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
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
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
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
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
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
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
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
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
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
truth but must needs condemn it as delusion and deceit for none of Pauls meer own righteousnesse no dung and losse no imperfectly good works nor imperfect obedience nor such as that of the Iews establishing nor any nor all our righteousnesses which T.D. and I together with our unrighteousnesse dare denominate no otherwise then as filthy Rags doth so much as fit for that pure possession neithe can such as this entitle as a Cause thereunto yea if the righteousnesse of Christ within us wrought by him and received from him were indeed no better then T.D. makes it who makes it no better then mans own I should then acknowledge the who'e sentence to be true which T.D. once utterd and sincâ— acknowledges the truth of p. 38. which seeing he intends it of that true righteousnesse of Christ in his Saints which we testifie to that it s not that which Paul calls his own and dung but Christs own indeed who is the only Author of it is somewhat more then a meer lye and little lesse then bâ—astly blasphemy as T.D. affirms it viz. that any man that holds that principle of being justified by a righteousnesse within us living and dying in that principle caâ—nâ—t be saved But indeed Christs righteousnesse within us only is that by which souls can be saved as I shall shew anon for that without which is in kind the same never iustifies makes just righteous holy cleane nor saves from the sin till some of the same be in us every measure of the gift of which though but a part of the whole is as perfect as the 1 st fruit and the meer earnest of the spirit is a perfect gift and as perfectly good in its kind according to its meaâ—ure as the whole lump and fulnesse out of which it is given and is that which is by T.D. though but a part but improperly called imperfectly good and imperfect obedience p. 45. For no obedience nor good that 's of Christ noâ— gift of the heavenly Father in him is any other in nature then they both are i. perfect as they are peâ—fect and as the fulnesse of good that dwels in and flows from them is perfect without any imperfection And 't is only perfect obedience as only that of Christ whether in the head or in the mâ—mbers of his body is not any mans own upon or for which the Gospell gives life and justification Yet Oh the Rounds that T.D. runs in which there 's no way out of but by the Dore that is the Light which all Theâ—ves and Robbers are climbing above T.D. tells us another untrue tale p. 45. which overturns that untrue tale he told before for p. 38. He said no salvation is of any by a righteousnesse within for any that bâ—leive it must come that way for what 's within us though recâ—ved from and wrought by Christ is but imperfâ—ctly good p. 14.15 and Rags But p. 54. he sayes the Gospell gives life mark upon impâ—fect obedience So according to T.D. who sometimes rejects all righteousnesse within us as imperfect as refuse and as uselesse as filthy Rags which are good for noâ—hing sometimes again allowes that which Paul calls his own and dung to be called Christs and good for sâ—mthing viz. though not to justifie and entitle as a Cause or that upon which which term upon though T D would in p. 21 of his 2 Pamphlet shuffle into a more moderate sense then its properly taken in which is as much as to say for as the Cause of he therein doth but more manifest his folly to all men the Gospell gives the inheritance of life yet at least to sanctify and make meet for p. 14.15.22 but then this righteousnesse within whether Christs or our own which is dung and Christs also by gift to him must take heed however of creeping too high for if it aspire so as to assume to it selfe to be own'd us advantagious to justifie and entitle as that upon which the life is given it must be huâ—l'd down again to â—ary Hell for T.D. p. 28. Do 〈◊〉 all them to Damnation by whole â—ale below all possibility of Salvation that dare so much as hold that principle of being saved by it but for fear his damnation should be damned again as too damnable a Doctrine if he should not moderate it as to the legall rigidity thereof seeing he sayes the Law gives life upon perfect obedience and not without it and can't beleive any obedience that Christ can work in his Saints in this life can be perfect but all that he here works within men imperfect and none perfect but that he wrought without them as far off as Ierusalem as long as 1600. years since and hath now inherent in himself no neerer to them then heaven is to the earth he bethinks himselfe or else forgets himself again so far its not matter which as to cut off the entail of eternall life which the Law gives upon no other then absolutely perfect obedience and â—ntaâ—lâ—s the promise of it under the Gospell whether Christs or ours or both I know not which and I think he knows not well himselfe unto an imperfect obedience as that upon which mark life is given under the Gospell and contrary to Christ who tells us Math. 5. That the Gospell righteousnesse which reaches to the thoughts must exceed and be more perfect if more perfect can be but more then perfect cannot be then that of the Pharisees whereof Paul was one that as to the righteousnesse of the Law was blamelesse yet came not neer that of the Gospel there 's in no case any entrance into the Kingdome T.D. sayes p. 45. the Law gives not life without perfect obedience the Gospell gives it upon imperfect obedience thus posito uno absurdo sequuntur milâ— error minimus in principio fit major in mâ—diâ— maximus in fine When our men call'd Ministers erre by one absurdity rather then return they multiply it into a 1000. and rather loose themselves in the Laborinth of their own learned thoughts then learn of Christ and stoop to the simplicity and plainnesse of the truth as it is in Iesus for but that they love that smoother and smoake of the pit Rev. 9. They came out of in aperto et facili posita est salus The grace of God which brings the salvation appeares to all men teaching such as are willing to learn at it to deny ungodlynesse and worldly lusts and to live godly righteously and sâ—berly in this present world which life they hope not to live till the world to come where unlesse the Pope Purgatoâ—y be a truth and their own true doctrine when they say as the Tree faâ—ls so it lyes be a lye 't is too late to begin it And in such a Wood and Wooden Wheele as to and fro in and out up and down round about here and there no way out doth T.D. wander about this matter of our justification by the righteousnes good works and
