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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	witness_n	work_n	wrought_v	12	3	7.3933	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39574	Rusticus ad academicos in exercitationibus expostulatoriis, apologeticis quatuor The rustick's alarm to the rabbies, or, The country correcting the university and clergy, and ... contesting for the truth ... : 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 Chistians [sic] called Quakers, 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 ... Tho. Danson ... John Tombes ... Rich. Baxter ... by Samuel Fisher ...	Fisher, Samuel, 1605-1665.; Owen, John, 1616-1683.; Danson, Thomas, d. 1694.; Tombes, John, 1603?-1676.; Baxter, Richard, 1615-1691.	1660 (1660)	Wing F1056; Wing F1050_PARTIAL; Wing F1046_PARTIAL; ESTC R16970	1,147,274	931

Rank Papists nor Rankers of our ●elves with them against the Truth in our maintaining of tho●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 cal●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 s●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 tru●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 ● 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 ra●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 ●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

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 ●aith and the works of Christ in us Faith and the fruits of the Spirit of which Faith is one much less as thou fai●est Faith and it self as a work but joy●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 b●●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 perfo●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 pra●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 Iustifica●e and Iustificari is Iustum facere and Iustum fieri to make and to be made just properly and p●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 injust●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 P●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 ma● 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 becau●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 Ig●is fa●●●●● going before and Ignoramus fa●●●●● 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.

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 tho●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 ●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

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 Maintenanc● 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 l●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 bu● 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 pro●abl● that I am one of them whose words excepting as in the proviso abovesaid ●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 Pope●● 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 wheth●● OUR good works are the meritorious cause of our justification and S. F. held it in the affirmative S. F. T●us I prove it to these words T. D. now you shew your self a Rank Papist indeed Rep. Monstrum Hor●endum Informe Ingens cui lumen ademptum what a Horrible bundle of blindness is here what a hidden heap of Hocus p●cus this nasty piece of Na●●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 Beli●● bolstred up in their Blasphemies and emboldened to throw about in

Scarlet Whore of Rome and yet not renouncing but reverencing the Reliks and doing homage to the very hem of it to this day and hating those as her friends and their enemies that seek to Rent it all along as far as from Rome it self to the very scarlet Rags and Remnants thereof that are yet remaining in their own Nation and Universities Gather in thy ancient people the Iews and yet neither going out to gather the Iews nor giving way to the Iews when they would to gather so much as into England that they might be gathered to the Lord Let thy Gospel run and be glorified when yet it may run far enough before these lovers to sleep in a whole skin are free to follow in the service of it any further then they can serve their own interest by it and make more gain of it to themselves Though then such as viam vel invenient vel facient Flectere fi nequeunt superos Acheronta movebunt If they cannot fairly find it as from God will rather Rake H●ll and Skim the Devil as the Proverb is then want wherewith to accuse the Servants of the Lord do make it a matter of Accusation for them to have been at Rome and matter of Argumentation to that greater evil of complying with and receiving Pension from the Pope to bear any witness safely against him there yet is there no Just ground whereon to make either a matter of fault of the one or a matter of faith of the other and howbeit that faithless generation of men cal'd Ministers who fear to follow Christ any further then he feeds them aforehand with full assurance of life and outward