag and Baggage And to assure the Reader of the likelihood of his compliance with the Antichristian Faction thou maist please to know that the 12th instant English account two honest and credible men of Sandwich had some discourse with S. Fisher at Dunkirk and he told them that he looked upon the Jesuits and Friars there to be founder in Doctrine then those we call the Reformed Churches This they are ready to testifie at any time upon call Another passage I have to acquaint thee with viz. that the aforesaid S. Fisher in Conference with the above-named Sandwich men at Dunkirk May 12. English stile did affirm that he himself is above Ordinances and that there is no more use of them in this life to many portions then there is of a Candle-light when the Sun shines and he gave instance in the uselessness of Baptism and the Lords Supper And the same witnesses were credibly informed at Dunkirk that S. Fisher hath great Bills of Exchange from a Quaking London Merchant and may take up four hundred pound if he will And hundreds of people can testifie how light he made of the charge of Popeâ—â— on the first day of the Dispute when I pluck'd Amesus 4th Tome against Bellarmine and offer'd to read part of it out of the Latine into English and with a gesture of derision he replied that Bellarmine held many Truths which must not be rejected because he held them and he gave for instance that Christ is the Son of God Moreover in p. 14. Thou writest thus viz the third Question debated on was though with much ado at length stated in these Termes whethâ—â— OUR good works are the meritorious cause of our justification and S. F. held it in the affirmative S. F. Tâ—us I prove it to these words T. D. now you shew your self a Rank Papist indeed Rep. Monstrum Horâ—endum Informe Ingens cui lumen ademptum what a Horrible bundle of blindness is here what a hidden heap of Hocus pâ—cus this nasty piece of Naâ—â—ative is of itself a little Lake of Lyes and the whole is little better under this Hedg are many Hedg-Hogs hidden many Cockatrices hatched up whose fruit is as a fiery 〈◊〉 Serpent many false Tongues fed with fuell fit for them many Fools fenced in their folly as with a Thicket of Thornes many Sons of Beliâ—â— bolstred up in their Blasphemies and emboldened to throw about in
one that receive a Pension from him which is the Top-stone of thy brittle building that I am to take down and the Conclusion in proof of the probability whereof at least all the rest is alledged I shall not as much Countryfied as I am be so Dunsical as to begin with the denial of the Conclusion nor would my nay prevail against thy yea among thy Creditors if I should but discover first the falseness weakness nakedness and inconsequences of the Premises that every indifferent Reader may conclude the utter improbability of the truth of thy confident conclusion within himself and remove the under stones which thou lay'st for thy foundation and among the rest that of my holding some Doctrines held at Rome which thou makest the very head of the Corner that so the foreâ—aid Topstone may tumble down of it self What is true among thy Premises I shall own the Truth of but deny the consequence thereof as to that which by thee is from thence deduced and what is false not only deny but also deny the consequence of it if it were true 1. That I have been at Rome and there born my Testimony against the Pope and Cardinals in such wise â—as was required of me by the Lord who sent me who only and not I my self as thou quippingly recitest that passage suffer'd them not to meddle with me that I made light of thy charging me with Popery and that I was at Dunkirk and in discourse with the two men of Sandwich T. Foxton and T. Barber at the time thou speakest of and that somewhat by me was spoken about Friars and Iesuits holding some sound Doctrines which some Protestant Priests deny and somewhat about the non-necessity or indifferency of the use of the things ye call Ordinances where the substance of which they were shadows and to which as figures they pointed was come in place like as of a Candle where the Sun shines and that I said good Works intending Christs are the meritorious cause of our Iustification and argued a contrariis to this effect viz. Evil works are the meritorious cause of our condemnation therefore good Works are the meritorious cause of our non-condemnation or Iustification all these Premises are own'd and thy elf also Asserting thus far only of me artown'd as standering me of no more then Truth but quid hoc ad Rhâ—mbum all this yet is of no consequence as to thy deduction And 2. As to all the Rest viz. my having Bils of Exchange to and from Constantinople to Rome and my Broaching Doctrines that are not only theirs but a fair inlet to their Bag and Baggage and my saying to T. F. and T. B. at Dunkirk in those very Terms thou settest down vâ—z that I looked upon the Iesuits and Friars there to be sounder in Doctrine then those ye call the Reformed Churches and that I my self am above Ordinances and that I have great Bils of Exchange from a Quaking London-Merchant as thou quippest it out again and that the Terms of the third Question which I held in the Affirmative were whether OUR good Works viz. done by us only and not by Christ in us are the meritorious cause of our Iustification and that I undertook to prove it under thoâ—e Terms of OUR Good Works in thy sense its all as false to the full as the other is truâ— but if it were every whit as true as it is utterly false yet would not thy Conclusion viz. that I have a Pension or am in pay from the Pope follow from it so much as probably as thou dotest much less so necessarily as throw their dotage upon thy Do-little Disputings many Ignorant ones of thy instructing do as ordinarily as ignorantly infer it the falsehood of that which is false and the inconsequence of both that which is true and that which is false and the utter invalidity of what is false in case it were never so true to prove thy Charge against me of complying with or having pay from the Pope I shall yet a little more particularly explain 1. Then that I have been at Rome and that in a double sense is true enough first spiritually and mystically when I was but a Protestant at large and so born and bred as English people for the most part still are I then dwelt together with them and you National Ministers and Parishpay-Preachers in the Suburbs and out-works of that Great City Rome or Mystery Babylon the Great the Papacy the Arch-Whore and Mother of her Daughters the two younger Harlots Prelacy and Presbyterie that are both separated from her bowels and as like her in many matters viz. persecution for conscience sucking Saints blood greediness of gain Lording it by a Lordly Clergy over the true Clergy or Heritage of God Parish-pay of the Popes first Imposing Parish-Church Posture of his Constituting Traditional Infant-Sprinkling and sundry other Romish Remnants and Relicks of Romes Religion yet abiding unabandoned and alâ—o pleaded for as one kind of Christ'n Creatures that are unlike to Christ himself can be to each other and as a Pair of young smooth-faced Sisters Quâ—bus facies non omnibus una est nec diversa tamen can well look like so old and wither-fac'd a Mother in the said Suburbs and out-works of which said Great City which once was in one Room but before its Ruin stands divided into three P.P. Parts canina utentes facundia barking and concarâ—ing together by the ears with one another and like some old Bawd and her two Bâ—ats Bâ—awling and breaking each other to pieces about their Bastardy ye dwell to this day not only being in the same inward but in somethings also in the same outward form and Image while ye hold your Pontifical Orders by vertue of which you so Pope it in your Parishes from such Presbyters as had theirs from the Prelate who had theirs from the Arch-Prelates who had theirs from the Pope by lineal succession who had his as the great Whore hath Rev. 17. from the Beast that bears her who Rev. 13. had his from the Devil or Dragon who whether he had his Power Seat and great Authority from Peter or no Credat Apella 2. That I have been bodily in Rome literally so cal'd as I did not so I do not deny and that as its evident by what of mine is extant against the C.C. Clergy I have done here so I bore my witness against the Pope and Cardinals there in such wiâ—e as I was cal'd to do I might make manifest here were I so minded but need not foâ—asmuch as though Weâ—â—hercock-like thou preâ—ently upon it go'st about to deny and disprove it again as unprobable yet thou seemest first both to believe and prove it to be probable thy self for thou saist the Qua did Report it of me and thou supposest they would not bely me and that I am since in safety from their hands thy self hast seen iâ— thou canst believe thine own eyes but what of all
Rank Papists nor Rankers of our â—elves with them against the Truth in our maintaining of thoâ—e Doctrines I must therefore since the Lord hath laid it upon me if all the world would take me off it take leave here to enlarge so far as to enter the lists in one short single duel with T.D. alone about these matters desiring I. O. to have patience and stand by a while longer till I can have while to handle him and T.D. both at once in those points wherein they two joyne and issue out together making as it were but one head as to the doctrines wherein they oppose against the Qua and the rather because I find not I. O. in his book which elsewise is Brotherly enough with T.D. in bitternesse against the Truth and Qua. intermedling much there what ere he thinks in this so momentary a matter As for T. D. I have sundry things to reckon and reason with him in aboutit 1 I am to have a talking with thee T.D. in a few words for a certain abuse or injury done by thee in that passage of thine p. 14. wherein thou relatest that the 3d. Question debated on by us was stated in these Termes viz. whether OUR good works are the meritorious cause of our justification that I not onely held it in the affirmative but also disputed it in those termes of OUR good works in such wise as the Papists do so as to shew my selfe a rank Papist which injury in regard of the extent of it to the severall persons wronged is not more manifest then manifold yea verily seven-fold more then ordinary for as much as no lesse then seven persons are thereby most grossely abused and belyed that is to say not only my selfe whom onely thou intendedst should suffer by it but also thy selfe and five of thy chiefe friends too for want of thy forecast viz. 2 of them thou calâ—t Gentlemen and three of thy Master Ministers whose witnesse thou appealest to who are all more moderate and gentle Men then thy selfe it seemes as to their Testimony in this matter for they all and thy selfe too who bring'st them to bear witnesse with thee of the truth in this case do with one accord together with thee testifie another thing which is the very truth and no more then the truth viz. see p. 58. Of thine own narrative that the termes of the 3 d. Question were whether good works be the meritorious cause of our justification which as 't is there said truly was expressely affirmed by us without that figmentitious particle OVR in the sence thou usest it in which is of thine own forging and foisting in and adding to that term good works the adding of which in the eye of any save such as are not either Arrand fooles or else as the Proverb is more Knaves then Fools which yet is in plain terms the plain case of all that wink against the truth and will not seem to see it when they do doth alter the State of the Question so as to make it utterly another for who but such as either cannot see or which is worse may see and will not can chuse but understand that whether OVR good works at least in that sottish and sordid sense wherein the Papists hold it do justifie Is one Question And whether Good works do justifie Is another In which 1 st sense of the Papist when they say OVR good works whose Good Works as they call them are no better than other mens own are whose own meerly are all stark naught I neither do nor ever did affirm our Iustification to come but in the latter viz. that Good works meaning only those of Christs own working in and for us by the same power and spirit by which he did good works in that person in which he liv'd and dyed at Ierusalem then whom I know no other that can without his power work any Good I confesse I both then did affirm and own and as I then did in the power of Christ so I ever shall both affirm evince and maintain And whether it was in this latter sense only or in the former Popish sâ—nse in which thou T.D. art impudent enough to assert I held it he that will in no wise beleive me if I speak in my own case nor any that side with me in the truth but had rather give credit to T.D. let him beleive T.D. with all my heart provided he do but take his Testiomy to be truâ—st where its strongest for then he cannot but beleive me to be belyed for that T.D. who in p. 58. Sayes the Question was stated in these Termes Good Works which was the same T.D. undoutedly that sayes the other doth flatly gainsay and clearly contradict that T.D. And prove him a lyar that saves p. 14. It was stated in these Termes OVR good works and if any doubt which of these two selfe-overturning Testimonies of T.D. may most securely be taken for truth seeing they are 2. contrary Testimonies of one and the same man viz. that in p. 14. wherein he wrongs me or that of his own in p. 58. which I appeale to for right and am willing to be tryed by as touching his false charge of me as saying OUR good works justifie I say unlesse the Reader mean to wrong more then himselfe or me either by his misbeleife namely not only such of my friends as witness truth with me but also â— of T. D's own most eminent and credible witnesses so as to Judge them also to be all Lyars he must beleive what T.D. sayes p. 58. Namely that I affirm'd Good works justifie and beleive that to be a lye which T.D. sayes p. 14. Namely that I affirm'd OUR good works justifie for T.D. alone on his own head only sayes this last but T.D. together with his 5. Witnesses assert the other Thus then stands this case between me and thy selfe T.D. thou arraignest me openly at the Bar before the world p. 14. as a raâ—k Papist as saying in these Termes that OUR good works are the meritorious cause of our justification to which Inditement I pleading not guilty of saying OVR good works but good works are the cause c. How wilt thou be tryed quoth the impartiall Iudge the honest hearted Reader that would â—ain find out the truth in the Court of his own conscience whether thou be guilty of affirming and disputing the said position expressely in those Termes or not guilty I reply by God and the Country What evidence bringst thou in quoth the righteous Reader to T.D. against S.F. whom thou so accusest What were the Termes in which he and the Qua. expressely affirm'd it The Termes of the Question were these quoth T.D. p. 58. whether Good Workes he the meritoricus cause of our justification which was expressely affirmed by them Thus am I cleared in the sight of God and all men from T. D's Accusation by the true evidence of T.D. himselfe my accuser for we have