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
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
defiled their Garment had right by promise and so ex debito if promise ought to be kept when made though gratis too because the promise was freely made to walk with Christ in white for they were worthy Rev. 3.4 I say worthy ex bene placito for as much as nothing but the free good will and pleasure of God made him oblige himselfe to give a right to such and yet to confound that nice and needlesse distinction of Criticall Scholasticks which hath confounded most Divines in Christendom into darknesse ex condigno also for as much as by Christs power and gift to will and do they both will and do what is required as the Termes and condition on which the thing is promised which consistency that I make between ex condigno ex beneplacite ex debito ex dono ex operibus ex gratia which T. D. and most Divines deeme to be 〈◊〉 or inconsistent together in the matter of mans iustification being a 〈◊〉 that few of them can get over a meer gnat at which they that in other things can swallow Camells can't but strain I am made free a little more here to uney. T. D. thinks he hath half knockt the Qua. for ever down into their dumps with his deep drawn argument from Rom. 11.6 T.D. If by grace then it is no more of works otherwise grace is no more grace but if it be of works then it is no more of grace otherwise work is no more work whence quoth he p. 20. if justification be of works as you assert then grace is excluded from having any hand in our justification which is contraâ—y to the Scripture which sayes we are justified by grace Our justification cannot be a debt and a free gift I mean not both in respect of us And this he calls his irrefragabaScripture urged by him that the hearers might be covninc't of the damnablenesse of our doctrine who dare to talk of good works and perfecting holynesse bere as ever we mean to see the face of God hereafter which he and Thâ— Rumsey elâ—ewhere call a Doctrine of Devils and might â—â—â—th and detest us as we deserve and indeed finding his work fail in its force the day before before the fire and the day that declared of what sort it was he prepared this against the 2d dayes dispute as his Corner-stone setting it in the front of his second fight against us and the truth and to this quoth he nothing was replyed Rep. 1. A good cause why say I for there was no room for Reply but like as Pilate when he had askt Christ this Question what is truth As soon as he had so said rose up and went his way not staying to take his answer so I well remember T.D. crouded in the next Argument which I have answered already above concerning the works the Iews went about to establish which Argument is so neer a kin to this that one answer may very well for both in both places Paul by works and own righteousnesse meaning no other then what are wrought without Christ by us and not any that are wrought by Christ in us I say T. D. crouded the one so hard on the back of the other and past so soon from one to the other that without interrupting of him which he would â—â—ve complained on as much on other hand there could be no interposing of an answer and so Pilate-like not expecting it he went his way to another matter without it 2. Yet now as to his Argument itself somewhat may be Replyed and 1st if considered as in conjunction with its fellow that followes it so close at the heeles p. 21. from Rom. 10.34 and beares such a broad shew of backing it it is not so big nor amounting to such a bulky Bulwark but that one may easily put them both in a bag if no more be said but this that in both Scriptures as also Phil. 3. where as inconsistent he opposes his own while a Pharisee to that of Christ within him when converted and a Saint and Tit. 3. where he opposes the works of righteousnesse we have wrought to our being renewed by the holy Spirit and makes grace and renewing by the Spirit all one as well he might for if we be not renewed by the Spirit and saved from the sin then I say grace is no more grace for what use is it of to us if we be left in and unpurged from the sin which Christ came to save his people from 1st so from the wrath of to come which will come unavoidably on all that are disobedient and unrighteous Paul opposes the gift of grace Gods righteousnesse to mans meer own works which are not good though so thought by himselfe and mans own literall righteousnesse of the Law wrought in mans will and Imagination onely out of Christ the light and faith in him and the leadings and movings of his Spirit and does not oppose grace to the righteousnesse of Christ in his Saints or sanctification and holinesse that is of God by faith in the light revealed in and received by every one that beleeves as inconsistent for those are not onely concomitant but consistent and concurrent together to justification as grace and Our works onely are not for these two do tollere se invicem I confesse so that if justification and life be of grace it can't be of Our workâ— et retro if of our works not of grace but grace and Gods righteousesse grace and those good works wrought in us by Christ and for the doing of which we receive the grace or gift of ability from Christ these are indeed one and the same and so Homogeneous or of one kind that they may be Synonomous also and bear both to be called mutually by the same name of either grace or good works and so are they throwout the Scripture as one thing promiseuously denominated sometimes by the Term of grace somtimes the gift of God in Christ the gift of righteousnesse holinesse c. For all this is grace and free gift and yet its inhaerent in us too as the same that was in Christ and being Christs as meritorious maâ—ing not onely meet but worthy also in such measure as it s received in as it was in a higher measure in himselfe whether it be a gift to do or a gift to beleeve or a gift to suffer as 2 Thess. 1.5 Compared with Phil. 1.27 To you given not onely to beleive but also to suffer for his sake and they to whom this grâ—â—e was given were by God counted worthy of the Kingdome for which they suffer'd and so Paul who laboured abundantly in preaching the Gospell sayes this work was the grace which was given him by Christ in him by which grace also he was what ere he was that was worth any thing having nothing but what he had received that made him differ from another by which grace or gift all boasting and glorying in selfe was
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.
