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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	world_n	write_v	writer_n	76	3	7.8517	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

written for the ends above specified in the Scriptures mentioned yet will it not follow that it was intended for the Rule to the Church much less the only perfect Rule or Standard of Faith and Life because God did not give order for ●s so to be but assured her before the Scripture was at all as much as God thought sufficient to create and preserve faith in the Gospel she had before she had it written in an outward Letter viz. the inward Light Word and Spirit that was in the beginning from which the Letter came And p. 43. to make a Rule much more then the only s●anding Rule exclusively of all other of all internal Light Word Spirit Revelation as JO. and T.D. both hold the Scripture to be is necessary Gods appointment of a Writing to that end to which he did and even in the Scripture it appears appoint the Spirit and inward Light and Word as I shew'd above but never at all appointed the Scripture it self And p. 17 18. of T. D's 2 d. Pam. the difference lyes in God's Arbitrary dispensation who from of old disposed the Light Word and Spirit alone to be the Rule without and before the Letter as being far more excellent and fully sufficient without it as to the nature and being of a Rule but never ordered intended designed appointed or established the Writing alone as the Rule as my two Vniversity Antagonists dispute without and c●●lusively of the other And as for the third and fourth Classis of J. O's Scriptures which seeing they are so near a kin to these of the first therefore I shall consider them here before those of the second they are of the same kind so that the same general Answer might satisfie sapienti cui verbum sat but seeing such stress is put on them by J.O. to the stablishing of a wrong Standard which i● of so great concernment to be stated right or else all the Building faulters I am free to insist a little more particularly on them then else I need to do They contain as thou sayest J.O. commendations of the Scriptures as to all uses of Religion both by the practises and precepts of Christ and the Apostles searching and expounding proving and trying all things by them themselves and also commending and commanding the searching of them and the trying of all things by them in and among all others Rep. That all the places enumerated by thee do contain any such matter at all I utterly deny for some of those thou citest as well as sundry of those afore spoken to neither expresly nor intentionally relate to the Writing or Scripture but onely to the Word of God and the Things and Truth and Commands of God written of onely in the Letter which things in what Text soever thou find'st them talkt of thou present'y run'st blundering on in thy wonted blindness which discerns no difference between the Writing and things written interpreting them without more ado of the Scripture as namely Deut. 28.58 whereby the words written in that Book is not meant the Writings but the Commandmen● therein rehearsed the Ceremonials and Morals of which they were to observe before that Booke of Deuteronomy was penn'd which is a story of Moses his repetition by word of mouth a little before his death of such things as he had from the Lord enjoined them to observe and some of them God also from his own mouth well-nigh forty years at least before that was penned Also that in Acts. 26.22 where Paul sayes he witness●d no other things or truths as to the substance and matter of them though the manner was different the one testifying de Christo exhibendo the other exhibito one saying they should come t'other they were come then what the Prophets and Moses said should come Which things Paul could now witness were come if he had not seen their witness that they should And what mention is there of the Scripture at all in that Scripture Also John 1.7 where it s said of John Baptist he was not that Light but came to bear witness of that light which John Baptist wrote no Scripture at all that I know of which Light he testified to was not the Letter or Scripture but the same the Qua. bear witness to even that measure of its light within wherewith he inlightneth every man that comes into the world so that there is no Scripture mentioned or so much as meant in that Scripture Wherever thou seest in thy Concordance the word Scripture written of in the Scripture thou art ready to think straightway it Concu●r'● and hath no ●m●l Concordance with thy cause and where thou findest the Words Rule Foundation Law and Prophets of God Light Word Commands Statutes Testimony Prophesie and such like thou as rashly and rawly imaginest the Scripture or meer outward Writing meant and mentioned by them in what ever is predicated of them and that it makes something for thy b●inde business of the Scriptures being the only standing Rule and Foundation But alas hoc aliquid verè nihil