while we witnesse not the same done by him in our selves we cannot call those works OURS to justification more truly then Papists can who beleive as well as Protestants what he there did though they never look to do the like Quae non fecimus ipsi non ea nostra voco What he did in that person and not OVRS is his only yet and not OVRS but if we speak of what we do not only in our own persons but our own wills power and wisdom abstract from him and the leadings of his Light and Spirit I say Quae sic fecimus ipsi haec ego nostra voco these I call truly and only OVRS and so doth the Scripture Rom. 10.3.4 Phil. 3.9 and as for what OVR persons do in his light according to his will in the true movings of his Spirit and by no other but his own Power Quae nos fecimus ipsi sic ea nostra voco these being partly ours though principally his I have a liberty from the Lord truly enough to denominate by that name of OVRS yet as 't is fit he should have the perheminence as to the name who is not the cheif Actor but the only Author of them I rather chuse mostly to call them His though done in and by us and so again Quae nos fecimus ipsi vix ea nostra voco So there are 1. good work which are only Christs and not OVRS and and by these he deservedly stood justified in the sight of God in his own person which if he had not done and had he sinned he could not have done he could never have bin a high Priest able to justify others or sufficient to save to the uttermost such as come to God by him for such a high Priest it became us to have who is holy harmless undefiled and seperate from sinners himself or else he could never seperate sin from us Heb. 7.26.27.28 2. Again their are good works so called which are only OVRS and not Christs and such are all the best that we work without him of our selves even all our own Righteousnesse and Righteousnesses which are as an unclean thing as a menstruâ—us Rag Isa. 64.6 as dung and losse and not gain nor any way profitable to save or deliver Isa. 57.12.13 Phil. 3.4.10.10 And by these though done in mans willings and runnings in a way of outward conformity to the letter of the Law shall no flesh ever be justified any more then Paul was for these are not Christs all whose works are meritorious and acceptable to God and deserving no Condemnation that I know of and consequently deserving iustification before God but mans own Righteousnesse as that of the Iewes was Rom. 9 32.10.3.2.3 and Pauls was till he came to the Light though for want of coming to the Light T.D. in his dark minde saith Paul had no righteousnesse that was not Christs p 22. is meritorious of no more acceptance then Cains Sacrifice had which was iustly and deservedly rejected because its the evill doer still that does that good which God what ere the sinner calls it accounteth evill 3. Again there are good works which in different respects are called truly enough both Christs and OVRS viz. OVRS as done in and by Our persons Christs as done only by his power in us and by these last call them as ye will Christs as done by him in OVR persons or OVRS as done by us in his power is the justification of all that ever were or shall be justified both deserved and effected and not by what he did without them in that single person that once liv'd and dyed at Ierusalem while the same righteousnesse was and is not by that same power of his fulfilled within themselves and so 1 st detesting all that as Rotten Rags that 's done by meer man without Christ and disowning it utterly as giving no influence to mans justification both honouring and duly owning all that righteousnesse that was wrought by Christ without man as perfect pretious glorious acceptable to God unspeakably usefull to us and truly meritorious at least to his own justification that he might become as elâ—e he could not a meet Mediatour for man this 3d. and last I own only as the meritorious and perfectly effectual cause of mans justification and howbeit T.D. is so blind as to deny our satisfaction by that righteousnesse whereof Christ is the Author p. 23. and to beleive that he that holds justification by this righteousnesse of Christ that 's wrought in the Saints by his Spirit cannot be saved p. 38. For he owns this sentence there for truth viz. that any man that holds that principle of being justified by a righteousnesse within us living and dying iâ— that principle cannot be saved Yet I not only say but see so much and hope as great a Malefactor as T.D. p. 54. makes me for it to make any save such as seeing will not see to see the same that he cannot be saved who holds it not but looks for Salvation in that Gospel which T.D. Preaches of a Iustification by a Christ onely without him and that he may fill up his floutings at it and compleat his cursing of it in the same Phrase he scâ—â—fingly renders my speaking this Truth in at the Dispute p. 28. I say again to all People That Gospel which T.D. and his fellows Preach of Salvation by Christ without them without the Revelation of Christ and his Righteousness within them will not bring men to Heaven Indeed People it will not And this is that I am to have the second Talking with T.D. about before I come again to I.O. viz. this point of Iustification whether it which we say is by Christs Righteousness and Good Works alone and not any thing that is done by us simply as of our selves be by the Righteousness of Christ without us onely as T.D. saith it is or by that which he performs in us also by the samâ— Power as we affirm it In the Prosecution of which matter which way soever the cause should seem to go in the Consciences of such as are considerate yet to the eye of every ordinary Observer of him T.Ds. weaknesses and absurdities are so gross and obvious that he that Runs may Reâ—d them sundry of which I shall give the Reader a taste of as I go along that he may know how to Relish him in the Rest. Hear then O ye deaf look and see ye blind Believers and Admirers of T.D. and his applauded Pamphlet how he to turn his own Terms to G. W. p. 24. upon himself interferes and cuts one leg against another and is not sensible of it and how he contradicts and confounds himself and that so closely cunningly and curiously that neither himself nor any of those who look like himself without their eyes can see it though to all others I confess 't is easie to be or rather hard not to be discern'd T. D. Tells the world that the Terms of the Question were
whether Good Works Mark be the meritorious cause of Iustification p. 58. and that this was expresly affirmed bylus and saith T.D. This being so gross Popsh L. Howard one of the Qua. present at the Dispute hath witness Nath. Barry since denied that they did so affirm Rep. By the way let me tell thee Reader as from L. Howard that though he denied that we affirm'd Iustification by our Good Works which assertion the Priests falsly chaâ—ge us with yet notwithstanding N. Barâ—yes bearing false witness against him he did not deny that we affirm Iustification by Good Works neither is he or any of us ashamed to aâ—firm at this present that Iustification is by Gooâ— Works but Mark this quoth T.D. is gross and Popish So then you have T.Ds. sence on one hand thus viz. it s not onely Rank Popery to affirm OVR Good Works though by OVRS if ever the Qu. affirm it they mean Christs Good Works in us cal'd OVRS Isa. 26. and not meerly Our own but also gross and Popâ—sh to affirm Good Works to be deserving Iustification I wot not well what works they are by which T.D. looks to be justified seeing he denies it to be by Good Woâ—ks for I cannot believe him as bad as he is to be so bad yet as to believe any to be justified by bad evil or wicked works though he blushes not to say that under the guilt of such bad works as Adultery and murder David was and so other Saints p. 38. but yet no wicked ones may be justified And in another p. 45. that the Gospel gives live upon imperfect obedience which though he do no wickedness is at best but an evil work nor wor I well where a man shall scape T.Ds. censure of being Popish unless he run away from Resting and Relying on Christ as well as on himself for Iustification for even Christs best Works are no more than Good as 't is true that all OVR best that are not done by him in us are worse then naught But were it so in Truth but I trow it is not as T.D. sayes that to affirm Good Works meritorious of Iustification is so gross and Popish that they have reason to be asham'd that own it Heu quam turpe est Doctori cum culpar edarguit ipsum How much more reason then any other hath T.D. to be ashamed of his shameful doings Qui alterum incusat probri de quâ— ipsum se intueri oportet who condemns others as gross and Popish for the self-same Doctrine which he himself holds out in terminis and yet creeps from under that condemnation slides his own neck out of that collar and dum codâ—m cum illis haret luto condemns not himself as guilty of the same defilement but rather to God and all men commends himself as clear and clean For whoever heard T.D. say of himself as he sayes of the Qua. they are I am gross and Popish in affirming that Good Works deserve Iustification Yet that he affirms the same as well as the Qua. whose affirmation of it to the contradicting of himself he denies I need do no more in proof thereof then send the Reader to p. 14 15. of his own 1. Paper out of which every Puny may fully prove it to himself for there in Answer to my Argument a Conâ—aâ—iis which was to this effect without that Term of OVR in such a sense as the Papists use it viz. Evilworks are the meritorious cause of our Condemnation therefore Good Works are the meritoriâ—â—s cause of our Non-Condemnation or Iustification among several frivolous conceits upon which he denies the consequences of my Argument T.D. Replyes thus granting the Rule of Contraries will allow so to Argue viz. Evil works which are the violation of the Law deserve danmation Ergo Good Works which are the fulfilling of the Law deserve Salvation and we know no Good Works such but Christs In all which he hath said no more than the self-same which in substance is uttered and intended by our selves for we both speak of and mean no other Good Works when we say Good Works deserve Iustification then such as are Christs and the fulfilling of the Law in himself and in us by his Power whose works onely are Good and all whose Works are so Good that the Law is fulfilled by them and so not Condemnation but Iustification still deserved for where no Condemnation is deserved as it is not by any Good Works there Non-condemnation or Iustification is For by every work the Law is either fulfilled or broken but by neither every nor by any work that 's truly good as every one of Christs are whether done in his own or by him in our persons or by us in him his Power and Spirit is the Law transgrest violated or broken therefore by every Good Work obeyed kept fulfilled and by every work either Condemnation or Non-Condemnation is deserved but Condemnation is not by any truly good work therefore Non-Condemnation is deserved by every good work Taliter and by all and onely good works by which is fulfilled the Royal Law Iam. 2.8 which works no ill at all to another Totaliter Yet T.D. judges us unjustly as Popish who hold no otherwise then thus and himself Anti-Popistical in holding the same to whom therefore I say to say no more of his self-contradiction in saying of Good Works that they do and yet do not deserve Justification si in me iniqius es Iudex T.D. condemnabo eâ—dem ego â—e crimine if T.D. were as just as 't is sure he is unjust in condemning us for Popery he is so much the more unjust in that he condemns not himself for the same since he that judges us so for so holding holds the same the more justly is he to be condemned by all for not condemning himself as Popish together with us And now whereas T.D. supposes he hath added much to the alteration of the state of the Question as we hold it and to the enervating of the force of the Consequence of my Popish Argument as he calls it by that weak short and imperfect Reply he gave to it at the Dispute and that more long then strong addition of many impertinent passages in his Accountative Repetition of it I shall here take them a little briefly under consideration and likewise the rest of that refusely stuff which is Replyed by T.D. up and down in his Book to my self R.H. and G.W. about this point of Iustification and such as were touch't on as pertaining to it that being rid of the Rudeness and Reasonlessess of T.Ds. Religion which I.O. in his piece of Anti-Quakerism interests not himself in so far as I find any where unless in p. 127. where his words seem to sent of such a Justification in sin as T.D. dreams of I may trouble I.O. no more with the Talk thereof when I begin again to talk with him To my nâ—ging Contrarioram contraria est Ratio T.D. thou Replyest
finite so making either two Righteousnesses of God whose Righteousness is but one or else distinguishing that one into two sorts finite and infinite which is but one in kind viz. infinite and everlasting though dwelling in different degrees in God Christ and the Saints but well maist thou do this whilest thou makest so many Christs as thou didst at the Dispute and hast done since in thy crooked Account thereof I say is not that Everlasting Righteousness of his working in the Saints and bringing near to them Isa. 46.13 as everlasting as infinite as of old and of as infinite value every where as it is any where in that Body of his whereof he is the head as in that Person which was the head of his body Yet T.D. denies it to be of any worth to justifie and affirms it to be but mans own Righteousness which is dung loss and rags procuring no more to him by desert then his wickedness which merits no more then Condemnation and in further evidence of this let thy own words p. 15. and p. 22. be well considered and compared where thou sayest thus T. D p 22. Do you think that the Righteousness which the Apostle calls his own Phil. 3.9 was not Christs Had he any Righteousness which he had not received And yet that Righteousness which was in the Apostl never was in Christ as the subject but was wrought in him by Christ as an efficient cause and Christ had an inherent Righteousness in respect of which he was said to know no sin and to be a Lamb without spot or blâ—mish Are not here then two Righteousnesses And they serve for two different ends the one for our Justification the other for our Sanctification the one gives us a Right to the inheritance of the Saints in Light the other makes us meet for Possession And p. 15 all Our Righteousnesses not our unrighteousnesses onely are as filthy Rags Rep. Oh Rare and Base What Whirle-pools and Whirle-gigg and Whimseyes and Gimcracks are here Compound all this deep Dâ—vinity of T.Ds. together some of which but not all for other some the blackest of his Brethren I believe will blush at is that which others store themselves with by stealth out of the Common standing-stock of Theology which few Divines dare stir a foot from and here is such a manifest Mess of medly such a heap of Hotch-potch as scarce ever crept out so openly upon the Stage before since the world which should be Christs School was by its Disputers and Schollers made their Fencing-School against Christ and his Disciples I shall Segregate the absurdities of this absolute parcel in which else they may by unseen being jumbled together among some undeniable Truths and set them down in their own Colours to the view of all 1. Mark Reader How T. D. divides the Righteousness of Christ inherent in himself and imparted from him to his Saints which who is not so Blear-eyed that every single object seems double to him cannot but say and see is one and the self same into two Righteousnesses one of which though he confesses they are both Christs and wrought by him alone as the efficient was notwithstanding as he sayes never in Christ as the subject at all 2. How these two points hang together as well as things can do that are all to pieces viz. that Paul had no Righteousness which was not Christs and which he had not received from Christ and yet that which he received from Christ Christ never had in himself nor was it ever inherent in him which if it doth not contradict the School Maâ—imâ— which no well skil'd Scholler disowns of Nil dat id quod in se prius non habet vel formaliter vel virtualiter saltem eminenter nothing can give infuse or derive that to another which it first hath not in it self and which resides not in it self as the Subject wherein the same one way or other is or formally or vertually inherent which I 'le not spend time here so nicely or exactly to examine yet I am sure it expresly and egregiously disagrees with those undeniable Testimonies of the Scripture which faith not onely Iohn 3.27 A man can receive nothing that is of God Grace Righteousness c. except it be given him from above but also that in Christ are bid all the Treasures of Wisdom and Knowledge that in him dwelleth all the fulness of the Godhead bodily Col. 2.3 9. That the Spirit of Grace a manifestation of which is given to every man to profit withal according to the measure of the gift of Christ who taketh of his own Glory Grace c. and giveth to his Saints distributing to everyone severally as he will is by the Father given first to him not by measure that his Disciples may also as they do of that fulness which dwells first in him receive of the same in some measure Grace for Grace John 7.16 and 3.34 And this stops that creep-hole whereby T. D. wots he winds himself out p. 37. where he saith Christs Righteousness in the Saints was never formally existent in him as the spirits are in the brain for as the spirits are in the brain and communicated thence to other parts of the body so the Graces of the Spirit are all in Christ the head and communicated to all the Members of his body as truly and formally as the Typical ointment that was poured on Aarons head was communicated from thence to his beard and ran down to the skirts of his clothing 3. Note well how that very Righteousness which was wrought in the Apostle after his Convertion by Christ and received from Christ and so by T. Ds. own confession was Christs is by T. D. first divided off from that Righteousness which was inherent in Christ though it be Christs as well as the other and indeed as undivided from it as Christ who is indivisible is within himself and set apart and aloof from it as quite another us if it were scarce any kin to that that dwelt in Christ the head and not onely so but secondly pacht and packt up into one with Pauls own Righteousness which he gloried in before his Convertion for what Paul calls his own was that he had of old and had left and lost too as dung and loss as much as he once thought it gain before ere he received any from Christ and disgraced and digraded so far below it self and its own true worth and dignity as to be Ranks with Pauls own yea to be made and counted on as no other but his own the self same as he and the wicked Iewes as T.D. sayes p. 21. who were as ignorant as our Priests are of Gods Righteousness went about to establish to their Iustification he makes that Righteousness those good works which by Christ we are enabled to perform no other then Our own good works Our own Righteousness all which as well as our unrighteousness T.D. Beckons but as filthy