livelihood believe it well nigh impossi●le at least improbable to come safe from Rome without complying with the Antichristian Faction and I my self who know more then they of this will yield thus much to them that to such as consult with flesh and blood in themselves or in fleshly friends whose councel had we heeded when we were more then half way towards Rome we had certainly either not gone thither or not Return'd without that complyance it s not a little unlikely whereupon we were all the way deliver'd up unto death within ourselves and by our selves Counted as sheep for the slaughter that were marching into the very month of the Lyon yet so far is this from being of force to infer what thou in thy fleshly fancy fetcheft from it viz. a probability of our Complyance with that Popish faction that to a true spiritual understanding an evident Argument it is rather of a more then ordinary hand of providence held over us and of another kind of presence protection and powers being with and upon us in our obedience to God who sent us in that service to whose Name only and not at all to us for ever be the glory of it then that which you witness in your self-saving self-serving and easie exercise sith in his Name Spirit light Power dread and fear we not only undertook but were kept safe'in the undertaking of that which your selves neither dare nor can believe ye can likely do without your own ruin and destruction and some of this I declared openly at the dispute to thee T. D. and all the rest and much more would I have declared in satisfaction to that Auditory when the foresaid Accusation was under consideration but that to the shame of your small Patience in a thing that so neerly concern'd thy self and them ye utterly refus'd to hear me clear my self and the truth to the full in that particular which had ye heard me out in ye had hindered that your hasty stumbling at me whereby ye also are fallen into your printed folly which is now making manifest to all men but now ye have judg'd neither Rightly because rashly without hearing all that was to be heard on either side nor yet the right thing but a very lye for I am no Sidesman with the Papists and if I were yet you judging me after you had refused to to hear me are unjust nevertheless in so doing for Qui statuit aliquid parte inaudita altera Aequum licet statuerit ●aud ●quus fuerit But alas as thou T. D. sayst p. 53. not more proverbially then improperly of R. H. I must say properly of thee and thine who so bold as blind Byard in a land of uprightness ye will judge and deal unjustly and will not behold the Majesty of the Lord when the hand of the Lord is lifted up ye will not see but ye shall see and be ashamed of your envy at his people the fire of your own envy shall devour you But thou O Lord wilt ordain peace for us for thou also hast wrought all our works in us Isa. 26.10 10 11 12. Glory Glory be to thy holy Name therefore for Ever Thus far as to the inconsequence of one of T. D's Arguments to prove me to be a Pensioner to the Pope and a Complyer with him and his Cardinalls at Rome the Antecedent of which viz. that first I was at Rome secondly bare my witnesse against them there thirdly came away safe is not onely true but trebble yet not strong enough to draw on his heavy lead'n conclusion But T. D. being loath to venture the whole stresse of his cause upon so slender a Trebble string as that hath many more strings yet to his bow with all which notwithstanding he shoots too short to hit the mark though if that will do him any advantage I shall strengthen his weak and brittle Fidling strings as well as I can by twisting two or three more of them together Next then I shall try what can be made of these concurrences viz. first my having no vissible estate secondly my having as good Bills of Exchange as most Gentlemen as he calls them though I call all men so that are so Gentle as not to backbite and no more so save such as will not that travail in my late travail to Constantinople and from thence to Rome Thirdly My now having great Bills of Exchange from a Quaking London Merchant so that I may take up 400 l. if I will That this Triune Antecedent may be of the more Credible uncontroleaable and unconquerable force to draw men into a beleef of the conclusion there is not T. D.'s bare ipse D●xit only for it b●t each thread of it is backt ore again from breaking by the Credibility of the Testimony that attends it the first quote he is well known as if it needed no proof being of it self obvious to all men the second he hath from very good hands the third the two Credible men of Sandwich who yet have crackt their Credit so with me that I shall hardly heed them again in hast were Credibly informed of it as Dunki●k this looks like some threefold Cord that is not easie to be broken yet for all this all this will be found but as Toe towards T. D.'s business