est this something is plainly nothing at all to that purpose for as it makes not a mice toward the proof thereof as appears above because the Scriptures were written for good ends and are prefi●●bl● to such and such good uses unless God had Canonized them as a Rule so neither doth it that Christ expounded the Scriptures and that some did search them and were mightily read in them as some are at this day who are supposed to deny them to the confounding the Scribes that searched them daily and therein lookt for life as their only Rule but never came to him that they might have life who was the Life and Light they came from but never heard him whom they testified of that his voice was now to be heard in whom God who under the Law before his coming spake in his servants the Prophets speaks under the Gospel as by his only Son 'T is true Abraham who lived long after Moses and those Prophets whose Writings ye have were born in that Parable which illustrates a precious truth that as to the mystery of it lyes yet hid from thee is brought in by Christ as saying of the Rich mans brethren by way of prevention of their coming into torment They have Moses and the Prophets let them hear them if not they 'l not be perswaded by a miraculous message of one to them from the dead but what i● this to prove what thou here alledgest it for and more largely inferrest from it p. 63 64 65 66 67. where thou preachest on that Text a Sermon as long as little to thy purpose improving it and that of 2 Pet. 1.19 to the utmost to prove Moses and the Prophets Writings to be the best and most effectual means of bringing men to repentance on which that and all faith is immediately to be grounded and to prove the Scriptures to be that alone which we are sent to to be more effectual

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

lesse you have no sound assurance what ground ye stand on for the stresse of all sacred Truth is by I. O. put upon the true Transcription or mis-transcription of the Greek and Hebrew Text which if not entire to a Tittle and Iota p. 17.18 19. upon any corruption supposed in the writing and that may very well not to say must be supposed if all the Transcribers even the first as well as the latter cannot be supposed to be as infallibly guided in Transcribing as the holy men were in the first writing there is no means of rectifying or recovering or of discovering or determining or judging of Truth any other way And so thou givest upon a matter thy whole cause in granting the whole Series of Transcribers and Race of writers to this day to be but fallibly guided and thy most perfect infallible stable and to a Tittle true Touch-stone Rule Standard Foundation falls all to the ground as a mere falible uncertain questionable Basis to build so mighty a bulk upon as thou dost according to not others knowledge onely but also thy own acknowledgements and confessions I. O. Religious care and diligence in their work with a due Reverence of him with whom they had to do is all we ascribe unto them Not to acknowledge these freely in them without clear and unquestionable Evidence to the contrary is high uncharitablenesse impiety and ingratitude This care and diligence we say in a subserviency to the Promise and Providence of God hath produced the effect contended for Nor is any thing further necessary thereunto On this account to argue as some do from the miscarriages and mistakes of men their Oscitancy and negligence in transcribing the old Heathen Authors Homer Aristotle Tully we think it not tollerable in a Christian or any one that hath the least sense of the nature and importance of the Word or care of God towards his Church Shall we think that men who wrote out Books wherein themselves and others were no more concerned then it is possible for men to be in the writings of the Persons mentioned and others like them had as much reason to be careful and diligent in that they did as those who knew and considered that every Letter and Tittle that they were Transcribing was part of the Word of the great God wherein the eternal concerament of their own souls and the Souls of others did lye Certainly whatever may be looked for from the Religious care and diligence of men lying under a loving and careful Aspect from the Promise and Providence of God may be justly expected from them who undertook that work Rep. Of the loving and careful Aspect and Promise and Providence of God and how little he stands by any promise engaged to preserve outward Tittles as thou ●atlest I have spoken not a little before but if that were as true as thou sayest it is and as it is indeed most false that God were so engaged in order to the safe guarding his word and Church to save every Tittle of your Priests Transcribed Texts does not his love and care of his word and Church as strictly call for his careful Aspect over the peoples translated Texts and bind him in his providence according to the supposed promise to watch over and direct the Translators in Translating for the