otherwise Christs own works absit blasphemia are no more works and of no such force and worth as thou blushest not to blaspheme so as to say they are not p. 17. as to merit justification Yea so necessarily is it of such good works as are wrought in us by Christ that otherwise grace it selfe were no more grace for what grace is that of being so or so so long as we are not in truth so as we are accounted to be accounted justified accounted accepted with God and accounted his Children heirs of his Kingdom Righteous Holy saved from our sins which whiles they abide the wrath of God abides and condemnation and cursing hangs over the head of the Subjects thereof and yet not really to be so as none are and as nemine contradicente without all contradiction none can know themselves to be till Sanctification which is the evidence for heaven and that which to us and all men shewes our Title to all the foresaid Priviledges and Prerogatives doth appeare upon us I say what grace is all this What Salvation from sin whiles sin remaines What Redemption from the and curse the effects of sin while sin the cause thereof rests on us unremoved all this faith of the favour of God is but fiction this hope of heaven but vain groundlesse heartlesse and frustraneous this divination of T.D. a meer dream of a hungry thirsty man that dreames he eats and drinks but as it s said before his soul is empty and when he awakes behold its another matter Oh but quoth T.D. the Spirit of God the 3d person in the Trinity he does apply the righteousnesse of Christ to us to our justification and so we are justified perhaps say you Qua. what you will and not upon account of Sanctification of us by his work grace of in our hearts and so that phrase justified by the Spirit which ye insist so much on 1 Con. 6.11 may be meant of the Spirits application Rep. Mark Reader for having run throw the other 3. I return now to the 1st of the 4. Scriptures that we urged from and T.D. answers so lamely to T.D. sayes perhapse it s meant of the Spirits application to which I say 't were better for T. D's cause if it might be so meant but for one reason I shall shew it may not must not cannot unlesse T.D. means a nigher kind of Application then I am sure he does for if by justified by the Spirit be there meant of the Spirits outward Application onely or imputation of Christs Righteousnesse without us to our justifying before God then the work of the Spirits washing and sanctifying us also must be meant of the Spirits outwaâ—d Application only and meer imputation of the cleannesse and holinesse of Christ to us for our washing and Sanctification for Paul sayes the same of them they all hang on one string and must run the same way and be taken in the same sense relating all to that one Author thereof the Spirâ—â— Such viz. Drunkards Effeminate Adulterers c. Were some of you but ye are washed but ye are sanctified but ye are justified by the Spirit of our God so if one 1 justification be by externall application onely then the other viz. our washing and sanctifying is but by such an empty application and outward Imaginaâ—y account and imputation onely and not by the inward Holy operations of the Spirit And indeed all your grace is one part of it as well as another by such outward Application and meer Computation onely and not by any true Real internal Application of Christs Righteousness sufferings and blood to your Souls and Consciences to the purging of them from dead works to the true serving of the living God your Iustification is by imputation and outward Application your Washings Regenerations Sanctifications Holinesses Renovations and all ye have is by such a meer Imputation and Application of what is far off you in Christs person to your selves so that what ever he is in whom is no sin you will deem and dream that God deems you so to be upon nothing but a meer blind confidence and conceit that swimmes in your brain that 't is so when 't is no such thing God knows and so as one that being at the North of Scotland hungry and naked should in his thoughts onely apply a garment or a mess of meat to himself that 's as far off him as the South of England must needs perish for want on 't if it be brought and applyed no neerer to him then so so you in all your Applications of Christ and what ever is in him who is as far off as Heaven whil'st you are but on earth far enough from thence the Lord knows must necessarily faint famish perish pine and starve till ye come to witness Christ and the Robes of his Righteousness and Holiness within your selves and eat his flesh and drink his blood and put him on a little more effectually then ye do by all your dead faith and your eatings and drinkings of bread and wine for all your imagined Spirits applyings and imputings by which that the whole world which dâ—th already may and you together with it lye still in wickedness ye are ever dispelling and disputing all true inherent hâ—liness out of doorâ— And so being but in a meer Aery talk and vain thought of things that ye are in them when ye are out of them and not doers your selves of what ye hear Christ hath done for you before as an ensample that ye should by his Power in the leadings of his Light and Spirit do the same ye do but deceive your own Souls and as both Paul and Iames who both agree and we with them against you in this do truly tell you as Righteous and Religiâ—us as ye seem to be to your selves and each to other all your Religion is but vaâ—n and your hopes that ye are this and that in the account of God that ye are Iust and Pure when really ye are nothing so will prove abortive and as that of the hypocrite when the Lord takes away his Soul no other then the giving up the Ghost for Gal. 6.3,4 if any man think himself to be something and that he is thought of God for that holiness which is in another without him to be something when he is nothing and witnesseth neither that other nor his holiness within himself he deceiveth himself but let every man prove his own work and what he doth by the Spirit of Christ within himself of the Will of God and then shall he have Rejoycing with in himself alone or at least alsâ— and not in another Person without him onely and he that glorieth will glâ—â—y in the Lord Christ in him the hope of glory in the Lord in himself in whom the Seed of Israel finds Righteousnesse and strength and Salvation from the sin is Iustified and shall glory I a. 45. 21 22 23 24 25. or not every one that commendeth himself