Rags nay no better nor any other then that which Paul calls his Own which Own of his he having once counted it gain he had now suffer'd the loss of and counted but loss and dung that he might be clothed with Christs which Doctrine of T.D. if it were true but God forbid that any should take it from him for Truth for its most abominably false yet let 's see at least what use of Information were to be drawn from it and in a word it s this 1. That the Righteousness of Christs own working in his Saints and that which the Saints received by Faith from Iesus Christ and that fulness of it that dwells in him is but meer mans Righteousness which he must utterly suffer the loss of and count on not as gain at any hand but as loss and dung before he can know Christ or receive or be clothed with the Righteousness which is through the Faith of Christ the Righteosness which is of God by Faith in him and 2. that the foresaid Righteousness of Christ which he works in us and we by Fath receive from him is but our own and is no better even all of it then our unrighteousnesses are that is as filthy Rags before the Lord he that readeth this let him understand it if he can annd receive it for truth if he dare but if he do not let him know that T.D. hath done his best ill will to the truth that he can to reach it to all men for no less then Truth however though such folly falshood not to say blasphemy it is that worse scarce ever fell from the Pen of a Professed Preacher 4. One Observation more which is scarce fit to be noted to any other use or purpose but to the noting of T.D. to be such a notable none-such as is deservedly Nigro carbone notandus arises from T.Ds. discourse about the two Righteousnesses of Christ one of which he calls mans own and filthy Rags as if Paul when a Pharisee had no Righteousness of his own that he stiled lâ—ss and dung but that which was Christs and which he had received from Christ which what a loud Tale it is he is not much versed in the Truth that cannot tell and that is in such wise as followeth viz. whereas T.D. tells ut of two different ends of the'e two Righteousnesses of Christ as he doth also p. 39. the one whereof i.e. that which is inherent in Christ serves quoth h eto justifie us and give us a Right as a cause of our Title of the inheritance of the Saints in Light the other i.e. the Righteousness wrought in us by Christ which Paul calls lâ—ss and dung and T D. imperfect and filthy Rags to sanctifie us and to make us meet for the Possession of Heaven without which Heaven would not be a place or state of blisâ— nor we fit to enter into such a Glorious Holy Place and Inheritance among Saints in Light which of these two give us Right to enter as the cause of our Title I shall shew plainly by and by saying onely at present against T.D. as 't is said Rev. 22.14 that us doing Gods Commandments by the Power of Christ as they are given out to us in the Light that gives us Right as well as makes us fit to enter as well Ius ad Regnum as Aptitudinem Regnandi but from T. Ds. Doctrine who Teaches that the Righteousness wrought in us by Christ which he also calls OVRS and dung and filthy Rags serves to sanctify us and make us fit and meet to enter into Heaven it s but meet here least I meet not so fair an opportunity for it an on to observe thus much to T. Ds. shame that if his Doctrine were as true as it is false that the Righteousness of Christ in us which yet though wrought in us by him and received by Faith from him is but meerly our own according to T. D. and no gain but loss dung and filthy Rags doth though not enright and entitle us to Heaven yet at least wash purifie sanctifie and make us meet and fit to enter into it so that without being purged cleansed sanctified and fitted by or covered and clothed with the foresaid dung and filthy Rags we can in no wife be clean or fit enough to enter into that Pure and Holy place into which no dung nor fiâ—h nor unclean thing nor ought that defileth can enter nor say I whoever worketh such abomination or maketh such a lye as T. D. doth who danceth the Rounds in this Rotten Doctrine of his till a man can easily find neither head nor tail in it nor Truth nor Unity with it self nor sense nor reason if he look on it in gross as it lyes together in the whole corrupted mass and unleavened lump scarcely from one end of it into the other yet thus it is know all ye Saints that are devoted to dance bud-winkt in the dark to the Tune of T.Ds. loud Trumpetings against the Truth viz. that unless ye be clothed with the Royal Robes of that Righteousness which is inhaerent in Christ Person only which is as they also say as far off you as Heaven is from the earth so that ye can't have it but by that Romish Faith which is Crede quod habes habes believe onely that ye have it and ye have it sure enough though sure enough ye have it not you can have no Iustification no Right nor true Title to enter into Heaven and unless ye put on and be clothed with the dung and filthy Rags so T. D. partly expressly partly implicitly calls it of that Righteousness of your Own as he Terms it which is received from Christ nevertheless and wrought in you by him if ye can believe T. D. ye are not meet in any wife to enter into Heaven but albeit ye have a Real true Right to enter being though still in your sins already justified by the former yet ye may not enter for all that real Right ye have so to do into so Holy an Habitation for want of being cleansed sanctified and made meet for it by this latter So of the things that T. D. hath spoken ye have the summe And so I come to some fuller Examination of the way by which as a meritorious cause our Iustification comes and our Right and Title to enter into the Heavenly Inheritance and our meetness and fitness for the Possession of it also And first I shall shew what these matters come not by 1. None of all this comes by any or all those good works or Righteousnesses which abstract from Christ as the Worker of them in and by man are most truly and properly mans own for howbeit T.D. charges us as crying up Our own works of Righteousness not onely as our Sanctification but as de Iure deserving Iustification also or acceptance in Gods fight and entrance into his Kingdom yet but that his eye is so busie abroad that its utterly blinded
less imputed but to the true making of them Really just and good who before were wicked imparted without difference to every one that truly believeth in him So that I do not as T.D. sayes we do with the Iews that submitted not themselves to Gods righteousnesse by faith in the light which if they had done they would have left and lost their own go about to establish our own righteousnesse to justification 2. Neither do I cry up our own righteousnesse so high as T.D. does who calls meerly mans own Christs righteousnesse received from and wrought in man by him 3. Neither do cry down Christs righteousnesse in some measure to man infused from that fulnesse of the same that beyond measure dwels in Christ as T.D. does so as with him to term these any otherwise then the spirit it selfe is pleased so to do to our encouragement in obeying Isa. 26. Our own for vix ea nostra voco 4. Much lesse having 1 st depressed and thrust them down far below themselves under that diminitive denomination of OVR own even those own of mans which the Iews ignorant of Gods went to establish which were iniquity and abomination in Gods eyes and which Paul calls dung and losse dare I be so blindly bold so T.D. is after he hath as undervaluingly as untruly term'd them our own as with him blasâ—hemously to vilisy them yet further under that Bullâ—sh Title of works but imperfectly good but imperfect obedience and that more beastly and bâ—llish term which none that dwell in heaven can give as in effect T.D. does to the works of Christ of filthy Rags 5. Least of all or at least last of all dare I venture so far as T.D. does who yet thinks we make too much of our own good works obedience righteousnesse and too little of Christs who having drawn these two righteousnesses and obediences viz. that of Christs and mans which are as far distant from each other as heaven and earth so neere together as to make but one of them which he calls mans own and yet Christs and Christs and yet but mans own yields whether meer mans or Christs to be as Paul cald his but dung and losse and as T.D. calls all ours but imperfect and Rotten Rags after all this concludes that such a meer Chimera and non entity as this mingle-mangle of his own making which hath a being no where but in his own Bâ—ain and is not so much as Ensâ—rationis but rather Ens irrational tatis is available to sanctifie and make meet for heaven for I deny that any righteousnesse that is no better then dung and filthy Rag is available at all as a cause of either justification or sanctification of Right to or fitnesse for the Saints inheritance and howbeit I eternally exalt every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christs obedience every grain of that good he works who works no evill and every dram of his righteousness in him else or us to be eternallâ— and dâ—servedly accepted of God and entitling to and fitting for fellowship with God and the Saints in light yet as for that Bipartite Pipald Puppet and meerly imagined Imp of T. D.'s dressing out in what should I call it Christs righteous Robes of Mans Rotten Rags I deny either merit or meetnesse to come by that meer none knows what For if it be Christs Own indeed or ever came from him as good righteousnesse obedience done or perform'd by him though in us â— cannot be imperfect dung and filthy Rags and immeritorious but deservâ—â—g and serving according to the measure of it in us both to justify and sanctifie and as well to give right to as to fit for the Kingdom the desert of every degree of his obedience arising from the dignity of his person that performes itâ—â— But if it be meer mans own as T.D. saves Pauls dung and losse was though wrought by Christ and received from him then it s but dung and losse as Paul call'd his and to speake in T. D.'s bald Phrase but imperfectly good and imperfect obedience and as truly filthy Rags as both truly and properly T.D. calls all Ours But then neither meriting nor so much as making meet for the heavenly inheritance and yet whether T.D. doth not in effect say it doth though he unsay it again for to gainsay himself is as ordinary as it is to say at all wellnigh with him let it be considered by comparing his own sayings T.D. Do you think quoth T.D. p. 22. that righteousnesse which Paul calls his own was not Christs Had be any righteousnesse which he had not receved That righteousness which was in the Apostle never was in Christ as the Subject but was wrought in him by Christ. Rep. I might Reply yea that righteousnesse Paul calls his own and calls dung and losse also and had lost for Christ was not Christs nor received from nor wrought in him by Christ and he that makes Pauls own which was dung and losse and Christs which is all gainfull to man and not dung but most savoury to God both one as T.D. does will once rue it that ever he wrote so over honourably and transcendently of Mans and so dishonourably and disdainfully without more distinction of it from mans of the everlasting righteousnesse of Christ and the living God But yet to do T.D. So much pleasure as to convince him of his confusion and incomparable contradiction to himselfe though every one shall not have it so from me let it passe by way of false supposition that Pauls own righteousnesse he reckons on as dung and losse though once he thought it gain and Christs now received by him and since the losse of Pauls own wrought in him which yet was indeed that true godlynesse which Paul elsewhere calls great gain and profitable to all things mark having the promise of this life and that to come so entaild to it that it can entitle all that live in it thereunto be all one as T.D. will needs have it what serves this imperfect drossy dunghilly worse then nothing righteousnesse of Pharasaicall Paul to alias by T.D. most Duncically called Christs what advantage is to man by this meer loss ' oh much every way quoth T.D. for I though it serves not for our justification nor to give us Right as a cause of our Title to the Saints inheritance for that righteousnesse that dwels in Christ alone no neerer to us in readity but imaginarily only then heaven is where he sits serves only and only serves for that yet the Robes alias filthy Rags of it secundum te T.D. that reach down to cloath us here that we may be adorn'd as like him as filthy Rags can make us like to one in pure Robes These serve to make us suitable to such a glorious presence and meet for such an holy inheritance p. 22. 39. Ipse dixit But I dare not descend after T.D. so deeply into these shallow depths of Satan so as to condescend to it as