use of his Church but few of which can Read your Original Texts as well as the Transcribers in Transcribing which Translators if they happen to be one the Church sa●ing that she must take some of her Clergies words for infallible Truth and as the sole foundation of her divine forth about the integrity of the Text is out also and hath nothing but uncertainty it self even the uncertain fallible conjectures of spiritually unskilful Scholars to trust to about the foundation of her salvation Neverthelesse thou wilt by no means allow that the Translators lay under the same loving Aspect who had as much to do with God and as religious a care and diligence in their work as Transcribers had in theirs with a due Reverence of him with whom they had to do yea not to acknowledge these freely in them which is the utmost thou darest ascribe to the others without clear and unquestionable Evidence to the contrary is as high uncharitablenesse and ingratitude by how much their pains was the greater of the two as not to acknowledge the same in the Transcribers the care and diligence of which said Translators yet who must be supposed to be as much in a subserviency to that thy supposed promise and providence of God I say hath no more produced the effect thou contendest for i. e the entire agreement of their Copies to a Tittle with the first Originals thou that of the Transcribers hath done which hath not produced the said effect so exactly as thou dreamest It is enough to make a wise man wonder but that Sapiens miratur ●ibil because he expects no other then solly to proceed from the foolish wisemen of this world to see how thou settest thy Transcribers up on high yet grantest them not to be infallibly guided of God neither who if he had no higher way to expresse his love to his word and Church then by saving every Tittle of thy Transcripts from alteration or corruption could as easily have guided the Transcribers infallibly as fallibly and more easily too since his Spirit guides none fallibly so far as I know and statest thy Transcribers under the loving and careful Aspect promise and providence of God in all they did in their work about thy Greek and Hebrew Copies from whom yet no more may be expected justly then from Translators in the undertaking of their work for Translators did consider what every Letter and Tittle that they were Translating was as well as Transcribers did what every Letter and Tittle and Iota was they were Transcribing and to argue them to be as Oscitant Neglective and mis-carrying and mistaking as those that translated Heathen Authors is as intolerable ad ●ominem I speak this for else I own it tolerable enough so to argue of both Transcribers and Translato●s of Scripture for such as Transcribed and Translated Heathen Authors and their work as well as they could and such as Transcribed and Translated Scripture could do no more and were thy self confessing no more infallible nor infallibly guided then they onely a kind of care in them and in God over them which amounts not to his special spiritual guidance thou tellest ● I say as intollerable as thou sillyly sayest it would be to argue from the ●citancy and Negligence miscarriages and mistakes of Transcribers of Heathen Authors to the like in the Scripture Transcribers But as for Translators thou pullest them down and depressest them into a condition of as great carelesness and negligence and under as carelesse neglect of God toward them in their work as thou statedst the other in great care and diligence and under a careful Aspect and

Spirit also by himself as saying one thing and meaning another and so would set the Spirits words and the Spirits meanings at odds and together by the eares against themselves Christ enlightens only such men as are spiritually inlightned Nor secondly if he had said so would it have followed that every individual man is not enlightned for of a truth every individuall man is not only enlightned but also spiritually enlightned for he that is enlightned to discern spiritual things good or bad spiritual wickednesses or spiritual righteousness many sins and duties and divine attributes which are all spirituall objects and some of them some of those things of the Spirit which the meer natural man without the Spirits revealing cannot know because they are spiritually discerned that man must be spiritually enlightned so out of a better Bow then the Devils even that of Iosephs which abides in strength I shoot back T Ds second Arrow again thus against himself as that which hath done us no harm howbeit he meant it otherwise it being in his mind to have mischief'd the Truth viz. Christ enlightens every man that is spiritually enlightned witness T D p 36 but every individuall man is more or lesse even spiritually inlightned i. e. to discern spiritual objects which by the Spirits revealing them only and not naturally but spiritually only or by the Spirit are to be discerned witness T D again p 1 therefore Christ inlightens every individuall man 3 T D