as Iustified by Christ will appear approved at last but he whom the Lord commendeth which is no man of sin that I know of which David himself stood condemed in 2 Cor. 10 17 18. So having snaptasunder one of the two strings to his Bow by which T. D. strove to shoot back to us that Arrow and Shast which was sharp in his and in the heart of all the enemies to justification by the Spirit of grace and life within us from 1 Cor. 6.11 which pretended to no great strength it self being a string made but of a meer may be or perhaps for justified by the Spirit if not otherwise may be meant quoth he of the Spirits Application I come to try the strength of his other string which is patcht up of no better then such a poor peice of Toe too as peradventure or perhaps for when we say with Paul in the Text the Saints are washed sanctified and justified all one and the same way viz. in the name of the Lord Iesus and by the Spirit of God and his grace and holy operations in us T. D. who confesses he chose to out-word us see his Epistle and is never to seek for something or other to say though his aliquid is ever nihil sayes thus I might say that perhaps the clause should be referr'd to Sanctification which is in a more appropriate manner attributed to the Spirits efficiency as if the Order of the words had been but ye are sanctifyed by the Spirit of our God Rep. Then it seemes justification must go look its efficient somewhere else and must have no share with washing and sanctification in the Spirits holy workings in the Saints it must be in the Name of God only and the other onely by the Spirit as if the Name and Spirit of God were such Heterogeneous matters that what 's done by one cant be said to be done by the other and as if Paul had mistooke himself in the placing of his words and had been by the infallible Spirit misguided misplacing of them so that when he should have said ye are justified onely in the Name of the Lord and onely wash't and sanctified by the Spirit of God confusedly crouds these effects all under one cause and sayes ye are not onely washt and sanctified but ye are justified also in the name of the Lord and by the Spirit of our God I do not wonder thou purst in this with perhaps only for hadst thou absolutely affirmed it for a positive truth thou hadst of a truth lyed thy self into a very laughing stock to the lowest capacity in the Country by thy talk of so transcendently untrue a transposition T. D. But such traspositions are not without instance in the Scripture quoth T.D. as Math. 7.6 give not that which is holy to Dogs nor cast ye your Pearls before Swine least they trample them under their feet and turn again and rent where turn again and rent you is joyned to the Dogs quoth he for as Swine ds trample under their feet so Dogs do fly upon a man and tear him down Rep. We know well enough its the property of Dogs and I Swine to turn and teaâ— and â—rample when Pearls and holy things are held out to them having paid pretty well for the experimentall learning of it we have since we began to tell the pretious Truth and hold out such a holy thing as inhaerent holynesse is to such an unholy seed as your selves are â— but I am yâ—t to learn that these these ill qualities of turning tearing trampling do not all 3. jointly agree to both or either of these Creatures severally considered yea all of them as much to one as to the other For as Dogs turn and tear so do Swine and as Swine trample under their feet what thâ—y tear so do Dogs or else the Scripture which is very unlike to T. D's Scripture about it is in this case utterly unlike it self for it tells us of the Gentiles which in oppsition to the children are called the Dogs Math. 15.24 which are without the holy Citty or any Right to enter there Rev. 22.14.15 Though in their anger envy canina utentes facundia they grin like a Dog and go round about it Psal. to whom yet the outward Court of the Temple externall forms worships observations ordinances and name of Christians is given that they tread or trample the holy Citty under feet Rev. 11.1.2 No marveil therefore the Cat winkt when both her eyes were out and that T.D. durst not speak his mind out positively nor point blank neither one way nor another in answer to our Argument from that Scripture 1 Cor. 6.11 but only by perhaâ—â—es Seeing he was so blinded by it that he saw nothing what to return directly and downrightly to it and since he puts it off to us with no more force then perhaps it is so or perhaps so as he sayes 't is though I have said much more for satisfactions sake to such as seek the truth yet to such as seek nothing more then how they may cavill against it and turn it off from taking hold on either their own hearts or the hearts of others I need do no more then put it all back upon T. D. again with per-haps it is so or so as I say 't is against him it being a generall generall received Maxime among all Schoolmen that an argument that flyes in ones face with no more force then forte ita requires to be no more forcibly refel'd then with forte non Yea forte ita semper sat bene solvitur per forte non Thus I have at last made a clear end with T. D. as to this matter of justification having to the undeceiving of such as by his misty makings out of our meanings in it have much mistaken me and the Qua. as Poâ—ish about it shewed plainly which way we hold it and how it is according to the Scripture of grace and not of works 1 our works properly and onely so call'd and yet not of grace onely but of works also 1 such as Christ and his Spirit only works only in us which the Spirit in a sense subordinate to himself who is the master-workman to whom onely and Gods grace in freely giving us such an alsufficicent Assistant to do his will the glory of all belongeth is pleas'd also but more sparingly to entitle by the the Term of Ours Isa. 26. So that had it been as true as if T.D. and his witnesses together with him p. 58. be to be credited before himself alone 't is false that I disputed justification in those Terms of by our good works as he says p. 14. yet if by our works we speak of those that God Christ and the Spirit work in us it can in no wise follow from thence any more then it doth from all his other piteâ—â—s Premises whereby he improves himself to prove me so that I am a rank Papist nor so much as it followes from