while we witnesse not the same done by him in our selves we cannot call those works OURS to justification more truly then Papists can who beleive as well as Protestants what he there did though they never look to do the like Quae non fecimus ipsi non ea nostra voco What he did in that person and not OVRS is his only yet and not OVRS but if we speak of what we do not only in our own persons but our own wills power and wisdom abstract from him and the leadings of his Light and Spirit I say Quae sic fecimus ipsi haec ego nostra voco these I call truly and only OVRS and so doth the Scripture Rom. 10.3.4 Phil. 3.9 and as for what OVR persons do in his light according to his will in the true movings of his Spirit and by no other but his own Power Quae nos fecimus ipsi sic ea nostra voco these being partly ours though principally his I have a liberty from the Lord truly enough to denominate by that name of OVRS yet as 't is fit he should have the perheminence as to the name who is not the cheif Actor but the only Author of them I rather chuse mostly to call them His though done in and by us and so again Quae nos fecimus ipsi vix ea nostra voco So there are 1. good work which are only Christs and not OVRS and and by these he deservedly stood justified in the sight of God in his own person which if he had not done and had he sinned he could not have done he could never have bin a high Priest able to justify others or sufficient to save to the uttermost such as come to God by him for such a high Priest it became us to have who is holy harmless undefiled and seperate from sinners himself or else he could never seperate sin from us Heb. 7.26.27.28 2. Again their are good works so called which are only OVRS and not Christs and such are all the best that we work without him of our selves even all our own Righteousnesse and Righteousnesses which are as an unclean thing as a menstru●us Rag Isa. 64.6 as dung and losse and not gain nor any way profitable to save or deliver Isa. 57.12.13 Phil. 3.4.10.10 And by these though done in mans willings and runnings in a way of outward conformity to the letter of the Law shall no flesh ever be justified any more then Paul was for these are not Christs all whose works are meritorious and acceptable to God and deserving no Condemnation that I know of and consequently deserving iustification before God but mans own Righteousnesse as that of the Iewes was Rom. 9 32.10.3.2.3 and Pauls was till he came to the Light though for want of coming to the Light T.D. in his dark minde saith Paul had no righteousnesse that was not Christs p 22. is meritorious of no more acceptance then Cains Sacrifice had which was iustly and deservedly rejected because its the evill doer still that does that good which God what ere the sinner calls it accounteth evill 3. Again there are good works which in different respects are called truly enough both Christs and OVRS viz. OVRS as done in and by Our persons Christs as done only by his power in us and by these last call them as ye will Christs as done by him in OVR persons or OVRS as done by us in his power is the justification of all that ever were or shall be justified both deserved and effected and not by what he did without them in that single person that once liv'd and dyed at Ierusalem while the same righteousnesse was and is not by that same power of his fulfilled within themselves and so 1 st detesting all that as Rotten Rags that 's done by meer man without Christ and disowning it utterly as giving no influence to mans justification both honouring and duly owning all that righteousnesse that was wrought by Christ without man as perfect pretious glorious acceptable to God unspeakably usefull to us and truly meritorious at least to his own justification that he might become as el●e he could not a meet Mediatour for man this 3d. and last I own only as the meritorious and perfectly effectual cause of mans justification and howbeit T.D. is so blind as to deny our satisfaction by that righteousnesse whereof Christ is the Author p. 23. and to beleive that he that holds justification by this righteousnesse of Christ that 's wrought in the Saints by his Spirit cannot be saved p. 38. For he owns this sentence there for truth viz. that any man that holds that principle of being justified by a righteousnesse within us living and dying i● that principle cannot be saved Yet I not only say but see so much and hope as great a Malefactor as T.D. p. 54. makes me for it to make any save such as seeing will not see to see the same that he cannot be saved who holds it not but looks for Salvation in that Gospel which T.D. Preaches of a Iustification by a Christ onely without him and that he may fill up his floutings at it and compleat his cursing of it in the same Phrase he sc●●fingly renders my speaking this Truth in at the Dispute p. 28. I say again to all People That Gospel which T.D. and his fellows Preach of Salvation by Christ without them without the Revelation of Christ and his Righteousness within them will not bring men to Heaven Indeed People it will not And this is that I am to have the second Talking with T.D. about before I come again to I.O. viz. this point of Iustification whether it which we say is by Christs Righteousness and Good Works alone and not any thing that is done by us simply as of our selves be by the Righteousness of Christ without us onely as T.D. saith it is or by that which he performs in us also by the sam● Power as we affirm it In the Prosecution of which matter which way soever the cause should seem to go in the Consciences of such as are considerate yet to the eye of every ordinary Observer of him T.Ds. weaknesses and absurdities are so gross and obvious that he that Runs may Re●d them sundry of which I shall give the Reader a taste of as I go along that he may know how to Relish him in the Rest. Hear then O ye deaf look and see ye blind Believers and Admirers of T.D. and his applauded Pamphlet how he to turn his own Terms to G. W. p. 24. upon himself interferes and cuts one leg against another and is not sensible of it and how he contradicts and confounds himself and that so closely cunningly and curiously that neither himself nor any of those who look like himself without their eyes can see it though to all others I confess 't is easie to be or rather hard not to be discern'd T. D. Tells the world that the Terms of the Question were