Christs Righteousness received from him and wrought by him in us So then the snare is broken and I am escaped which yet is whole enough to hold T. D. fast enough who set it who while I for whom 't was set am set at liberty by himself cannot with all his struggling strain his own neck out of the string whereinto he hath slipt it unawares Sic ves non vohis fertis Aratra Bâ—ves Further yet much more is to be said in proof of it that our being first led by the Spirit of Christ into the Righteousness of his working in us is Antecedent to our Iustification as a meritorious cause of it though considering how slenderly T. D. slides away from what was at the Dispute urged to that purpose even as he sets it down in his own Relation of it p. 15 16. to his own best advantage there were no great need of more if all wereas wise as some are silly to see the strength of what was urged but some are silly and some are willing rather then to own troublesome truths to wink against it and to seem more silly then they are whereupon when I have Examined the inefficacy of T. Ds. returns to it and turned them home in their native nakedness to the shame of him who sent them out I may not unlikely urge somewhat more 1. To this Argument from Gal. 5.18 They who are led of the Spirit are not under the Law therefore being led of the Spirit is a meritorious cause of not being under the Law and so consequently of Iustification or Non-Condemnation by it Thou T.D. Rep'yest That I am very silly myself or take my hearers to be so thinking this to be a proof of my former consequence or that there is any consequence in this Argument whereas first this Argument is urged not so much in proof of my former consequence as entail'd on that but as entire and absolute within it self for as to the proof of the former consequence viz. Contrariorum contraria est Ratio therefore as evil deserve Condemnation so good works Non-Condemnation in proof of which thou sillily sayeth I should have proâ—â— that there 's Par. Ratio for had I prosecuted that I should have proved that there 's Contraria Barro for the merit of the ones and of the other as I have told thee above I say as to that former consequence it had been sufficiently proved before by telling you but that in such a crowd of conference as ye were in among your selves it could not be heeded that as Condemnation and Non-Condemnation of Iustification were Contraries so good works which I said were not those of our own working without Christ for I oft said not by works of Righteousness we have wrong hâ—â— but what Christs works in and by us none of which are imperfect but all truly good and evil works are truly Contraries and so of contrary desert the one being all as truly good as the other truly evils and as for thy saying I am either silly or take my hâ—â—â—ers sâ—toâ— in that I think there 's any consequence in the Argument from Gal. â— 18 I say I did not take my heedless hearers so silly thus but I now take some of them an â—thy self for one to be much more silly then I did at the Dispute not onely by reason of sundry other remarkably silly passages that are in thy Printed Relation thereof but also in that thou thinkest there is no consequence in that Argument for verily wert thou but as solid as thou art silly in this matter or couldst thou but look an inch or two beyond that 18th verse whereon the Argument is grounded thou might'st see of thy self that which is of force sufficient to prove the seâ—â—et for shewing in the verses between the works of the flesh which the Spirit leads out of and the fruits and works of the Spirit which the Spirit leads such into as follow it the Apostle v. 23 adils this viz. against such there is no Law i. e. such works of the Spirit as Love Ioy Peace Goodness Meekness Temperance and such Persons as are by the Spirit led out of the work of the flesh adultery uncleanness laferviousness hatred wrath envyings drunkenness revellings c. and into the other whence to the proving of the Sequel of that Argument in which thou sillity sayest there 's no no consequence I argue If such as are led by the Spirit out of evill into good works are thereupon deservedly not under the Law then their being led by the Spirit who are led by it from under it is the deserving or meritorius cause of their nor being under the Law and so of Iustification But verum prius ergo posterius The Minor which unless thou wilt deny thy Principles its like thou wilt deny is thus proved Those against whom deservedly there is no Law are thereupon deservedly from under the condemning power of it for such is the Râ—gour of the Law that who ere deserves the Condemnation of it till they come not to deserve it first or last shall assuredly feel it But there is no Law deservedly against such as 〈◊〉 not after the flesh into evil but after the Spirit into good works therefore according to that also Rom. 8.1 deservedly no Condemnation For indeed those and no other what ere ye deem to the contrary being deluded by the Devil to the deceiving of your own Souls are truly in Christ Iesus then those that are led by the Spirit which who is led by is led out of evil for it leads into nothing but good those onely are in the Spirit and all the rest in the 〈◊〉 which follow the flesh in its lustings against the Spirit and so under the Law and câ—â—e thought they name the Name of Christ and after him call themselves Christians while they are not departed from iniquity much more while they plead for its continuance under the name of their infiâ—miâ—ies of necessity while they abide in the body yea those and none else are Christs though millions more may conceit themselves his so as to be interessed into the blessings of Peace Life and Iustification by him and Abrahams Seed and heirs according to the Promise and sons of God that are led by the Spirit of God into good works out of evil to live and walk in the Spirit out of the flâ—sh and the fâ—uits thereof out of vain glory envy hypocrisie and all deceit and if any think he is Christs or any other men are Christs so far as to stand justified before God in him before he be sanctified or while he is guilty of such gross evils as David was defil'd with while he was wallowing in the Mire of that matter of Vriah as T. D. guesses David and all Saints are by which name he paints them out as well while they are in such a nasty pickle as when they are wash of impure the Righteousness of Christ without him to himself or
thou do well laith God shalt thou not be accepted Again there is a doing good which deserves no Ill nor Condâ—mnation but onely Good and Iustification before God being both bonum and bâ—ne factum also materially good and formally well done and that de jure promissi at least entitâ—es to an entrance into the Kingdom and such are all the good works done on the Gospels account in the Faith and Power of Christ the Light and in the leading of the Holy Spirit whether Faith it self or Lovâ— or any other that follow these which are not of our selves but by way of gift and grace from God and strength from Christ received by us who are weak in our selves the fulfilling of the Righteousness of the Law which is all fulfilled in this word Thou shalt love thy Neighbour as thy self for love worketh no ill to his Neighbour therefore is Love the fulfilling of the Law Gal. 5.14 Rom. 13.8 9 10. and this is the Royal Law that gives Liberty from the lust to envy or any other evil that keeps from stealing and killing and adulteâ—y and from falling in one point as well as in another of which Iames sayes if ye fulfil it as by the Letter none are but by the Light and Spiâ—it which lead into the Love the Saints are enabled to do ye do well Jam 8.2 and what is well done is twice done and so is every little that is done in faithfulness according to the measure of the gift received as from and unto Christ and lets in so far into the Lords acceptance Matth. 25.23 Well done good and faithful Servant was said on the improvement of two talents as well as five thou hast been faithful in a few things enter thou into the joy of thy Lord This is that love which when Cains wrath doth not worketh the Righteousness of God Jam. 1.26 in the doing of which by Christs Power in our selves and not by his doing it without us in himself who not as without us but as within us is the Iustification from the sin and so the hope of glory Col. 1.27 he is made in us the Righteousness of God and we the Righteousness of God in hâ—m And his Light within which leads all that in a cross to the lust follow him in it to this Royal Life of love is that Royal and perfect Law of Liberty every degree of obedience to which is perfect as it self is and not imperfect as all that of those is who are of the Law and not of Faith and as thou T.D. imperfectly and weakly wottest this is for though as to the Law Bonum non oritur nisi ex integris causis yet I say of true Evangelial obedience none of which is imperfect for its Christs in us Bonum oritur ex quâ—libet actu as well as Malum ex quolibet defectu and howbeit any one or more good works as thou sayest p. 14 15. is not a fulfilling of the Law done as Paul in his blind zeal did them before he knew Christ while he served in the oldness of the Letter and not in the newness of the Spirit for then all the bonum he did did but break the Law being done not bene and so what ere he did in any print he was still guilâ—y of all and in that naâ—â—re he did it in it was but Cains sacrifice which was in the Reprobation the Tree not yet being good yet he that doth and teacheth the least of Christs Commandements given out in the Light fulfils so far that he so far enters by Right into and shall be so far great in the Kingdom of Heaven in the observing and obeying of which Law onely Iustification acceptation and approvement comes as an effect of it in the sight of God as well as in the sight of men and so Iames will be found affirming though thy senseless self canst not looking in the Letter without the Light well see his sense which Law or Light who so looketh into and continueth in the doing of what is there shewen this man shall be blessed Mark in his deed even with the blessedness described by David Psal. 32.1 2. and by Paul Rom. 4.4 5 6 7 8 9. which is forgiveness of iniquity covering of sin and non-imputation of it which comes on all circumcision and uncircumcision thaâ—â—elieve without difference Rom. 3.2 as it came on faithful Abraham whose Faith with those works Iames speaks of Iam. 2.21 which were the fruits of it were not one without t'other but altogether for they were Christ the Image of God his operations in him which thou also sayest p. 23. are called Christ accounted or reckoned to him as his Righteousness as well in foro Dei as hominum for hereby saith God know I thou lovest me because thou hast not witheld thy Son and again Mark because thou hast done this surely Blessing I will bless thee c. as also it was said by Christ of Mary Her many sins are forgiven her for this cause Because she loved much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cujus gratia propter quod see Arias Mountanus so Mark 19. If thouâ— wilt enter into Life follow me and we have forsaken all and followed thee saith Peter to Christ What shall we have therefore Ye shall sit on Thrones saith Christ and everyone c. so 2 Thesâ—â— 6 7 10. that ye may be counted worthy of the Kingdom of God for which ye also suffer seeing it is a Righteous thing Mark with God to recompence tribulation to them that trouble you and to you who are troubled Rest with us because our Testimony was believed among you here Faith and sufferings are made the cause upon which by Right deservedly and in Righteousness Rest is to be expected as a debt by promise though Phil. 1.29 they are the gift of God to us and not simply our Own works to you it is given not onely to believe but also to suffer for his sake T.D. Does not the Apostle oppose Faith and Works Faith is opposed to it self as a work in the business of Iustification p. 24. 1. Pamph. Rep. Faith is neither opposed as thou frivolouily supposest good works to the Gospel nor yet to it self as a work in the business of Iustification but both it self and all the good works that are done onely in it which together with it are the gift of God to us in Christ Iesus who is ths Authour Worker and Finisher of them in us are altogether as the one good work or Righteousness of God and Christ in the Gospel by which we stand justified before them opposed to mans meer Righteousness and works of the Law by which no flesh living can be justified and though Paul when he sayes to him that worketh is the â—eward not reckoned of grace but of debt but to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted to him for Righteousness doth â—ppose Faith and our works the Gospel and the Law which
is not of Faith yet when thou lookest with clearer eyes who canst now see with no better then thou hast thou wilt see that he no where opposes grace and Gospel good works â—aith and the works of Christ in us Faith and the fruits of the Spirit of which Faith is one much less as thou faiâ—est Faith and it self as a work but joyâ—s all these in One as God and Christs single and singular gift of grace to us under the Gospel as that one perfect and personal Righteousness by which as a cause thereof we are made meet or worthy to be justified in his fight by which works that of Faith together with them justifying us as a work as well as an Instrument to receive Christ and his other operations wrought in us by it all bâ—â—sting as blind as thou art not to see it is Eternally excluded forasmuch as both it and the rest are a gift as well as works given to us by him to perfoâ—m For which the glory belongs onely to the giver and not to the receiver at any hand T. D. thou sayest as p. 25. 1. Pamph. the Scriptures attribute our Iustification to the Righteousness of Christ in the same sense that they deny it in to works Rep. That 's true if by the Righteousness of Christ thou intend the Righteousness of his working in us and by works those works of our working without him but utterly false if by his Righteousness thou mean what he works without us and by works what works we work onely in him for the Scripture attributes Our Iustification to this latter as to the former it attributes his Own of both which he beinh the onely Authour not unto us O Lord not unto us at all but to thy Name onely be the praâ—se who dost not as thy supposed Ministers suppose meerly that thou dost but far be it from thee so to do Shall not the Judge of all the earth do Right First count men just that are unjust in this world and not make them so till the World to come but first justifie the ungodly from their ungodliness and make them Godly and then countest them to be such as thou hast made them But awake O ye divine Diviners and see what a dream you are in who deeming the Lord to be no other then like your selves imagine your selves as pure in his as you are in your own eyes though ye are not yet washed from all your filthiness nor yet believe you need be so in this present world whereas he that condemneth the Iust and be that justifieth the wicked in his wickedness and I crow God is not an Abomination to himself both these are an Abomination to the Lord. And hence is one ground of your so miserable a mistake in that ye take as ye confess your selves Iustification in its meer forraign and not in its neer and proper signification viz. a counting and not a making of them just who are not so whereas Iustificaâ—e and Iustificari is Iustum facere and Iustum fieri to make and to be made just properly and pâ—imarily and then consequently and secondarily to think and to be thought so but you fleeing afar off in this and many more points from proper names into forraign acceptations that ye may be as far as may be from such Truths as most torment you will needs in this world at least have the words to justifie and be justified sanctifie and be sanctified to import and found forth no more then injustâ—m improbum justum Sanctum putare putari justificare sanctificare ri in no wise to be Ex injusto improbo justum sanctum facere fieri as if in this life God having somewhat else to do could not well have while to make people Iust and Holy and therefore they being also well contended so to be left did agree to leave them to the liberty of their lusts under some certain toleration to live in them and yet to think them Iust and Holy in the mean while notwithstanding and then hereafter when men are more willing to it and himself a little better and more at leasure to do it to make them Iust and Holy by some Pâ—pisb Purgatory in the life to come But Friends have a care however of what you do in this case which is of no less then Eternal Consequence to your immortal Souls for assuredly let Paul and Iames himself Iam. 2. determine it if you will whose sence T.D. thinks he hath 〈◊〉 on his hand yet you will find it so that ye can be no further justified then ye are sanctified in the sight of either God or men that are after the heart of God yea if a man say he hath Faith and have not works can Faith save him Can it profit him Is it not dead Yea knowest thou not O vain maâ— that as the body without the Spirit is dead and can do nothing so Faith without works is dead also Is it not made perfect by works Was not Abraham and others justified by works See ye not then that by works a man is justified and not by Faith onely Yea quoth T.D. approved by men but not absolved and accepted of God by works Rep. then let Paul speak Rom. 14.17,18 The Kingdom of God is Righteousness Peace and Ioy in the Holy Spirit he that in these things seereth Christ is acceptable to God thereupon surely as well as approved of men Though therefore ye dream pleasantly while ye are awake and bless your selves saying Aha I am warm I have seen the fire becauâ—e in the Letter where ye read by the halves singling out of it what best suits with and serves your sinful desires and leaving out what serves to the crossing of your carnal lust and corrupt affections you have been flashily and more shalowly then solidly read of a Declaration of a Righteousness and good works of another even Christ whereby onely men can possibly come to be saved never heeding at all that this Righteousness of that other is to be wrought in the Saints by him who wrought it first in his own Person before ever they can be justified by it and their Salvation truely wrought out by it which we confess is to be wrought out by it alone and not by any that 's meerly mans own yet when ye come to see what a meer painted Paradice ye have been led into by that false flash of your justifying Faith without works concurrent which is but the fruit of your affectionate fancy which would fain have it so that you might be saved by Christ and yet serve your selves you 'l find that you and your whissling faith have in all this been but as Igâ—is faâ—â—â—â—â— going before and Ignoramus faâ—â—â—â—â— following after And though to Ring back a little to you here to the Tune of F.Os. Talk Mutaris murandis about this matter of Attonement with God by the blood of Christ p. 125,126,127,128 of his English Pamph.