learned Collectors of various Lections pag. 196 197 in Oâ—ere longo obrepsit somnus and that while he had his hands and mind busied about many Things sundry mistakes did fall into his Work of Disproving various Lections 3. What intendest thou I.O. by that Clause if any various Readings shall be gathered where no mistake can be discovered as their Cause they deserve to be considered Is there any various Lection that mistake in Transcribing is not the cause of Where there various Readings of one Text to be found in the Writing as given out from God at first Was there not Identity and perfect exact likenesse to it self in every Text Term and Tittle of Scripture when 't was written And if there be any varieties now as there are not a few are not those very varieties so many as they are so many mistakes and is it not the Position it self to be vindicated by thee against all those whom in the wildnesse of thy heart thy hand is against that there are no mistakes befallen the Scripture nor such miscariages as befel the Transcribers of Heathen Authors p. 168 See also 167. and pag. 171. Let men sayest thou propose their Conjectures about the Mistakes they pretend are crept into the Original Copies we will acknowledge nothing c. And pag. 177. We have security that no Mistakes were in the Text before the coming in of our Saviour So 191. To relieve their Mistakes c. So 343 345. So pag. 18. in all which places he whose eyes are in his head may see how thou makest Mistakes and Corruptions Mistakes and Errours Mistakes and Falsifications Synonomaes and yet here p. 180. thou makest as if there were various Lections where there 's no Mistake as their Cause And also pag. 192. Thou quarrellest with the Appendix to the late many Tongu'd Bible in that therein whatever varying Word Syllable or Tittle wherein any Book varieth from the common received Copy though manifestly a Mistake superfluous or deficient inconsistent with the sense of the place yea Barbarous is presently imposed as a various Lection And pag. 199. it is sayest thou against all pretence of Reason that every Mistake should be admitted as a various Lection in which self-same page thou renderest Copies corrupted or mistaken as all one And pag. 200. speaking of different places To what end sayest thou should the minds of men be troubled with them or about them being evident mistakes of the Scribes as if mistakes of the Scribes were one thing and Corruption or various Readings from the first Copy were another Was there ever the like piece of Confusion and meer Mangonization of Matters made before by any Master in Israel as this which is here made by thee I.O. who one while makest Mistakes and various Lections one and the same and otherwhiles makes them Two Things so that though they do ever ponere se invicem yet often it s so with thee that posito uno non ponitur alterum Surely whether various Lections and Mistakes be in that Text of Scripture or no and whether various Lections and Mistakes be all one or no here 's both various Lections Corruptions Confusions self Contradictions and abominable grosse Mistakes also in thy talk about the varieties and mistakes of the Letters Transcribing and such an uncouth unhewen indigested disjointed incongruous unharmonious tottered kind of Round-about discourse as no reasonable man ever ran in and no reasonable man can find either head or raylin insomuch that should any Quakes have uttered the Tyth of that Confusion that thy Speech in this matter abounds with thou wouldest have said and justly too what thou unjustly chargest them with in thy Latine Letter ad Lectorem viz. that their Speech is so Crude and nonsensical that thou canst not well perceive their meaning I shall therefore here again as before I have done and might do of Twenty more places of thy Book not without good Cause bespeak thee much-what in thy own words of the Quakers Quiâ— Sermonem illum quo hic uteriâ— bene intelligat Quis inconditum illum verborum sonum omni sano sensu vacuum quo non tantum omnibus aliis qui veritatem asserunt sed ipse tibi in dicendo contradicâ—â—e videris mente percipere possit Epist. ad Lectorem Ex. 3. S. 17. Quaenam sit Tua de diversis Scripturae Lectionibus haud facile quis declarabit praeaâ—erquam enim quod Sermones tui inter se non Conveniant ita ineptè atque odiose in explicando animi tui sensu garris dubiae incertae significationis vocibus ludis nihil sani sensus aut quod ab ullis sanae mentis intelligi possit continentibus ut multo facilius sit argumenta tua profligare quam mentem percipere imo cum Turpis inhonesta est vel ipsam non Palam Eloqueris vel verbis itae consutis consarcinatis ut nibil paene omnino significent eam mangâ—nizas atque ita inscite consilium Sermonibus obtenebrans nibil magis cavere videris quam ne intelligaris Who is able to make any thing of that raw self Contradicting kind of Talk thou tracest to and fro in devoid of all sound Sense uncertain doubtful undistinct patcht together cloudy foolish Childish unsavoury as if thou tookest care more to hide thy meaning then to speak it out plainly or make it manifest as if bâ— Foring and Poking so long into Pococks Miscellanyes thou hadst left thy eyes behind thee there and contracted to thy self some certain Miscellaneous Spirit that cannot tell how to distinguish any thing but mingles all things together into a disorderly Masse and immethodically Messe of impertinent Confusion But to let it passe and proced to an Observation of the rest of thy poor put offs in this kind whereby though-thou grantest various Lections yet thou little lesse then denyest it again that there are any that can properly be so denominated How deservedly is this to be Noted to the shame of thy Confusion and of thy self Conâ—ounding self in it that thou struglest and yieâ—dest and struglest and yieldest and then struglest again like a drunken minded man that reeleth and staggereth to and fro in his vomit in most places of thy Book wherein thou handlest the Point of various lections For as pag. 13 14. thou first sayest That your Copies contain every jot that was in the fâ—â—st without alteration of one Tittle then that it s no doubt but there are some diverse Readings or various Lections in the Copies ye enjoy Then again That the whole is preserved without Corruption in every Letter and Tittle Then again That there is variety in the Copies ye have But then again and that 's the final Resolution of the whole matter which stands to salve all from sinking That where there are any varieties fallen out by Gods permission thereof it s alwayes in things of lesse indeed of no importance So pag. 198 199 200 201 after many Grants