Rags nay no better nor any other then that which Paul calls his Own which Own of his he having once counted it gain he had now suffer'd the loss of and counted but loss and dung that he might be clothed with Christs which Doctrine of T.D. if it were true but God forbid that any should take it from him for Truth for its most abominably false yet let 's see at least what use of Information were to be drawn from it and in a word it s this 1. That the Righteousness of Christs own working in his Saints and that which the Saints received by Faith from Iesus Christ and that fulness of it that dwells in him is but meer mans Righteousness which he must utterly suffer the loss of and count on not as gain at any hand but as loss and dung before he can know Christ or receive or be clothed with the Righteousness which is through the Faith of Christ the Righteosness which is of God by Faith in him and 2. that the foresaid Righteousness of Christ which he works in us and we by Fath receive from him is but our own and is no better even all of it then our unrighteousnesses are that is as filthy Rags before the Lord he that readeth this let him understand it if he can annd receive it for truth if he dare but if he do not let him know that T.D. hath done his best ill will to the truth that he can to reach it to all men for no less then Truth however though such folly falshood not to say blasphemy it is that worse scarce ever fell from the Pen of a Professed Preacher 4. One Observation more which is scarce fit to be noted to any other use or purpose but to the noting of T.D. to be such a notable none-such as is deservedly Nigro carbone notandus arises from T.Ds. discourse about the two Righteousnesses of Christ one of which he calls mans own and filthy Rags as if Paul when a Pharisee had no Righteousness of his own that he stiled l●ss and dung but that which was Christs and which he had received from Christ which what a loud Tale it is he is not much versed in the Truth that cannot tell and that is in such wise as followeth viz. whereas T.D. tells ut of two different ends of the'e two Righteousnesses of Christ as he doth also p. 39. the one whereof i.e. that which is inherent in Christ serves quoth h eto justifie us and give us a Right as a cause of our Title of the inheritance of the Saints in Light the other i.e. the Righteousness wrought in us by Christ which Paul calls l●ss and dung and T D. imperfect and filthy Rags to sanctifie us and to make us meet for the Possession of Heaven without which Heaven would not be a place or state of blis● nor we fit to enter into such a Glorious Holy Place and Inheritance among Saints in Light which of these two give us Right to enter as the cause of our Title I shall shew plainly by and by saying onely at present against T.D. as 't is said Rev. 22.14 that us doing Gods Commandments by the Power of Christ as they are given out to us in the Light that gives us Right as well as makes us fit to enter as well Ius ad Regnum as Aptitudinem Regnandi but from T. Ds. Doctrine who Teaches that the Righteousness wrought in us by Christ which he also calls OVRS and dung and filthy Rags serves to sanctify us and make us fit and meet to enter into Heaven it s but meet here least I meet not so fair an opportunity for it an on to observe thus much to T. Ds. shame that if his Doctrine were as true as it is false that the Righteousness of Christ in us which yet though wrought in us by him and received by Faith from him is but meerly our own according to T. D. and no gain but loss dung and filthy Rags doth though not enright and entitle us to Heaven yet at least wash purifie sanctifie and make us meet and fit to enter into it so that without being purged cleansed sanctified and fitted by or covered and clothed with the foresaid dung and filthy Rags we can in no wife be clean or fit enough to enter into that Pure and Holy place into which no dung nor fi●h nor unclean thing nor ought that defileth can enter nor say I whoever worketh such abomination or maketh such a lye as T. D. doth who danceth the Rounds in this Rotten Doctrine of his till a man can easily find neither head nor tail in it nor Truth nor Unity with it self nor sense nor reason if he look on it in gross as it lyes together in the whole corrupted mass and unleavened lump scarcely from one end of it into the other yet thus it is know all ye Saints that are devoted to dance bud-winkt in the dark to the Tune of T.Ds. loud Trumpetings against the Truth viz. that unless ye be clothed with the Royal Robes of that Righteousness which is inhaerent in Christ Person only which is as they also say as far off you as Heaven is from the earth so that ye can't have it but by that Romish Faith which is Crede quod habes habes believe onely that ye have it and ye have it sure enough though sure enough ye have it not you can have no Iustification no Right nor true Title to enter into Heaven and unless ye put on and be clothed with the dung and filthy Rags so T. D. partly expressly partly implicitly calls it of that Righteousness of your Own as he Terms it which is received from Christ nevertheless and wrought in you by him if ye can believe T. D. ye are not meet in any wife to enter into Heaven but albeit ye have a Real true Right to enter being though still in your sins already justified by the former yet ye may not enter for all that real Right ye have so to do into so Holy an Habitation for want of being cleansed sanctified and made meet for it by this latter So of the things that T. D. hath spoken ye have the summe And so I come to some fuller Examination of the way by which as a meritorious cause our Iustification comes and our Right and Title to enter into the Heavenly Inheritance and our meetness and fitness for the Possession of it also And first I shall shew what these matters come not by 1. None of all this comes by any or all those good works or Righteousnesses which abstract from Christ as the Worker of them in and by man are most truly and properly mans own for howbeit T.D. charges us as crying up Our own works of Righteousness not onely as our Sanctification but as de Iure deserving Iustification also or acceptance in Gods fight and entrance into his Kingdom yet but that his eye is so busie abroad that its utterly blinded

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 sinc● 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 b●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 ca●n●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 mea●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 no● gift of the heavenly Father in him is any other in nature then they both are i. perfect as they are pe●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 m●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 The●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 b●leive it must come that way for what 's within us though rec●ved from and wrought by Christ is but imperf●ctly good p. 14.15 and Rags But p. 54. he sayes the Gospell gives life mark upon imp●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 no●hing sometimes again allowes that which Paul calls his own and dung to be called Christs and good for s●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 hu●l'd down again to ●ary Hell for T.D. p. 28. Do 〈◊〉 all them to Damnation by whole ●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 ●nta●l●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 mil● error minimus in principio fit major in m●di● 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 s●berly in this present world which life they hope not to live till the world to come where unlesse the Pope Purgato●y be a truth and their own true doctrine when they say as the Tree fa●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

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 oppro●●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 s●● it of subtil●y which is so familiar with thee that it 's seen by any that are but ●● 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 do●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 ●ayest on thy own head they were slated in were whether Our Good Wor●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 l●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 fois●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 da●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