who hath mostly two hath here a third string to his Bow left the two first should not hold from which he shoots thus viz. He enlightens some of every Nation Kindred Tongue and People as the phrase is Rev. 5.9 Repl. And this however he meanes pinchingly yet is true too in terminis that Christ enlightens some every where a number in all Nations as he expresses it over again p. 36. for the termes all and every one are conclusive continually of some but that Arrow reaches not far enough to wound our universal construction so long as the termes some a number many without a but put to them whereby to bolt out othersome which is wanting here though elsewhere added and by and by to be talkt with is not exclusive of all men of every man nor of any man and so his bow and bolts shoots too short to hit the Butt still Nor is the Phrase Rev. 5 9 which T D in his fancy fellows and Identifies with this in Iohn 1 9 like it in any wise for one is enlightens every man in the world the other Redeemed us out of every Nation c. were it Redeemed every man in every Nation and made every man in every Nation and Kindred c. a King a Priest to God c. then it had been somewhat nee● a Kin to it indeed Thus T D by his single self with all his sharpest shafts or sorry shifts can make nothing stick to the gaining of any ground against us nor so much as to stirre us a hairs breadth from our interest in it much lesse to storm us out of the strong Hold we have in that high place of Scripture wherein the Qua. stand over the head of the Serpent to the bruising of it Let us see sith vis unita fortior what the joyned forces of him and I. O. together can do for they two who fight as under from that Text in some of their several senses against the Qua. fall in together in one of their four or five senses even that which hath the least sense and reason in it of all the rest and so of two make one most senselesse head against the Qua. and the Text and the Truth or true sense of the Spirit no lesse plainly imported and implyed to any but that darkness which comprehends not the true light when it shines in it then it is plainly end evidently exprest therein That sense I shall joyn issue in against them both at last but there lies on single sense of I O wherein T. D. joyns not with him wherewith I. O. shoots out of the same Bow as hard as he can against us though too short to hit or hurt us the which must be shot back again upon himself first in the service of the Qua. and the Truth which it serves perfectly while not at all themselves nor their own false doctrine and then I shall have the more Field-Room to fight them both in about the other The sense of I. O. which is not only his own neither though T. D. appears not to own it with him for I have seen others besides as himself seeking to shuffle off the Truth with it is this viz. Christ coming into the world inlightens every man and this sense seems to be ushered in with a deal of p●mp and ceremony as if I O was confident of carrying the cause by it when it first Center'd within his conciet and so intended to act his Triumph over the Qua. before his effecting of the victory I shall set down some of his triumphant matter wherein he marches on towards the Text where he meets us and make some occasionall notes on some crosse whets to himself and halts and inter-feeres he makes by the way I. O Videan●us porro quid contra garriunt Fanatici ut que operam dent quacum ratione aliqua insanire videantur c. Ex. 4. S. 23 24. Le ts see quoth he what the Quakers prate to the contrary and how they do their best to shew that they are not mad without some Reason but they bring no new thing they are old worn out Arminian matters they bring a thousand times confuted already they have nothing more frequently in their mouth then those words concerning Christ John I. 2 They never make a more horrid out-cry then when they come upon this place here they fain wonderfull triumphs to themselves and not a little cast ignominy on their adversaries Repl. No otherwise I say still do we reproach then as the Virgin of Sion Isai. 37.21 22. Despised laughed to scorn shook her head at the insolent filliness of the haughty Assyrian that reproached blasphemed exalted his voice and lifted up his eyes on high against the Holy One of Israel in his Truth and People o're whom he looked so superciliously as if he would pluck them out of Sion by the eare● when he was not so much as to shoot an Arrow that should reach to do any execution there No otherwise then as plain Ephraim the people and the honest hearted Sons of Sion are at this day in the Spirit and Power of the Lord to be raised against thy silly-seemingly-wise Sons O Greece and to be made against you Greekish Scribes and Disputers of this world as the Sword of a mighty man and a polished Shaft and his Bow and Arrows and Battel-Axe in his hand to beat down aud break in pieces the Horse and his Rider and as the Potters Clay the works of them that turn Gods things