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
future and if he be indeed so blinde as he makes himself and so mean of memory as not to remember any name whereby the Lanthorn or Letter can bee called but that name of the light and VVord though himself calls it not the light or word only but by the name of lanthorn letter or Scripture also save that Trapezantius-like who in a long fit of sickness forgot his own name I.O. forgets himself and heeds not that himself often calls the letter as others do by its only due and proper name of letter or Scripture 't is fit he should be plainly told what to call it and minded of it as I here do tell and minde I.O. who calls to the Qua. to tel him what to call the letter that the name of Lanthorn by which though he forget that hee doth so himself doth call the lanthorn and the name of Scripture by which he though heâ— forgets it calls the Scripture is a more proper name then those of light and the Word of God and the most proper names that can possibly bee given to them And if for all this he will obstinately oppose the truth and wilfully wa'k on without wisdome then nescio quid indeed the dotage being so deeply dyed into him that its scare like to depart if he be brayed in a Morter I know not what more to say but Nescioan Anticcyram ratio illidestinet omnem Now I.O. ne Kideas be not so merry about the mouth for such a man there is and nigher to thee too then thou thinkest he is so nigh that thou canst not step an inch from him -- nete quaesiveris extra hee is a well known to thee as any man in thy cloaths and thou canst not bee ignorant of him if thou be not willingly ignorant of thyself yea verily Thou art the man that art found in that folly and falsehood that is aforesaid about the lanthorn and the light as is shewed so abundantly above that there needs little more to be said in proof thereof Tu Dominus Tu vir aut Doceas nos quid sibi vuls santa blateratio mugitus c. what means such a blâ—ating and bellowing out for the letter such a pleading it to be the true light which it doth but plead for such a striving to have it stiled the light and the meer writing and every tittle of it to be called the Word of God which bears in truth caeteris paribus but such a reference to the true light and Word of God respectively as the lanthorn doth to the light of the candle which is set up and held forth in it Quid sibi vuls detestaâ—io execratio tanta c. what means such direful detestation extrâ—am execration and thundring out of little less then Anathama Maranathaes against the light within and word within and all that confess to it as I.O. himself doth too but that hee forgets it and so curses himself by craft Ex. 1. s. 4. as Fantastical foolish deluded Enthusiastical enemies to denyers and reproachers of the Scripture because they deny the letter to bee that light and Word of God which as through a lanthorn glass or vail and not so brightly but more dimly then when viewed with open face as shining in the heart are seen and shew themselves through it siccine se gerunt ministri lucis sicut vosmet vos geritis O ministri literae tantaene a nimis caelestibus irae Quid sibi vuls tanta terminorum transpositio verborum ista tua mutatio mussitatio mangonizatio c. supradicta If there bee not such a man and I.O. be not he teach us I.O. plainly what thou meanest by that peeping and muttering out of thy minde by that mumbling and fumbling in such foul fallacious wayes about things wherein if thou wert not minded to mask over thy meaning that men may not minde too much where thy lame cause halteth nor finde where its false and falters thou mightest have made it fairer in it self I cannot say for the fairer and fuller thy openings of it are the falser and fouler it appears but tenfold fairer to bee seen in its falsness and foulness then now it is tell us what means that mess of medley that Mangonization and mixture thou makest of both thy matter and thy meaning that Tohu Vabohu that tangled and tangling kinde of talk that thy Treatises do consist of wherein not only like him that talks up the lanthorn into the name of the light and talks down the light as nothing thou triest to turn the outside inwards and that which should be uppermost downwards i.e. the light within which is the Truth it self out of doors and the outward letter which is but a Writing of it in its room place power use and name but also in the proof and prosecution of that most subsenseless subversion dost in one place or other one place well compared with another subvert thy self by thy own sayings and unsayings how much more I cannot say but little less I dare say then twenty times over tumbling about like a Bull in a net turning things to and fro transposing thy termes and introducing the prime praedicate in place of its own prime subject one while using the terme Scripture Letter Writing which witness thy â—itle pages is the sole subject expected by thy Reader according to thy intimation of no less to be proved to be the Word of God and treated on without varying from it under that terme of Scripture Letter Writing other while in thy very Argumentation for the Truth of thy untrue affirmation which is that the Scripture in esse both reali cognoscibili is the Word and in answer to that queston how is it known that the Scripture is the Word of God promiscuously putting all these termes viz Book Faith Bible Truth Writing Doctrine Letter Light Scripture Word of God Declaration minde will of God and things declared together again as if 't were already out of question which is the matter in question that these are all one thing and termes Synonymous and compounding and confounding them into one Chaos or lump of confusion chopping and changing popping out and pulling in mounting up and then dropping down as if thou wert sensible of being got too high then hiding they head again and there as those that are afraid out of their close places moving out of thy ho'e as a worm of the earth and twining every way fair or soul to secure the main chance and to make good thy bad cause and carry what thou contendest for which yet when all 's done beside the getting to thy self among seeing men the blot of blindness ignorance weakness folly falshood fallacy and confusion thou wilt which way soever thou orderest or disorderest thy Arguments for it even by thy own Management of it bee on the losing hand till at last thou hast lost it altogether for though thou makest as much of it to the utmost as another can well do that hath taken