Paul means not in us but in Christ and so tell Christ he is in us enough to our justification if he be but in himself And as this last sense or senselesse meaning of T.D. who sayes by in us is meant not in us but in another as also that the righteousnesse that is in another i.e. Christ is in a sense too as good as â—on-sense i.e. by imputation Ours and in us for that which is fulfilled not in our persons but in Christ is according to T.D. in that Scripture Rom. 8. Said to be fulfil'd in us as if it had been inherent in selves I say as that distinction of T.D. concerning in us not meant in our persons but in Christ and by in Christ when fulfilling the righteousnesse of the Law is spoken of Ministers Latitude and liberty enough to our Ministers whereby to fence of and save themselves from truth so it lends Liberty and license more then enough to their Priestlike people to save themselves in their sins for what will many care what they do themselves if the Law be not to be fulfil'd in themselves by Christ but 't is enough in themselves fulfil'd to their justification if in Christ for them and as well as if it were inhaerent in them So though the Priests oft preach thus viz. he that made us without our selves will not save us without our selves yet fith they to the contradiction of themselves as oft unpreach it again saying he that made us without our selves will save us without our selves by anothers fulfilling the Law not in us but in himselfe for us their people will quickly cry hang sorrow and care and of their two selfe confusing doctrines cleave to that that 's next to them easiest and most fitting their turns and fall a preaching presently in their works the pleasing things their Priests who do docere faciendo faciendo do preach both in words and deeds he that made us will save us and shew us mercy without any goodnesse of our own If in another in us be and in us in another Wee 'l ne'er be good good deemd are we in this in that ith rather So having wiped out by the way that blot or blurr'd answer of T.D. to my Argument from Rom. 8.3.4 Seeing his answer to what we urge from Rom. 8.2 The 2d of the 4 Scriptures above said is as neer in kind to it for fillynesse as that 2d verse from whence we argue is neer in truth to the 3d and 4. He here make as short a dispatch and round a Reply to that too now I am about it Arg. The Law of the Spirit of life in Christ Jesus hath made me free fâ—om the Law of sin and death saith Paul and say we the Law of the Spirit that is in Christ and in the Saints whereby the Saints are justified is the same therefore the work of the Spirit of Christ in us is the cause of our justification That place quoth T. D's p. 16. but I trow not is much against you for the Apostle asserts the holiness of mans nature as a work of the Spirit conforming it to the Law to be the meritorious case of our freedome from sin and death Rep. Thus far is son and not against us I am well assured for 't is no lesse then the very Cardinall truth we plead for against T.D. that the holynesse of our nature as a work of the Spirit conforming it to the Law is the deserving cause of justification for conformity to the Law cannot deserve condemnation but non-condemnation and so which is all one justification and if this be not enough on our side T.D. adds more let me add quoth he p. 17. that the Law of the Spirit of life here spoken of is not onely the meritorious cause of our freedom from death but from the Law of sin or obeying sin as a Law In all this I own T.D. whose Answer to my Argument is thus far as answerable that is as yeilding to it as I do desire But then T.D. whose manner it is often to give a thing and take a thing which is the Devils gold Ring as I have heard Children say when I was a Child doth not in all this give the cause to us so much but he thinks he gets it and carryes it away from us again as much in other parts and particulars of that his parti coloured answer But I hope we shall fetch it all again and no thank to him for his gifts and grants sith what he gives he would have it all again if he could tell how and he thinks he plucks much from us again 1st by saying thus viz. mark withall quoth he though I grant you the holynesse of mans nature as a work of the Spirit conforming it to the Law is the meritorious cause of our freedom from sin and death yet 't is not that which is in us but in Christ the Law of the Spirit and so the holynesse of mans nature I and Paul 〈◊〉 of is that in Christ and not that in our persons R. To which I Reply thus 1. What if I should answer T.D. that by in Christ is not meant in Christs person but in us 〈◊〉 ebâ—tlâ—â— â—â—lionis to serve him in his own kind for when we say with Pâ—â—â—◠〈◊〉 4 that the righteousnesse of the Law is by Christ condemning sin in ou◠〈◊〉 to be fulfilled in us he answers us thus that by that Term in us is not meant in our persons but in Christ I might as well say retro that by in Christ is not meant in Christs person but in us adbomiâ—â—m it holds well enough till T.D. recants his own odde distinction of the same kind But as it s as unfound in itselfe as his is so T.D. is not yet come to bear it to be done to by us as he does to us and therefore I must sit him to a better answer 2. Then I Reply that thought the Law of the Spirit of life be in Christ yet not onely in him or exclusively of its being in the Saints but so as that from him and from his being in them it consequently and upon that account is in them also for Christ is not in any as their Righteousnesse in whom his Righteousnesse and the Spirit of life that is in him is not together with him also yea though it will not follow as thou fainest from the Saints being in Christ who were once sinners to their sins being in Christ together with them so the reasons above said where I told thee that men must leave their sins behind them and be by Christ divested of them before they can come indeed to be in Christ to whom no sinners while sinners are or can be united unlesse thou wilt contradict Paul who faith what Concord between Christ and Belial yet if Christ be in Saints who leaves nothing of his own behind him where ere he comes his righteousnesse holynesse and spirit of life is in them also But no more of
not to be believed when she talks the Truth p. 225. So I may say of thee though I believe thee when thou speakest truth yet thou utterest so many untruths that thou scarcely deservest to be believed when thou tellest the Truth but yet if thou be of any credit with thy self and thou wilt but take thy own word then we are well enough and have wherewith to answer thy challenge having thy self in the self same Book we have here to do with speaking more then one word at least and that 's enough ad bominem to this purpose viz. that there was in the world a Copy of the Bible different from what we now enjoy in one word at least and that 's in more then Tittles which thou who art Callidus more then Callidus in thy Re frigida contendest for sith the Keri and Ketib those 840. words which are confest by thee to vary in their Consonants from what they should be written with if what is in the margin were in the line are confest by thee not to have been so from the beginning which if not then there was once a Copy different from what we now enjoy but of this thou wilt hear more from us by and by Secondly p. 300. thou sayest the difference in the sense taken in the whole context is upon the matter very little or none at all at least each word both that in the margin that in the line yield a sense agreeable to the Analogy of faith Rep. Here thou mendest thy bad cause as well as one can well do that makes it two-fold worse then 't was before for if there be welnigh a thousand words not onely different in Consonants which is greater then that of Tittles but also such as makes the least difference in the sense of the Spirit which how many so e're the Text may bear is acknowledged by all but your selves that make many to be but one alone ever to one word or place then thou thy self overturnest that certainty and Identity of not onely the Text it self thou so loudly contendest for but also in some measure of the Truth it self contained therein which we say is eternally entire let the Text run which way it will but thou here art forced to confesse that in the Keri and Ketib there 's not onely a variation in words but also thereby in the very sense it self And though thou wouldst fain mend it when thou hast done by mincing the matter making as if the Context considered the difference in the sense is upon the matter very little and agreeable either way to the Analogy of faith as ye often speak whereby if not blinded ye might see how for all ye call the Scripture your Rule of Faith yet ye more serne the Scripture into the sense of a suitablenesse to your modern devised model of faith still then suit and model your faith according to the true sense of the Spirit and mind of Christ in the Scripture yet that 's a meer false seeth and â—â—gment of thy own for in some places there arises from the Keri and Ketib a very vast variety not to say clear contrariety in the sense such as if the Context be consulted with is consistent with the faith but one way onely and not the other and sith thou puttest it to the tryall by the variety of those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the same in sound yet most distinct in their significations and so of all the varieties that are of this kind seeming to thee of the greatest importance of which it is observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose signification is not is fourteen or fifteen times put in the Text or line instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose signification is to him or it which is set in the margin I am willing to be tryed by that very variety that is of thy own naming the better to satisfie thee And whereas thou sayest that though these seem contrary one to the other yet wherever this falls out a sense agreeable to the Analogy of faith ariseth fairly from either word instancing in some places picke out by thee for thy own purpose I say if it do hold it s not worth a pin or point to the proof of what thou sayest if in any one of those fourteen or fifteen places it appear to the contrary and that it does let me be so bold fith thou instancest in two that are fittest for thee to instance but one that makes against thee and then I shall trouble my self no more with thy Keri and Ketib which would make one if not sick yet at least sorry for thee to see how sorrily thou shifts by it Isa. 9.3 thou hast multiplyed the Nation not encreased the joy say the Ketib or word in the Text but the Keri or word in the Margin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it which marginal Reading though Translators following the mistake of the mis-transcribers keep to the Ketib is undoubtedly the true and onely sense of the Spirit for the reading in the line as it is in both Transcripts and Translation is considered with the Context a piece of meer non-sensicall contradiction thou hast encreased the Nation not encreased the Ioy they joy before thee according to the joy in harvest as men rejoyce when they divide the spoil what a jarre does the word not encreased the Ioy make in the sense of that verse yea it makes it meet confusion and contradiction to say the joy is not enlarged and yet it is enlarged like to that of men that rejoyce in harvest and at the dividing of the spoil but read it by the Keri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it thus viz thou hast multiplyed the Nation thou hast encreased joy to it or its joy they joy before thee according to the joy in harvest as men rejoyce when they divide the spoil and then there 's no discord in the sound but it s all sweetly sutable and harmonious and agreeable to the Analogy of the true faith also Arg. thy Eleventh is The security we have that no mistakes were voluntarily or negligently brought into the Text before the coming of our Saviour who was to declare all things in that he not once reproves the Iewes â—n that Account when yet for their false glosses on the word be spares them not And this Argument is urged o're again p. 316 interrogatively thus viz. can it be once imagined that there should be at that time such notorious varieties in the Copies of the Scripture through the negligence of that Church and yet afterword neither our Saviour nor his Apostles take the least notice of it yea doth not our Saviour himself affirm of the word that was then among them Scripture with thee that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should passe away or perish Rep. 1. Leave calling Christ thy Saviour as thou often dost till thou witnesse thy self saved by his grace from