upside down so that it shall be said Where is the Scribe where the Disputer ● where is he that counteth the Towers c. Mich. 5. per totum Zach. 9 10 per totum Isai. 33. 1 Cor. 1. And thanks be to God who alwayes maketh us thus to triumph in Christ and maketh manifest the savour of his knowledge by us in every place which ye Doctors and Divines cloud and darken with your di● dry Divinity for we are unto God though a stink to your unsavory selves a sweet savour of Christ in them that are saved and in them that perish through their hatred of the light that enlightens every of ●homs without an illumination by which there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them for rejection of it neither are we as the many 〈◊〉 that hu●ksterin●● and deal decei●fully about the Word of God for their own self ends but as of sincerity as of God in the sight of God speak we in Christ 〈…〉 J. O. They say that Scripture Speaks of Christ he therefore is the light Christ is the light and moreover be inlighteneth not this and that man only but every man that comes into the world that is all men and every individual of them neither could anything be affirmed more clearly Repl. Neither could it in truth but that the selfish Seers are all blind and its ni●ht unto them so that they cannot divine I. O. That the Scriptures are to be interpreted extorsimus we have enforced it from own Adversaries 〈…〉 w●ll do 〈◊〉 thou say extorsimus we have wrested it from them by force 〈◊〉 how 〈◊〉 own the interpretation of the Script which is no way of any procure interpretation may be interpreted by the same publick Spirit of God that gave it forth and by those that open it in the light of that Spirit yet we never yielded it to you yet nor never shall that the Scripture is to be opened by that dark private narrow selfish sottish spirit of Satan that in you lusts to envy against the truth nor by that fallible Spirit that ye are searching the Scripture and preaching out of it by who your selves deny any man as is above shewed to be in these dayes guided by any infallible direction of the infallible Spirit of God for that fallible Spirit of yours which leads you into as many meanings on it well nigh as ye are men that meddle with it and more too sometimes one man putting two or three senses as T. D doth and two men no lesse then four between them as I.O. and T. D. on one Text does but make such a nose of wax of the Scripture as may be and is too whereby ye may see what a steady Rule ye have of the Letter without the Light turned and twined by every of you into his own turn till as the Picture that every Passenger had liberty with a Pensil to mend what he thought and fancied to be amisse in it as he passed by at last became a mishapen Monster so the Scripture is scrued into such a multiformity of mens monstrous meanings that he must be monstrously blinded indeed within a while who will not see a necessity of a more stable Standard to measure Truth by then a transient much mistranscribed much more mistranslated most infinitely misinterpreted Text Letter or outward writing can ever possibly be which more stable Standard is that of the infallible Light and Spirit not as I. O. judges it must needs be if not the letter that pretended unerring Popes breast and bosome and his infallible chair J. O. The sense of this place comes now in question 1. Christ is light to wit in the same sense in which we have shewed God is light he is light in respect of his essentiall Majesty Holiness and Glory also he is light quatenus ● as he is the Fountain Author and Cause of All light that is essentially and efficienter as the efficient of it 2. Christ is said to be the light of men not that light which is in men he is the cause of all light not all light not that accidental and corrupt light whereof we speak Repl. O yes hear all manner of people who is so blind but I O himself who is in suis Tal●● as not to see how I O gives up his Cause by the way while he is but upon his triumphant march toward the Text before he touches it whereabout the pitcht Battel is to be The grand Question about which his Quarrell with the Quake●s is is Whether Christ as an Efficient doth enlighten all men yea or nay That all men have some light are in some measure enlightaed within themselves to discern sins duties divine attributes moral good and evill the things of God and themselves this is not denied but abundantly affirmed by T D and I O specially who oft o're and o're tell us of a Voice of God by which he speaks so in all men that there is no need of other witness to evince it that its God that speaketh by which he reveals his Will and that obedience which from us is eternally indispensably due to him and abuudance more id genus as abovesaid then is fit or needfull here to be repeated● Only the case sticks here whether this come from God only or from Christ also n●● as God alone but as the true light of the World whether Christ be the Efficient Fountain Author Cause of this universal light that is confessed to be in common in all men without