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
is more universal according to the very litteral sense of the words then Vper Panton Anthropon Panta Anthropon Ercomenon Eis 〈◊〉 for All men every man that cometh into the world these specially this last every man is so indigitative and absolutely conclusive of each individual that it is not at all exclusive or exceptive of any at all and if every man â—n the woâ—ld be an indefinite phrase as T.D. ayes I know none is universal for All is not if it be so much more comprehensive then that of All without exception and if as he sayes every man that cometh into the world be but some a few of every Nation Kindred Tongue and People then I 'le read and render by the same rule the word every as affixed to Nation Tongue c. so restrictively too for who shall forbid me T.D. of All men can't thus viz. Every man of every Nation that is only some a few men of a few Nations â—f a few Families Tongues and People and then I 'le carry the boundlâ—ss Grace of God and incomprehensible Light of Christ into a small compass and diminutive corner of the world indeed But T.D. perhaps deems se imperatorem esse and so may Leges dare non accipere for when we use any term in a sense that troubles him then the phrase imports otherwise quoth he the words intend so or so it must bind and be cogent to us saying when he sayes Rex sum sic volo sic Iubeo Nil ultra quaero Plebeius but when we tell him as we do in this the words import otherwise the very literal sense of them cannot be that then he tramples that down Tush quoth he the meaning of those word cannot be as the Letter of them does import for then the Scripture must contradict it self it was an usual thing with Christ to speak words of a doubtful sense his meaning may be mistaken when his words are taken in the most ordinary and literal sense and so it would be if by every man we should understand every individual man Rep. Where note first that T.D. yields that the most ordinary and literal sense of every man is every individual man and that the letter of those words every man Iohn 1.9 does indeed import no other then we say against T.D. and I.O. viz. That the true Light which is that of Christ enlighteneth every individual man that comes into the world And so secondly to the contradiction of himself who so calls it that every man is not an indefinite but an universal phrase and so cannot have such a restrained sense as in some cases not all an indefinite expression may for mostly an indefinite it self is equivalent to an universal and if it be taken according to the proper import ordinary and literal sense of it it is to be read every individual man 3. That in those three places Iohn 1.9 Heb. 2 9. 2 Cor. 5.14 Christ enlightneth tasted death for every man died for all The letter and the true proper genuine ordinary and litteral sense which the words All and every man import is on the Qua. side by T.Ds. own free or rather forced confession and whether they who fighting and scoffing at the Light and Spirit within which only reveals it know it not or will grant that or no we know that we have the true meaning and mind of Christ. 4. What hath T.D. and I.O. left then on their sides to help themselves with Nempe velle suum cuique est nec voto vivitur uno every man his own will even what opinion he pleases Quot homines bis tot sâ—ntentiae as many more minds as men for they do not both in every thing fain the same nor doth each of them fancy the thing at all times alike but is at odds about it within himself I.O. hath two shifts as I have shewed but never a good one to slide away by but one of which T.D. shuts in with T.D. hath three two of which as short as they are of truth in his own intent extend far enough as is said above to give the cause contended for to us and the third which is I. Os. also hath nothing to say for it self but that it 's a wresting and restraining the phrases All and Every man besides their ordinary literal signification and import it cannot be as the words and letter of them doth import therefore it must be in this or else that sense which the letter of the words does not import Somewhat they would say but they cannot tell what Somewhat it is but no matter what so it be not the right meaning or true literal sense in a word all they have to trust to is their own muddy meanings foolish figments false 〈◊〉 unccuth imports on plain phrases which none but that some will need at all to mistake which who is such a fool as to be taken with the â—oyâ—shness of them may take and who will not may safely let alone and every wise man will feel to be foolish and every reasonable man will refuse as so 5. 'T is to be noted that when the proper ordinary literal sense of any words do but seem to tend toward their own turns our Divines insist much upon that intent and purport of them though they will needs make them mean another matter then they intend or truly import when the true interpretation of them over turns and thwarts the tenure of their false Doctrines and so Rule o'â—e their Rulâ— as they list according to their own unruly will and lay out the Letter like a piece of lead into what shape sense or form seems good to their own lewd Lesbian or petulant fancies and when it does not â—â—and handsomely to their particular private purpose one way they set it another and sometimes two or three wayes at once not determining which it is but saying It s either this or that or both So Io. Tom. and R. Bax. page 60.62 that Text Iohn 1.9 may be understood of this Light two wayes 1. All who are enlightned 2. The other sense is All sorts and Nations c. but not that of the Qua. though the letter it self imports it But page 35. 1 Pamp. both meanings are the Holy Ghosts the phrases will bear either senses and either of them cross the Qua. interpretation and when they deem they can make any use to help their crazy cause by the literal sense and import of the words then they will have that and so what a deceitful deal of-Do there is with T.D. about the import of the words a very Boy may behold up and down in his two Trisles page 5. 1 Pamp. That expression Luke 17.21 may import that the Kingdome which the Pharisees did upon a mistake look for without them was indeed Mark a Kingdome within them Here it seems T.D. unawares thought the import of the expression would have served his turn and was mistaken it serving the Qua. for truth whereupon upon second thoughts