beleeving and obeying then it seems with thee faith is to be begun and begotten and born by the Spirit but kept preserved and nourished up to perfection by the letter which is a Doctrine of deep dotage and deceit for it is the Spirit of Christ and the light that is both the Creator and Preserver the Author and finisher of the faith insomuch that I may truly and do here justly cry out against you blind bewitching broachers and your blind bewitched beleevers of it as Paul on the Galatians I marvel that ye should be so sottishly departed and degenerated from the simplicity of the primitive Gospel so plainly declared in the very letter it self which asserts the Light Spirit and Word within to be both the principle and the Rule O ye foolish Prophets and foolish People who hath bewitched you that ye should be so reprobate as to the knowledge of the truth Are ye so foolish as to fancy that when men have once begun in the Spirit they must be preserved in their faith and regulated and made perfect by their fleshly attendences to the Letter that the Vniversiâ—ies and Ministers meerly of it and not of the Spirit are so lost about and wrangling about that to this day they are not agreed about the integrity of its Text They that ministed the spirit among men at first and were even by the very letter they wrote Ministers by whom men beleeved in the light did they call them so much to the heeding or hearing of the letter themselves wrote as to the hearing of the Word of faith they preached and testified to both in their Writings and by Word of mouth even that which before they wrote to them at all was nigh in their heart and in their mouth that they might do it Tell me ye that desire to be under the teachings of the letter only not the light do you not hear the letter telling of another Rule besides it self which it self doth only point to doth not the letter teach you the Spirit and light is both the principle and principal means also of discovery of right and wrong as is shewed above doth the letter part the business of our obedience as your party coloured discourses thereof would seem to make it do between it self and the Spirit or say any where that the Spirit is the principle but the letter it self the Rule of our obedience that the spirit creates and the letter preserves faith as T.D. dreamingly divines saith it not that the Spirit is both And yet O the muddinâ—ss not to say madness of our now Ministers Another while again even within the space of one page behold O ye wandring wonderers and wondering wâ—nderers after these vain men and their whisling Butterfly-businesses that would seem wise though they are but as wilde Asses colâ—s and ye shall see T.D. who affirms the spirit to be the Principle and that which creates faith and the letter the Rule that preseâ—ves it affirming the letter to be both i.e. not only the only Rule of it but the Principle of it also and ascribing in these words p. 28. of his fiâ—st as also in the 17. page of his second God did not intend nor give order for them i.e. for more writings than we have in our Bibles to be the Rule but hath assured us as much as is sufficient to create and preserve faith in the Gospel we have both the first being begetting and beginning of faith to the Scripture as also I.O. who jumps with him in one as they do together in most things in these words Ex. 3. s. 39. Not only the begetting of faith but also the building up in it while we live here is the end of the Scripture What more is uttered by T.D. as to this head of the Scriptures being the only rule is in answer to this Argument was urged against him as himself relates it but to disadvantage p. 29.30 of his first Pamph. at the dispute on this wise If the Rule of faith and life was before the Scripture was then the Scripture is not the Rule c. but the Rule was before the Scripture therefore c. To which said Answer of T. D's is no other than a giving of the whole cause in question between us viz. whether the Scripture i.e. the Writing or Letter is the Rule or no sor quoth T.D. Your Argument concludes nothing against us for we assert the matier contained in the Scripture is a standing Rule yâ—ur Argument proves but that there was a Rule before this Writing we grant that God revealed himself by Visions Dreams Since the Gospel preached to Adam there hath not been any increase of Truths Quoad essentiam sed tantum quoad explicationem as the Learned speak of the Articles of our faith the manner of conveyance is different then and now but the matter or doctrines conveyed still the same Rep. If this conclude nothing against you for as much as ye own doctrine or matter only contained in and declared by the Scripture and not the letter to be the Rule how conclusive you outcries are against the Qua. as that they are denyers of the Scripture a Fool may feel since they own the holy doctrine and matter in the Scripture which is the Light Spirit and Word in the heart to be the Rule as your selves do and so to have been also before the Scripture was though they deny the meer Writing to be the Rule which with your selves is not the matter conveyed but meerly the manner of conveyance not the essential truth it self but only the form of its explication which manner of conveyance or form of explication your selves it seems do deny here to be the Rule as well as we with us asserting only the matter truth or doctrine contained and conveyed in the Writing so to be If ye assert no more than the truth doctrine or matters contained in the Scriptures to be the Rule which matters thou thy self T.D. p. 30 31. of thy first Pamph. sayest is that Word of faith the Apostles preached which was the Word we assert to be the Rule that is nigh in the heart Rom. 10 and dare not assert your selves the meer letter or Scripture so to be I trow wherein differ you from the Quae. whom you quarrel with as deniers of the Scriptures Will you never be at quiet with the Qua. but quarrelling against them when they affirm the truths wherein your selves assent to them as much as when they deny the untruths wherein ye dissent from them Will you allow them neither to say the sound doctrines which your selves are forced to confess to nor to gainsay the errors and false doctrines which ye would fain force you false faith of upon them ye assert no more but that the matter or doctrine conveyed and truth explicated therein which is the light spirit or living Word it self is the Rule as thou sayest here so denying the letter writing or meer Text to be it we
Letter as profitable in a way that will prove little to his purpose the rest will frustrate his expectation of assistance from them sail him fal in with us neither expressing nor implying any such matter as the Scripture as he supposes but intending all the very truth we contend for against him viz. The efficacy profitable and powerful operation of the inward light Word and Spirit of God which he Ironically glories over as inania inutilia incerta minime necessaria fictitia rejicienda detestanda and such like Those Texts are Ps. 19.8 119.105 Rom. 1.15 16. 2 King 3.15 Iam. 1.21 1 Tim. 4.16 Isa. 55.10 11. Iâ—r 23.29 Ioh. 8.31.5 1. Ioh. 17.20 Rom. 15. â— Heb. 4.12 Here 's a whole Jure impannelled again of which he imagines that they will all give their verdict his way for the Scripture that it doth efficere ea omnia praedicté yea alia omnia perficere c. effect the things aforesaid yea and perfect or accomplish all things necessary to Gods glory and our salvation alone so that inania sunt falsa c. All Revelation or means of Revelation by these things viz. The spirit or Light within the Qua. call to are vain and false c. But setting aside two of them viz. 2 Tim 3.15 Rom. 15.4 as I have shewed above which though they do speak of the outward Scriptures being useful profitable and comfortable to the Saints yet prove them not to be therefore the only perfect standing Rule of faith and life for the reason rendred by T.D. why all Scripture that is by inspiration is not so because besiâ—es inspiâ—ation to make a Rule is necessary Gods appointment of Writings to that end pag. 43. of his 2. Pamph. which said appointment to that end the Book called the Bible hath not saving only that appointment of man not so much as one of all the rest of his Trusty Texts do either mention or mean ought of the outward Scripture I.O. cites and summons them all together to pass their Vote for but do all unanimously give their Verdict on the behalf of that holy Spirit Word and Light within which the Qua. stand to vindicate as the antient most perfect useful certain stedfast standing Rule of faith and life and way of Gods revraling his will to us and of our saving knowledge of himself and it and our duty to him in particular against that venome I.O. and T.D. spit out against them with which they are big I.O. specially under the slanderous disgraceful and opdrobrious compellations of uncertain dangerous unuseful in no wise necessary counterfeit abject detestable So that I might let them all pass take no notice of them unless he had brought such Scriptures in proof the Scriptures power and efficacy as make some mention thereof either expresly or implicitly at least yet since they make not little to I.Os. as they make much for the Qua. cause against him who affirm the word in the heart and light within to be that which he falsely and ignorantly asserts the Letter to be viz. the only standing Rule and way of knowing God savingly and means of Revelation of himself and wâ—â— and our duty to us of our obtaining life and that very self-evidencing effectual light and power of God to salvation I am minded to insist here a little longer upon them and perhaps upon such other Texts as I.O. elsewhere wrests this way in proof of the self-evidencing efficacy light and power of the Scriptures in his English Treatises as well as in his Latine Theses The first of I.Os. Twelve Texts Ten whereof nor talk of nor intend nor mention nor mean the Sripture at all viz. Ps. 19. it hath been talkt with already above where I have shewed that the Law of God which is therefore said to be a restituens animam restoring and converting the soul is the Light the Letter speaks of and not the Letter it self which any but a blinde man may see for what Letter was written when David wrote this very little more then the Books of Moses which I.O. himself and all men conâ—ess to be but the Old Testament which is but the letter that killeth for is that outward Letter of the Apostles and Evangelists were the new Testament as they call it yet none of that was in being till above a thousand years after David and the Old Testament that was in his dayes is now abolished neither it nor the Letter nor outward Statutes and Judgements of it being given to any but Jacob or Israel after the flesh as a type of the New Testament or Covenant that is now made good to Israel after the Spirit but that Text I say hath been unfolded enough before so that though I meet with it again here as I have done twice before and whether I may again or no it matters not but sure I am that some Scriptures thou citest four and some five or six times over at least in thy Book how much more I know not in proof of the Scriptures being this and that which testifie no one Tittle of any thing concerning the Scriptures at all so dry are our Doctors and Divines drawn and nearly driven to finde out furniture in the Scripture in defence of their false faith and meer figments about the Scripture I shall meddle no mo more with it here nor with the second that are sufficiently forespoken to though they both speak something as good as nothing to thy cause concerning the outward Scriptures viz Rom. 15. 2 Tim. 3. As for the other nine they all with one consent and more that elsewhere thou cotest do declare the Authority efficacy self-evidencing light and power of the word of God within which both the Qua. and the Scriptures bear one and the self-same testimony to but predicate nothing at all of the Scriptures which nine together with the rest that are coincident therewith and truly cogent to all mens consciences as concerning the witness they give to the inward word the outward Letter relates of I shall here take under consideration in what order is not very much material As to that Ioh. 8 31.5 1. in which two verses Christ to the Jews speaks of one and the same thing which run thus If ye continue in my words ye are my Disciples indeed and ye shall know the truth and the truth shall make you free If a mâ—n keep my saying he shall never see death I reply Reply Christs Word and his saying is efficacious and powerful to tree them that continue beleeving in it and deliver from death and give life yea that the Words he speaks are spirit and life according as he sayes of them Ioh. 6.63 and vers 68. the Words of eternal life which Text pag. 68. thou I.O. very falsely expoundest of Moses the Prophets and Apostles Writings this who â—â—â—â—ies Which word of his as it s heeded in the heart where it is spoken and laid up there till it dwell richly within sits men to teach
that beleeves not both beleeves neither But what of that what follows hence this quoth I O. for that is the very end hee infers this Text for and the very conclusion he infers from it viz. that Moses writings of Christ are more sure and of greater certainty as to the Churches use then Christs own words from his own mouth or then Christs Revelations of Gods minds to men as revealed to him from the mouth of God from the very bosome of the Father Siccine Itane is it so I O. indeed what the ouâ—â—ard remotely transcribed Copies of the writings of the Old servant that put a vail over his face too and spake so darkly in types and figures and shews and shadows that 't was hard to behold stedfastly to what end he spake more plain and stedfast and sure and certain then the immediate Voice Words Revelations of the Son himself whom Moses called to hear as coming and speaking more distinctly out of the very bosome of the Father O the dotage of our Vniversity Doctors the dimness of our Divines who profess to dive daily and deeply into the Scriptures that make the dark Writings and dead Letter and servant more clear and worthy and useful to the Church then the express Voice and Words of the Son which are Spirit and life it self I shall set but one Scripture to face this fancy of I.O. and so leave and let it stand to the shame of it self and its Father Heb. 3. vers 1. to the 8. See and read it Thus of the first The words of the second are these Be not soon shaken in minde nor troubled neither by spirit nor by word nor by letter as from us as that the day of the Lord is at hand Rep. The business I.O. cites this in proof of is for this and that next before are of those that are subscribed to that purpose that the certainty of the Scripture is preferred before the certainty of true Revelations and Miracles but which way so much can be drawn unless it be as I.O. draws iniquity with cords of vanity and sin as it were with Cart Ropes from that Text is more then I can tell Paul Silas and Timothy had told them it seems of the coming of the day of God both by Spirit Word and Letter they whose great hope lay in the comming of that day like such as look and long for what they love and are apt to thinke and hope it to be as they would have it did hope it to be nearer hand then it was and fearing left finding it further off then they thought they might bee troubled and shaken in minde and failing in their faith of it he gives them to understand the worst of it that the best might the better help it self that they should not mistake them in their Doctrine about that day as if they had said it was immediately to shine out upon them and so waver in their mindes flag in their faith and be troubled with doubts as if it would never come to them because not so soon as they wisht it might for there was a long night to interpose it self first he wills them withall to remember v. 5. that he told them no less in the Spirit by Word of his mouth as now he doth over again by Letter or Writing when was present with them howbeit as that 's never long that comes at last so that day would come at last to their salvation and destruction of the man of sin who caused the night with the brightness of it Here 's the short and the long of the business of that verse and those about it from which I who can see the Sun can see no such Doctrine follow as I.O. dreamingly draws from it nor one dram of Reason nor the least grain of Assent to his Asasâ—inated Assertion that the Scripture is of more