exception of any unlesse Infants and naturall fools We say yea Christ the true light of the World is the Cause of all that M●ght whereby anything of God is to be known by them that is at all in any or all men T.D. I.O. say no such matter they 'l fight with us before they 'l yield to that that Christ as the Cause enlightens all men and we stand upon Iohn 1.9 Out of that strong Hold I. O. draws nigh in a very audacious daring way to storm us but behold as T. D. in other cases in ipso lumine he stumbles at the threshold before he euters the Garrison where our Guard is he yields falls down and flatly consesses 't is so as we say in the●e words which are his owns Christus lux est eodem sersu quo Deum lucem esse demonstravimus c. Christ is light in the same sense as we have shewed God is light How is that Thou mayest read it Reader abundantly in I. Os. 42 43 44 45 p. where he shews how God enlightens speaks in shews himself and will and their duty even to all men in their own hearts and consciences But what sayes he here Expresly thus As God so Christ is light not only essentialiter in regard of his own Majesty Holiness Glory but efficienter also quatenus omnis lucis sons c. as he is the Fountain Author and Cause of All light he is the light of men that is the Cause

distemper drunken thoughts imaginations and a mans own reasonings it s the Gospel the first Principle of pure Religion they that profess to believe the Scriptures in God in Christ yet believe not in this Light deny Christ and though they profess some of Christs and the Apostles words yet none confess Christ but who confess the Light that they who teach not this are Teachers of the world Antichrists Deceivers c. the Letter i.e. Scripture is not the Light nor the Word More to the same purpose is say they and truly enough say I delivered by G. F. Hubberthorn and many more insomuch that Fa●nworth saith Loving the Light it will guide you to God from all men that ye need never look at man more And page 37. They i.e. Qua. assert 1 That there is a Light in every man 2 That this is sufficient to guide them to God of it self 3 That it is a Rule to shew duty and sin 4 That there need no other teaching of man 5 That this is one in all 6 That it is the Gospel This is the main prop of the new Antichristian Religion or frenzy of the Qua. By all which its plain that these Four do as one man withstand and resist this Truth the Qua. testifie concerning the general love and Grace of God in Christ Iesus to all mankind i.e. every individual man in their above cited sayings so far as to give them All any such measure of saving Light as puts them but into a possibility for life if they never so well improve it and the universality of a Light in men sufficient to save them or which is all one the sufficiency of that Light to save from sin which is asserted by the Qua to be in some measure given by Christ universally to all men I shall therefore address my self to a little farther examination of what the Scriptures declare for and our Four Divines against the Truth of God in these particulars whose oppositions of it are much what from the same grounds and those no other then the same that are made use of by all personal Electionists to push at that precious Doctrine of the general Love of God to the Whole World in vouchsafing some measure of no less then truly saving Grace universally to all and every individual in it or of Light sufficient to lead to life such as follow it to each particular person among mankind so that not any perish for want of the Love of God and Christ to them or of willingness in God and Christ to have them saved or of true strivings of their Holy Spirit with them to draw them from the way of death or of Light sufficient to lead them out of that darkness that destroyes them or of Power and Saving Grace given them from God to work out their own Salvation or of Christ the Saviours dying for them and offering himself a Ransome for every one as well as any one or of sufficiency in him to save such as come to God by him or of true tender of life peace and Reconciliation with God to him or of true purpose and intent in God and Christ to receive them to mercy on condition of their repentance or of space given them to repent in and return or upon the account of any particular personal P●●destination or R●p●bation of them to condemnation per saltum peremptorily inalterably before they were born without reference had to impenitency in ungodliness foreseen or upon any such like considerations as our Divines hold forth but meerly through their own slighting of that Love resistings of the foresaid strivings despising of the riches of that Grace long-suffering and forbearance refusing to be led to Repentance by that Light and by it to come to that Saviour from whom it comes not turning at the reproofs of it not improving the said Gift of the Power of God and manifestation of the Spirit given to profit withall not putting themselves forth according to the measure of it in them but