conscientia sua non conniventi sunt manifesta opera Tenebrarum ceu Carnis cuâ—usmodi sunt adulterium scortatio impuritas lascivia Idololatria veneficium inimicitia lites a mulationes excandescentia rixae dissidia haereses invidia caedes ebrietas commessationes his similia qualia quicunque agunt Regni Dei haeredes non erunt manifesta sunt inquit Scriptura idque non tam per Scripturam quam per lucem cui testatur Scriptura per quam manifesta fuerint in conscientiis hominum antequam Scriptura fuit hodie manifesta fiunt ubi Scriptura non est per quam etiam manifesta forent fi Scriptura nunquam fuisset Omnia enim quae redarguantur inquit Spiritus in Scriptura per lucem manifesta sunt lux enim est illud quod omnia manifesta facit 30. Ad hanc itaque animos vestros adhibeatis omnes ad hanc veniatis in hac ambuletis perpetuo mane atis etiam in Spiritu Dei qui redarguit mundum consolatur sanctos ex mundo vocatos redemptos electos Hic horatim sistatis ut vosmet ipsos sciatis comprehendatis malos Spiritus qui per lucem comprehenduntur ac dijudicantur licet hi nec eam nec filios ejus comprehendunt ut gratia miserecordia pax multiplicetur vobis a Deo Patre a Jesu Christo cujus consilio in conscientia quicunque auscultaverit habitaverit secure quietus erit etiam a metu mali Hic enim est mutus Ahaenus homini interne Nil conscire sibi nulla pallesere culpata 31. Qui vero a Luce deflexerit relinquens semitas sinceritatis ambu lare in Tenebrarum viis is ut suopic judicio fit introrsum condemnatus ita hunc tum Error tum Terror semper obviam habituri sunt ita ut dum speciem risus laetitia praese ferat saepe tamen valde torquetur in t us Pallet is infaelix quod proxima nesciat uxor 32. Haec omnia supradicta quae primo privatim magis in Amici singularis insignis cujusdam Germanici gratiam usum Latine fuerunt conscripta nunc cum non ulteriori alteratione quam hujusmodi rei ratio requirit nec non Deo ipso ad opus hoc movente publice magis idque tam Anglice quam Latine rescripta sunt exhibita in usum vestrum O Academici ac aliorum omnium quibus petentibus a nobis parati sumus secundum Petri consilium 1 Pet. 3.15 ad reddendum rationem fidei quae in nobis est cum mansuetudine timore conscientiam bonam habentes in hunc finem vero ut tam Vos qui aures a veritate avertentes ad fabulas divertitis quam Vos qui prurientes nulli alii rei vacantes nisi ad dicendum audiendum aliquid novi putatis nos peregrina ac novella quaedam inferre auribus vestris sciatis nos nequaquam Nova aliqua attulisse sed Antiqua omnia etiam eadem ipsamet quae per Dei Ministros ab initio fuerunt edita quaeque scimus vel in Salvationem vestram vel Damnationem graviorem vos agnituros in eternum 33. De quibus tamen non negligimus vos commonefacere per submonitionem expergefacere siquidem nil dicere quod non dictum prius tiamsi nos haud piget attamen tutum est vobis qui prae nimia incogitatione ac inanimadvertentia vel id ipsum quod notitis vere dicam ignoratis 34. Quae quidem si in eadem luce ac eodâ—m spiritu sinceritatis quocum scripta fuerint ab aliquibus pelegantur vel me scripsisse vel vos legisse nequaquam paenitebit 35. Sin minus ac si malignitatis inimicitiae spiritum amicus hic Sermo salutis vestrae in vobis exstimularit ita ut ignominiosam potius quam salutiferam auscultationem a vobis repulsam patietur satis mihi placebit in hoc opere me Deo placuisse ac purum esse sanguinis animarum vestrarum ac vos tandem memineritis etiam si sera nimis non absque poenitentia tamen Vos fuisse a Deo monitos Per Animarum vestrarum Amicum Anglicanum Sam. Fisher. Non amo Piscator nec possum dicere Quare Hoc tantum possum dicere non amo te Si nescis cur non dicam tibi Quare Sacerdos In promptu causa e. t Et quia vere amo te Exeo cum multis aliis ex Orbe ut in Orbe Piscator Ictus Laesus Amicusei Piscilegens quoscunque bonos in vasa at in ipsum Infernum abjiciens triste malum que malos Tupetis Exitium Tibimet petis ipse Ruinam Ventosus ventis verba utivela dedis Interdico tibi rapiens te exigne ut Amicus Sum tibi Veridicus Tuque Inimicus eris Piscator verus vere est nam Piscis Amator Sed Piscatorem Piscis amare queat Per Samuelem Piscatorem Per Pisc-amatorem Laesum Fisher I love Thee not yet know not Why Love Thee I can't were I therefore to Dy Know'st Thou not why O Priest Thou lov'st not Me The case is cleare 't is because I love Thee Out of the World into 't with more I 'm Sent A Fisher wrong'd of men to cry Repent Gath'ring in vessells all Good Fish but Bad Casting forth into th' Pit that Lake so Sad Thou seek'st thine own perdition puff't in Mind Yield'st up thy whiffling words like Sayl's to th' Wind In love I seek to save Thee from that Fire Tell Thee the Truth for this Thou' rt fild with Ire Fishers that catch men Thus though Friends to th' Fish From them they wish well can't have one good Wish SAM FISHER WELLWISHER to all men FINIS * Magistracy we own and for Conscience sake â—hereto are Subject as an Ordinance of God and for this cause have we at all times paid Tribute Custom Excâ—se and Assessements and all oâ—her dues thereto belonging that we may live a godly and quiet life under their Goverment wheniever God calls thereto For to peace are we called with all men and that we seek and can freely contribute to the Magistrates power that bears the Sword for that end But out of Warrs we are redeem'd and may neither learn nor teach warrs any more So it is not for saving our many nor in contempt of any Authority set over us that we have hitherto refused to raise Armes with or against any Power since we were a People for the mony we give to him whâ—se Superscription it bears but our Lives and Consciences we give up to God alone And what ever we Suffer a killing Instrument we may neither Form nor Bear against any of Gods Creation for he that is our Saviour from all our Enemies Leads us to save mens Lives and not to Destroy * Which shewes against that late Toy that John Tombs hath put forth in proof of some Swearing now which is scarely worth any further