certitude as to the Churches use then any true Revelations Other Arguments I.O. urges why the Light and Spirit cannot bee the Rule c. Therefore the Scripture must be it J.O. That to which we are never no where sent of God that we might learn the knowledge of himself and his will and take direction in our duty that cannot be the Rule Canon Principle or directory of our Faith Learning Knowledge and obedience But we are never no wheresent of God to any inward Light or internal Private spirit c. Therefore c. Les the Fanaticks produce but one place of Scripture wherein we or any are sent to their Rules or directions of faith and obedience and we will not say but they have cause to triumph in earnest but if they speak of their own they are Lyars they bear witness to themselves and their witness is not true Reply As for thy word Private Spirit we deny all leading by any Private Light and Spirit It is the Common Light and Publick Spirit of God which is one and the same in all though not in the same measure and not any thing of our own that we testifie to and profess to follow as our guide It is the gift of Gods grace in us that appears to all bringing salvation which teaches all that are led by it and learn at it to deny ungodliness and worldly lusts and live godly righteously and soberly here that we intend nor do we so much as pretend to any other inwardlight but that of God in the conscience which though thou foolishly stile it Natural yet thy self be â—rest such an ample testimony to sometimes that we need use no other then thy own words to prove it to be infallibly of God and from him an infallible guide and that we are sent of God to this inward Light Word or Spirit in answer to thy challenge to produce one Scripture I say what need wee produce one Thy own pen if thou l't beleeve it points out almost iâ—numerable places yea all in which the Word of God is said to be preacht publisht multiplied received where the Word nigh in the heart is meant and the outward Scripture that is the declaration of it considered formaliter or as written not at all intended yet for fear thou shouldest not beleeve thy own pen when such Truths drop from it as make against thee and indeed it hath let fall so many untruths pro and cons and fellaries from it that it little deserves to be beleeved by thy self but rather suspected when it writes the truth I am free here to produce some out of many more that might bee produced wherein men are sent in the Scripture if that be of God by whom thou sâ—yest they nunquam nusquam never no where are so sent to the rules and directions we call to which are not any mans own private spirit or fained light or Enthusiasms or dreams as thou dreamest and to the abusing of us to the world out of thy own narrow private light-loathing spirit divinest they are but the Word Light and Spirit of God which is
of God is said to be preached published multiplied received which as is shewed more at large above is as non-sensicall as for a man to say that the Lantern though formaliter it be not so but only the light that is contained in it is so doth yet challenge to it self that name of the light as its proper name yet engages himself against the Qua. in vindication of the Word of God to be the proper name of the Scriptures so truly that those are injurious to it and opproâ—â—ious reproachers of it who will not allow it to be properly called by that glorious title So thou engaging thy self in vindication of the Scriptures to be the Word of God 1 Giving us the Question to have been debated flinkest away into the proof of another matter saying that ye upon the matter contained in the writing which say we is another business the holy truth that is there told and the Light and Word of God Law and Gospel there witnessed to being a thing to distinct from the Scripture of it that as it is now where the letter is not and was two thousand years before the letter was so it will be for ever for its an euerlasting Gospell when the letter of it shall be no more Whether that be your Rule of Faith and Life a matter in no wise denyed by the Qua. if not only by the Scripture ye mean as properly ye cannot do the holy Doctrine Truth Word Light Law Gospell of Christ therein declared to be in some measure at least in the heart of every man preached in every Creature that they may hear and do it but also by thy Term Our Rule of Faith and Life that which de jure ought to be your Rule otherwise if ye say even of that de facto that it is your Rule or in esse actuall that which ye do actually and indeed walk by I deny even that also for howbeit ye should own that also and not the letter and text only as I.O. doth yet so farre are ye from so doing that if thou do not yet at least I.O. both doctrinally and practically denies and damnes it down as a meer nescio quid of the Qua. coyning Moreover much what in the same manner dost thou in the Point of Iustification give us no lesse then the Question as to the Termes wherein it was stated and then startest a new Question in thy Sophisticall sâ—â— it of subtilâ—y which is so familiar with thee that it 's seen by any that are but â—â— unculi only in the thing called Dispute by staring and translating the old one under new termes For witness thy own disagreeing counterfeited Account thereof p. 14. 1. Pamph. the new Termes wherein that thou mighest the more easily wrong me by thy wrong Representation of me to the world as a rank Papist and render me suspitious and the more securely write me out as thou doâ—t in the second Page of the lying Narrative of thy second Pamp. under that traducing Title of one suspected to be a Iesuite thou with much ado as thy phrase there is drewest and wrestedst the Quest. into and â—ayest on thy own head they were slated in were whether Our Good Worâ—s are the meritorious cause of our Iustification which I hold in the affirmative no further then as by Our good works are meant the good works of God and Christs own working in us by his Spirit which though most truly his are by the Spirit it self vouchsafed that name of Ours witness Isa. 26.12 not as by Ours those only of our own working in our will wisdome and strength are expressed and intended for all such are Our righteousnesses which I who own none of Christs working in us to be so as thou T.D. blasphemously dest if p. 15. and 22. of thy I. Pamp. be rightly soan'd do own to be but durg lâ—ss and filthy rags according to Isa. 64.6 But the true terms of the Quest in which it was stated and debated if we may as sure enough we may believe the joynt testimony of both thy self and those Gentlemen and Ministers in the Margent as in thy Epistle thou stilest them of whom there thou sayest also they are witnesses of the terms of the Questions agreed to by the Qu. before the testimony of thy single double lying self-contradicting self were otherwise witness thy own Relation thereof in thy lying Narrative which hath not any thing at all of that little truth that 's in it more true then this wherein p. 58.1 Pamp. setting all these witnesses viz. Hen. Oxenden Io. Boys Esqs N. Barry T. Selyard C. Nichols Ministers o're against it in the Margin to testifie the truth thereof together with thee thou relatest thus The terms of the third Quest. were Whether Good Works be the meritorious cause of our Iustification which was expresly affirmed by them i.e. by the Qu. in which terms staring the Question without that term Our which is of thy own foisâ—ing in the other place where even thereby on thy own head thou alterest the stare thereof and makest it clearly another Question I affirm it to this very day and ever shall to the faces of any of you as occasion is yet owning no works to be truly good but what are done by the Believers in Christ and his Light and done by Christ and his Power and Spirit whether in their persons or his own who never did evil work in his or without blasphemy in Paul that can be call'd as thou call'st that he wrought in Paul and works in us Pauls own and ours which is but dung less and filthy rags or deserve condemnation or any less then Justification both of himself and his Saints in the sight of God by any good work that ever he wrought either in himself or them And so my Argument a Contrariis ye so ball and squabble with me about was both intended and urged in effect viz. If evil works deserve condemnation then good works no Condemnation alias Iustification but this is true therefore the latter Which question so stated thou T.D. not only affirmest with me For thou neither dost nor daâ—est deny but that we are justified by the good works of Christ or that any of his worksare not good or are a violation and not a fulfilling of the Law only thou foolishly flamst it off with his good works done ad extra and not ad intra without only and not within us thy folly in which I have largely enough manifested before but also urgest the same thy self P. 15.1 Pamp. thus viz. Evil works which are the violation of the Law d serve Condemnation Ergo Good works that are the fulfilling of the Law deserve Salvation and we know no good works such sayest thou but Christs and so say we too Thus thou givest us that Question also And this G.W. tells thee of and turns upon thee in his Reply to thy first so plainly that thou dost but add to thy shame in thy Reply
all the former are asserted abundantly ore and ore again as truth by I O himself Ex 3 5 28 22 Therefore the conclusion is consequently true that its either here or no where Again they all say in opposition to the Pope ther 's no Purgatory in the world to come therefore it must be here or no where unlesse they know any other world between this present world that which is to come which middle world though I have heard some talk of a world in the Moon I am not yet acquainted with There be some therefore that sin not in whom the Law is not transgrest but sin condemn'd and judged in their flesh so that the Righteousnes of the Law by Christs Power is fulfild in them and they walk not after the the flesh but after the Spirit which is the end of Gods sending his Son in the likenesse of sinful flesh and of his sending out his light into mens hearts even that Law of the Spirit of Life which is in himself viz to make men free from that law of sin and death which sometimes they obeyed to condemnation and to condemn sin in the flesh and out of it also by his Iudgment brought forth into victory over it that his Righteousness might be Revealed and the Righteousness of the Law which he fulfilled in himself might be by him fulfilled in us also Many more passages truly there are in T D's and I O's books besides these many that have bin spoken to some of which are worth no more being but confusion then confutation and some of which also are not worth so much and therefore I shall draw to an end making many books and much writing being wearisom but by these men maybe admonished what a meer Fallible kind of guidance they must expect from their University Admired leaders while they hate the Light of God in their own hearts and hang only on their lying lips for their learning the plainSoul-saving Truth of Christ FINIS AN ADDITIONALL APPENDIX To the Book Entituled Rusticus ad Academicos OR The Country correcting the Clergy WHEREIN In somewhat a smaller Compasse and closer Circumference then that of the Volume it alludes to some few of those Rabbinical Riddles which yet are obvious enough in the other to any observant Reader are rendred more conspicuous to the observation of all To the end that all that have Eyes may see and a Heart may understand How the Scribes and School-men are unskild in the Scriptures How the Sun is set upon the Seers How it's night to the Diviners that they cannot divine How the Vision of all is become unto them as a Book sealed How blindnesse has befallen the Babel-Builders How the Race of the once Reverenced and Renowned Rabbies is wrap't up in Rounds in their so much respected writings against the Light How the Doctors are doting on a Divinity of their own The Teachers and Text-men tangled in their own talkings about their Text and the Priests pull'd down by themselves in their own Prate pretensively for i.e. Pro Scripturis but in very deed against both the very Text and the very Truth it talks on How among the Gameliels in general but more particularly among those four choice ones T. Danson I. Owen R. Baxter I. Tombs who as Representatives of the rest whose sense they speak and in whose behalfe they reason are reckoned with in the bigger Book abovesaid Ishmael-like Every mans hand is against every man and each mans hand against himselfe R.B.I.T. sometimes confuting I. O and T.D. and these foure sometimes confounding and contradicting each man himself and in a word dancing the Rounds together in the dark tracing too and fro crossing and capering up down in out and sometimes round about in the Wood of their own wonted wisdom in the clouds of their self-created confusion about sundry Doctrines they concurre in together by the ears against the Quakers Contradictionibus scatet Spiritus Enthusiasticus Vnusquisque asslatum habet ita faedè et apertè inter se aspiritu immundo committuntur ut vix duo eorum in eadem doctrinâ conveniant sed mirè digladiantes adversas et contrarias sententias quotidie venditant etiam in Nomine Dei se aliquotiès mutuò devovent et execrantur Itaque Nihil Certi ab i◠expectare licet The Enthusiastical spirit flows with Contradictions So fowlly apparently are they whifled by the evil spirit among themselves that scarce two of them can agree in one Doctrine but clashing wonderfully they daily vent opposite and contrary opinions often they even curse one another in the name of God therefore there 's nothing certain to be expected from them Quoth Iohn Owen Exer 3. Sect 34. Quid rides O sacerdos de te fabula narratur In Homine Domini ac in Nomine Domini saith the Proverb Incipit Omne malum By S. Fisher. London Printed for Robert Wilson 1660. AN ADDITIONALL APPENDIX c THat flood of Follies and Absurdities that loud of Confusions and self Contradictions which diffuses and shatters it self up and down by plats in sundry showers thorowout the sun dry Pages of these four mens Books Every eye that reads them as they lye at a distance in theirs and in mine by which theirs is more largely answered may possibly not set sight on them easily Therefore I shall cull some few of them only out for the whole number passes my skill to cast account of and clap them a little closer together Not so much to shame them as to honour the Truth which they would shame That they may be the more ready to be read and apparent to the view of every ordinary Reader That any save such as seeing will not see may see the Sword of the Lord already laid on the Arm and Right-eye of the Idol-Shepheard To the drying up of the one and the darkning of the other For perverting the right way of the Lord so that he not only seeth not the Sun of Righteousnesse which he loves not that it should shine as Elimas of old did not for his seeking to turn away the Governor from hearing the Faith Acts 13.10 11 13. nor yet the Moon of so much as common sense and reason but groaps about with him in the mist of his own muddy mind so as to need some to lead him by the hand and to shew him in answer to his Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereabouts he is and what a shaking sandy ground he stands on Self-Contradictions Confusions and Rounds about Iustification 1. As to the Doctrine of Iustification by Christ and his Righteousnesse within us 1. They tell us one while that the 3. Question debated on at Sandwich and held in the affirmative by the Quakers was stated in these terms Whether Our Good works are the meritorious cause of Our Iustification which is a Lye with a witness witnesse T.D. who tells it P. 14. of his first Pamphlet Otherwhiles to go round again leaving out