receiving it in vain not trading with the Talent but trifling away the acceptable time the day of Gods Salvation the day given to them wherein the Lord would hear and succour them not minding therein the things that make for their peace till hid from their eyes These and such like as fall out only on mans part who remains in the Enmity when God is in Christ reconciling not imputing trespasses to the world but as the world goes on obstinately therein destroying themselves whilst in God still is or was their help nevertheless whether they hear or forbear live or die be saved or damned are the sole causes of mens destruction and perdition who perish not at all according to the Will of God desiring it should be so if salva veritatis voluntatis immutabilitatis justitiae gloria without violation to his Iustice Truth and purely good and immutable will which is that the godly shall prosper and the ungodly perish it may be otherwise though yet permitting it so to be when there is no remedy CHAP III. ANd this that Christ died for all men without exception and God in him intends salvation to all as truly willing they should have it rather then not if in their own obstinate wills they withstand it not by refusing to return when he draws them as he truly tenders it to them and hath of his own free Love and Grace impowered them as well to receive it if they will as to reject it if they will and vouchsafed them all some measure though not the same measure of the true Light which is sufficient to guide All that follow on to know him in it to that saving knowledge of himself and Christ which is Life eternal is from the whole scope of Scripture as certain to him who is not blinded with that Sorcerer that could not see the Sun as 't is that I O sayes falsly the contrary is certain from innumerable places of it out of which I argue in proof of the foresaid Truths as followeth Argum. 1. If it were so certain as these men say 't is by their spokesman I O Ex. 4. S. 13 17. that God doth not savingly enlighten all and every man but some only i.e. the Elect that he must be blind and void of all spiritual understanding that dreames to the contrary and that Christ in no wise vouchsafes saving Light to all and every man nor any measure of that Grac● that is sufficient to save men let them attend to it never to well then he could not say truly and honestly without a lye that this wayes are equall and as he lives he had rather the wicked should turn from his wickedness and live then die in and for it fith he might in a way of consistency with the unchangeableness of his unchangeable Decree concerning the death of finall Impenitents put them at least into a capableness to chuse life and possibility to come to it if they would as

yet T. D. sayes much of the truth of the Scripture is written on the hearts of the Heathen and that so much of it as is there written is their Rule so by consequence mens Rule can't of it self warrant mens actions to be right that are regulated by it Oh the Rounds of these men yea Tomb. and Baxter blush not in proof of that their lye as boldly as blindly to assert in the same page that Paul in his bloody persecutions and sins followed the light within him and counted it his great sin that he had so done though they confesse as before that all light in all men is from God and Christ and that the light some of which all men have from God and Christ though dim in regard of its small measure gives them to discern sins dutyes and divine Attributes and leads them to much of God and more morallity fidellity chastity temperance righteousness which the Letter sayes are the fruits of the Spirit then most Christians have attained to Yea so blasphemously seeme they to speak in the same page of the light within which the Qua. follow and call to which is no other then that of God in men that convinces them of sin as to intimate that men may as the Quakers say they do follow the light within them and yet their practice be of the Devill The Prince and Ruler only of the darknesse in men and not from Gods Spirit yea say they there if following the dictates of a mans own Conscience i.e. the leadings of the light in it could warrant his actions the most horrid acts of Idolaters Papists Pagans Mahometans Fanaticks i. e. mad men should be free from censure and controul Thus to their own shame confusion and self contradiction who one while speak well of it they speake abominably of the light within as if all the wickednesse that is in the world came to passe by following the light within the conscience the going away from which into mans own vain imaginations and vile inventions into the dark for not taking heed to the ●ouncell of God i. e. his light in the heart is the only cause of all abomination without which light shining and mens loving the darknesse and evill deeds which it condemns more then it there could be neither sin as ●hrist sayes nor condemnation Iohn 3.19 Rom. 8 1. As to go round again to their own confutation themselves intimate in the very next words p. 41 42. which are thus If a man do that which he thinks to be evill that is by the lights dictating it so to be in his own Conscience as they hinted just before though it were good and lawfull in it selfe it would be sin to him yea that man that doth good against his conscience is hut an hypocrite in so doing though the thing in if self be right and good When a man doth evill which his conscience tells him is so he commits a sin of the highest degree as to him that knowes to do good and doth it not to him it is sin Iam. 4.7 That is sin in an high degree hence great horrour of spirit hath attended them that have omitted good which their conscience told them they should do and much more horrour in them that have done evill against their conscience as in the case of Iudas Spira and other instances might be given Without which acting against conscience there 's neither sin nor horrour say we with John and Christ Ioh. 15.24 1 Ioh. 3 20. but peace as themselves hereunder confesse i.e. assurance of Gods acceptance acquittance non-condemnation justification And therefore say they if the Qua intended no more then this by bidding men look to the light within them And no more then that do we intend God knows though the blind Guides who can't see Wood for Trees hating us are minded to make men mistake us as miserably as themselves mistake us that men should take heed that they omitted not the good their own consciences told them they ought to do and that they did not the evill their consciences judged to be so we should accept of their warning Surely it will concern you as to look that your conscience be not erroneus As it ever is when and never is say I but when it erres from the light of God within it for the heart is a dark place of it self but as the true light shines in it 2 Pet. 1. 19. and heeds not that So when your conscience is rightly informed to follow it and when it goes wrong As it never does say I but when it goes from its guide the light yet to suspend the act which it condemns Till by the light it come to approve of what it ignorantly condemned if you desire peace It seemes then by these men as well as the Qua doctrine that peace is no where to be had but in walking according to the light in the Conscience there will say they be no plea to acquit him before God or to quiet his own spirit who proceeds to act according to the light in his own conscience And a sin against the light of nature So they stile that voyce of God in the conscience still is so much the more damnable in that it is against the most irrefragable evidence Mark how they somtimes yield the light in the conscience of all to be a far clearer evidence then that of the letter it self and more dangerous to resist in reference to which they somtimes to go round again call the light within but obscure meer darknesse and blindnesse and not so dangerous nor damnable to resist but rather dangerous yea no lesse then damnable to follow He that doubteth say they with Paul is damned if he eat because he eateth not of faith for whatever is not of faith is sin Mark how themselves affirme with Paul and us that faith without which nothing is pleasing to God out of which all that 's done is damning to be a faith in that light of Christ which is in the conscience Wo be to him cry they as we also do who condemns himself in what he allowes and contrariwise say we and Paul and consequently themselves happy is he and he only who is not condemned in himself that is by the light in his own conscience in what he allowes Thus absolutely do these Light-haters somtimes themselves blesse approve and applaud the light which otherwhiles they brawl and bark against when it s own children the Qua appear to justifie it Somtimes to go round again as absurdly do they bolt out bitternesse and blasphemies against that light which forgetting how unawares they confesse the truth to the Qua otherwhiles they so eminently applauded as good and of God c making it somtimes pernitious dangerous yea in the highest degree damnable to neglect it at othertimes to go round again pernitious dangerous and in the highest degree damnable to attend to it As p. 68. Among the Gentile Philosophers there was light but

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

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 cha●ge us with yet notwithstanding N. Bar●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 a●firm at this present that Iustification is by Goo● 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 Pop●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 Wo●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 qu● 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 cod●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 Con●a●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 meritori●●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 e●dem ego ●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 n●ging Contrarioram contraria est Ratio T.D. thou Replyest