the Term Our which quite alters the state of the Question and makes it altogether another This Truth is told us viz That the Terms of the 3. Question were Whether Good works be the meritorious cause of our Iustification which was expressely affirmed by the Qua Witnesse Hen Oxenden Iohn Boys Esquires Mr. Nath Barry Mr. Thomas Seyliard Mr. Char Nicolls Ministers a few of very many Witnesses quoth T.D. in his Epist to the Reader of the Terms of the Questions agreed to by the Qua who will free me and how well they free him let all the world judge from the suspition of a partial Relator Witnesse also T.D. himself who if it be the same T.D. as no doubt it is who wrote both that Book and the Epistle and Narrative thereto annexed in p. 58. of the self-same Book to the Contradicting and Confounding of himselfe in the former Tale together with those his own Witnesses tells all that Truth that is last related 2. They tell us one while that is when we not only assert it but evince it from the Rule of contraries that its rank Popery to say Good works deserve Iustification Otherwhiles that is when to the contradiction of themselves they assert and evince the same from the same Rule then to go round again it 's no Popery Witnesse T.D. who in p. 14. of his 1. Pamphlet sayes S.F. shews himself a rank Papist indeed in so arguing yet p. 15. in proof of himselfe to be a good Protestant no Papist allows himself so to argue viz Evill works which are the violation of the Law deserve damnation Ergo Good works which are the fulfilling of the Law deserve salvation adding That he knows no good works such but Christs To which I answer Nor do I know any good works such but Christs and I adde I own all Good works such that are Christs and there T.D. dissents in not owning all Christs own Good works such but some only namely such as he did at Ierusalem and some even of Christs own Good works as namely all such as he works in his Saints who works all their good works in them Isa 26.12 as no better then dung losse and filthy rags Witnesse his blind blending of these two distinct businesses into one and the same viz The righteousnesse wrought by men without Christ and the righteousnesse wrought in men by Christ or Our good works alias Mans own righteousnesse wrought only by men in their own wills wisdome strength according to their thoughts imaginations conceits traditions c. without Christs Light and Spirit which is that only the Spirit calls Ours that is as an unclean thing as filthy rags Isa 64.4 which God speaking to Israel that being ignorant of Gods righteousnesse went about to establish their own Rom 10.3 calls Thy righteousnesse thy works which cannot profit nor deliver Isa 57.12 13. And which Paul Phil. 3.9 stiles his own righteousnesse which was of the Law as in opposition to that of God and Christ And those good works of Christ in our persons in performing whereof the righteousnesse of the Law is said though by Christs Power only to be fulfilled in us Rom 8.4 Or that righteousnesse which is though in the Saints yet of God alone through their faith in Christ Iesus the Light Phil 3.9 For these two Righteousnesses the one whereof who is not blind may see to be only mans own which is worse then naught and avails not The other only Christs own which must be of infinite worth and desert to justifie as T.D. also to the further confounding of himselfe truly confesses p. 15.1 Pam from the dignity of the person or subject i.e. Christ in us by whom it 's performed T.D. confounds together both into one and the self same and consequently concludes himself unavoidably to be respectively both a Self Contradictor and which is worse a most abominable Blasphemer For if the Righteousnesse and Obedience that is by Christs Power performed in his Saints Persons be both Christs own and yet mans own also Then being one and the same individual righteousnesse it must have a mutual participation of the same Properties and Denominations respectively so that if Christs own righteousnesse may be said to be of worth and desert to Salvation as it truly is by T. D. himselfe then â— mans Pauls the Saints own righteousnesse which T.D. sayes was Christs received from Christ wrought by Christ must be consequently meritorius also and that 's a piece of rank Popery and wretched Foppery of T.Ds. own broaching who yet would Father it upon the Qua which the Qua who own all mans own righteousnesse to be as the Scripture sayes of it unclean dung losse and filthy rags and utterly unprofitable do as utterly abhorre and so T.D. makes himselfe a Merit Monger with a witnesse such as never yet was found among the Qua That dying-Qua at Dover himself whom T.D. belyes in that particular not excepted And again If Mans Pauls the Saints own righteousnesse may be said as it truly is Isa 57.12 13. 64.4 Phil. 3.8 to be unprofitable unclean dung losse and filthy rags then the self same which Paul and other Saints their own righteousnesse being no other then Christs then what they receive from him and he works in them as T.D. sayes for their Sanctification some of Christs own righteousnesse Yea even that too which serves for the Saints sanctification and to make the Saints meet for that possession where â—no unclean thing must enter must be unprofitable unclean dung losse and filthy rags which is no lesse then point blank blasphemy yea in expresse terms p. 23. I deny our justification by Christ in us quoth he by that righteousnesse in us whereof Christ is the Author as if that Christ in us and that righteousnesse of his in us which is the same with that without us deserved nothing 3. Moreover in saying there are two Righteousnesses of Christ when as the Righteousness of Christ whether in himself or in his Saints is but one he crouds confusion upon confusion in the eye of every clear considerer of his inconsiderable stuff which cannot but see that what God joyns together as one this he separates and puts asunder what is truly one and undivided as Christ and his Righteousnesse is this he divides and distinguishes into two righteousnesses 2 Things meant by that one name of Christ his Person and his Operations in us The latter whereof he denys for righteousness to justification But what things are truly and distinctly two and ought accordingly to be and by the Lord are divided separated and put asunder as Mans Pauls the Iewes own righteousnesse and that righteousnesse which is of God by faith in Christ received from and wrought by Christ in his Saints which the Scripture Rom 10 Phil. 3. opposes and speaks of as in contradistinction each to other These two T.D. and his Brother Builders whose work it is to build Babel or confusion as their
sensu enim hâ—mines tenebrae dicuntur eo etiam Illuminarr aliter Aequi'voca esset Apostoli Oratio at homines Spiritualiter fuisse tenebâ—as extra controversiam est * Observe here how these men contradict one another I. O. sayes that clause Coming into the World relates to the light so as to say the true Light coming into the world enlightens every man I. T. sayes nay coming into the world relates to man so as to say every man coming into the world see how they concur together by the ears among themselves * Merae tenebrae cecitas quoth I. O. of it * Merae tenebrae cecitas quoth I. O. of it For it is impossible but that what shows drunkenness to be evil must needs shew sobriety to be good * Ex. 3. S. 24. Directionem nostram in cognitione Dei obedientia ei praestanda ita ut tandem voluntatem ejus facientes salutem eternam ac ipsius fruitionem assequamur hunc finem immediatum datioScripturarum atque adeo ipsarum Scripturarum esse contendimus Cum vero disciplinae cujusvis perfectio consistat in relatione ad finem caque perfecta habenda sit qua sufficiens est respectu finis sui proximi ea vero imperfecta quae finem propositum assequi potis non est perfectio scripturarum in nulla alia re consistere potest quam in sufficientia sua respectu finis sui proprii qui est instructio hominum c. Vt salutem aeternam assequantur hoc sensu eam perfectissimamasserimus Ex. 3. S. 39. Cessabit scripturae usus praesenti stat ui accomodatus Ex. 3. S. 39. Falsissimum est sacram scripturam dum in hoc mundo haeremus respectu nostri totum sinem suum obtinere aut obtinere posse * J.O. Ex. 3. S. 39. Fanaticos non esse perfectos nobis Testimonio sunt illorum mendacia fraudes scelera hypocrisis iis vero qui immunes se esse ab his omnibus aliisque peccatis vel levissimis impudenter gloriantur punitiones incarcerationes esse debeant * Memorandum that to A. P. T.D. said 't is corrupt nature by which the heathen Rom. 2. are said to do the things contained in the Law and here he takes the actions of corrupt natures for some of the things that are to be mortified it should seem then the heathen if it be an action of corrupt nature to do the things of the Law must mortify their deeds done in obedience to the Law thus it must be according to T. D's principles * Witness Gideon twice together before he could believe Isarel should be delivered from Median by his hand for which the Lord was not angry with Him Judg. 8.6.36 And Ahar also with whom the Lord was angry because he would not ask a sign when God bad him Isa. 7.10.11.12.13.14 * Where the participle perfected is construed with the word Just men not Spirits Pneumasi Dikaion Teteleiomenon * Yet T.D. most strenuously stands to it that so it is P. 22.1 Pam. saying the Apostle by his own Righteousnesse understands his personal conformity to the Law Do you think that the righteousness Paul calls his own was not Christs Had he any righteousness which he had not received That righteousness which was in the Apostle was wrought in him by Christ as an efficient cause * For are there not two righteousnesses of Christ quoth he p. 22. and they serve for two different ends The one for our justification meaning that which was inhaerent in that single person of old at Ierusalem This gives us a right to the inheritance of the Saints in Light The other for our sanctification meaning that he works in his Saints thâ—â— though filthyrags mark makes us meet for the possession * True Characters all along of our present Priesthood and Schoolmen Universities De quibus haec fabula were narrator Lux autem haec seu intelligendi facultas in eam quae maere naturalis est earnque quae circa res civiles versatur atque illam quae res spirituales omniaque alia in ordine ad sinem supernaturalem spiritualem et ultimum discernit disposcitur lumen autem hoc intermum spirituale seu facultas intelligendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 varium c. * Lumen hoc internum omnibus commune utcunque ei attendatur non est ullo respectu salutare sed in rebus omnibus divinis sinem ultimum quod attinet merae tenebrae et caecitas * Fx. 1. S. 5 6. Figmentum horrendum lumen internum omnibus commune c. De fictitio isto sive lumine sive verbo interno et Christo imaginario c. Ex. 3. S. 11. Fanatici nostrales enthusiasmos nescio quos jactitantes luceÌ„ internaÌ„ atque infallibilitatem inde emergentem c. Et S. 22. Luâ—en nescio quod cui nihil commune est cum scripturis tanquaÌ„ Doctorem infallibilem sequi et in omnibus obedire S. 25. Lumen illud internuÌ„ Res est omnino ficta atque commentum crasse excogitatum S. 28. Nihil opus est ullâ revelatione per Spiritum out lumen internum Enthusiasmum c. incerta periculosa inutilia ea omnia media ad cognoscendum Deum atque voluntatem ejus ideoque rejicienda atque detestanda esse quae simulant fanatici apparet S. 30 Omnes istas vias et modos cognitionis Dei ac cum co communionis quos jactitant Fanatici rejici ac damnari a spiritu sancto opparet presertim Angelorum colloquia revelationes alienas a verbo scripto deinde Spiritum FanaticoruÌ„ internuÌ„ omnibus commune S. 32. Ad lumen internum seu spiritum internum privatum nusquam nunquam a Deo ablegamur S. 34. Enthusiasmorum omne genus fallax incertum incertissimum c. Ex. 4. S. 15. Lux nictans neque è tenebru perniciosissimis emergens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deo quopiam melius S. 21. Qualitas nescio quae divina c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè Nihil Si quis seu Quaerit Quare seu Queritur Quod hîc loci non curaÌ„tur vel verboÌ„rum Qualitas vel syllaboÌ„rum Quantitas Sciat dehinc nos Rusticos nec magisnec minus cuÌ„raturos vel Variètatem VerboÌ„rum vel QuantiÌ„tateÌ„ nostroÌ„rum SyllaÌ„biÌ„rum Quam videmus vos AcâdeÌ„miÌ„ros parum CuÌ„raÌ„re vel VeriÌ„taÌ„tem VerboÌ„rum vel QualiÌ„taÌ„tem vostroÌ„rum Syllog smoÌ„rum (a) Act. 26.17 18 (b) 1. Ioh. 1.5.6.7 (c) Rom. 3.6 9. ad 19. [e] Ioh. 46.47.35.36 8.12.12 [f] Psa. 18.28 34 35 36 9. â— [g] Esa. 42.6 7.43.8.45.3.49.6 Acts 13.47 [h] Luk. 2.30 31 32. [i] Ioh. 3.16 17 18 19 20 12. [k] Acts 4.11 12. [l] Rom. 2. [m] Rom. 2.14 15. Ioh. 1.20 Psal. 32.1 2. Act. 3.26 Rom. 11.26 (n) Mat. 11.27 Gal. 1.16 (o) Rom. 1.16 Col. 1.23 (p) Pro. 6.23 (q) Heb. 4. (r) Jer. 6.16 (s) 1 Ioh. 3.20 21. (t) Jam. 1.25 (v) Luk. 17.20 21. [w] Gal. 5 19. ad 23. (a) Act. 26.17 18 (b) 1. Ioh. 1.5.6.7 (c) Rom. 3.6 9. ad 19. [d] Iohn 1.9 [e] Ioh. 46.47.35 36 8.12.12 [f] Psa. 18.28 34 35 36 9. â— [g] Esa. 42.6 7.43.8.45.3.49.6 Acts 13.47 [h] Luk. 2.30 31 32. [i] Ioh. 3.16 17 18 19 20 12. [k] Acts 4.11 12. [l] Rom. 2. [m] Rom. 2.14 15. Ioh. 1.20 Psal. 32.1 2. Act. 3.26 Rom. 11.26 (n) Mat. 11.27 Gal. 1.16 (o) Rom. 1.16 Câ—l 1.23 (p) Pro. 6.23 (q) Heb. 4. (r) Jer. 6.16 (s) 1 Ioh. 3.20 21. (t) Jam. 1.25 (v) Luk. 17.20 21. [w] Gal. 5.19 ad 23. [x] Eph. 5.13