Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	end_n	faith_n	unfeigned_a	1,201	5	10.8215	5	false

Text snippets containing the quad

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

like had before Christ was crucified though in regard of inability to beare the sudden abol●tion thereof by permission more then commission practised after as circumcision and vowes and shavings and some other Rite and Ceremonies were in which case if any now will needs u●e them I meddle not to forbid though he that is in the spirit and substance and not the letter of them is not out of them but in them more truly then he that is in them outwardly according to the letter and not in the spirit for they are the Iewes the circumcision the Christians the baptiz'd ones the Suppers with the Lord the partakers of his Table who open when Christ knocks and let him in that he may Sup with them and they with him who rejoyce in Christ Iesus and have no confidence in the flesh and worship God in the spirit and are Jewes in heart and spirit not letter onely when they of the letter are but the Concision that say they are Iewes Christians Baptists Communicants with God children of God but lye and are not but are the Synagogue of Satan the end of which foresaid outward Commandments is love out of a pure heart a good conscience faith unfained which who serve in are the servants of God and who swerve from and turn aside into ●angling about the other and are zealous in teaching up the Law understand neither themselves nor what they say nor doe nor whereof they affirme and are but of the Gentiles that dwell in the outward Court which is given to them who tread down the holy Citty nor in the inward Temple nor of them that worship therein not to be counted thereunto but left out and not measured when the measuring line goeth out upon it to build and rear it up again in the latter dayes So then though I deny all the Ordinances Traditions and Doctrines Wayes and Worships of men innovated and impos'd at their wills as praecepts of God yet I deny not the due use of any thing that ever was in meer outside service required and appointed of God himself when performed in its proper place and season from a right Principle of inward power to the right end which they lead and tend to viz. Christ Iesus the head the body of those shadows the Image of God begotten and born not after the Law of a Carnal Commandment but after the Power of an endless life after which Image when men witness themselves to be truly created in righteousness and holiness of truth they will see how these pass away as to the use thereof as the Moon in a morning waxes pale and dies out as to its shining any more before the Sun as the lesser which must give way to the greater glory which lesser things while men busie themselves in and boast of crying the Temple of the Lord are these the Tythes Offerings New-moons the Sabbaths the solemn Assemblies the Sacrifices the Circumcision the Passeover the Baptism the Supper the Services the Ordinances of the Lord are these neglecting the weightier matters the washing and circumcising their hearts to the Lord the putting off the body of the sins of the flesh putting away the evil of their doings from before Gods eyes not minding but forgetting breaking the everlasting visible life way righteousness kingdom House Temple Gospel Glory Covenant which the Letter lays down as that which all these Ceremonies so call'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their standing but for a time and all these meer Temporals do but tend to the Lord loaths all that which was even of his own requiring the more men load him with it that love not-the other and says he required it not he spake not of it he would have none of it he could not away with it his delight is not so much in it as in obeying his saul hates it he is weary to bear it 't is the offering of Swines blood 't is the cutting off a Dogs neck 't is as acceptable to him as if one slew a man 't is the blessing of an Idol 't is but a trusting in lying words when trusted in 't is an apron of fig-leaves 't is a covering of Idols 't is a righteousness that shall not profit him 't is a refuge of lyes which the hail shall sweep away 't is a hiding place which the storm shall overflow by which shall be trodden down even all you that are hidden in it 't is a Covenant and agreement with death and hell the Drunkards of Ephraim make which must be disannul'd and not stand 't is a bed shorter then that a man can stretch himself on it 't is a covering too narrow for a man to wrap himself in it 't is a House on the sand and not on the Rock of Ages the fall of which on the head of the builders will be great when the wind of the Lords Spirit comes to blow upon it 't is flesh that must wither then as the grass and the flower of it 't is Ashur and Jareb that can't cure Israels wounds 't is Pharoah the broken reed that runs into the hand of the leaners thereon 't is the Egyptians and their horses which are men and flesh not God nor Spirit 't is the many mountains in which salvation is hoped for in vain 't is not the right Rest to the soul 't is the polluted rest which who ever is in and first or last ariseth not above and departs not out of it will destroy him with a sore destruction 't is iniquity 't is dung which God will spread upon mens faces who live like Swine yet will wallow in it even the dung and iniquity of their solemn meetings How untrue then thy Testimony is of my saying I was above Ordinances who am one that am under Water-Baptism being once baptized as the Sprinklers of Infants never were if there were any ground of glorying in or any stress to be put upon that and have also used Bread and wine till Christ who now cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in myriads of his Saints came in me as few Parish Preachers do that prattle for that Supper though Christ be not yet come in them as he will ere long come nigh to judgement I suppose all save such Simplerous as either will see or at least seem to see nothing save what their Seers see may more easily discern then be ignorant But suppose it were all as true that 's here told by you three Thomasses would it follow at all from hence that I probably comply with the Pope and his faction or would it not rather free me among all save such as if they cannot by Hooke will needs have it so by Crooke from all suspition of such complyance more then such as cry out for Ordinances with the Pope yea more for meere mans Ordinances too then for Gods viz. that of sprinkling and Ordinances for Tribes and maintenance as his Priests do Is 't not a far clearer consequence to

these What though he doth write that his writings were that the Saints might believe that Christ was the Son of God and believing might live through his Name and that their joy might be full i.e. That encrease might be to them of Faith and Joy see 1 Joh. 5.13 does their being useful and profitable and penn'd for the same common end as the Light is given for in the conscience conclude them by such an immediate consequence as J.O. conceives to be design'd and appointed by God to be canoniz'd and established into the onely Canon into the sole standing Rule and Standard for all things of Faith Manners and Worship to be tryed by so that nothing can or may safely be believed done or practised in obedience to God or acceptable to him without particular and expresse recourse first had unto the Scriptures If this be good and immediate consequence of J.O. viz. the Scriptures and Letter hath the same common end with the Spirit and Light and is useful and profitable comfortable and serviceable as the other is though not so much Therefore the Scripture or Letter is the onely most perfect standing-Rule universally for all truth to be tryed by the onely Canon for men to come to whereby to be rectified in Faith Life Worship and all Obedience Then at least must T.D. J. O's joint Antagonist against the Qua. and the Truth be judg'd a meer jugling Disputant and shufling Sophister if he own it as any other then a non sequittar unless he will rather chuse to join with me here against J. O. in denying of this consequence and against himself too as to his asserting the Scripture to be the Rule for as much as when 't was urged against him in the same kind at the Dispute but in a way of much more necessary consequence then J. O's crooked Conclusion comes in by to the defect of Scripture-Canon as they call it in its integrals on this wise If there were other inspired Scriptures that are not bound up in your Bibles as useful and profitable and written to the same end with those you have then they were as much a Rule as those ye have But there were c. in proof of which minor instance was given in the first Epistle to the Corinthians mentioned in the first we have 1 Cor. 5.9.11 Where Paul sayes I wrote unto you in an Epistle not to keep company with Fornicators c. and now have I written to you not to keep company c. By which it seems both Epistles one of which is not in the now Bible were written by the same Apostle to one and the same end T.D. Replyes to this effect see p. 26 27. of his first Pamph. I deny your Consequence Sermons Religious Discourses have the same common end with the written Scriptures yet the Letter onely are our standing Rule And p. 27. All that was written by holy men and preserved for our use is not therefore our standing Rule And two bald Reasons is rendred in the same page viz. Because God intended these that are bound up in our Bibles but not the rest neither such as are lost for had he intended those so lost Poovidence would have watcht over them as over the rest nor such as are by his providence preserved neither if not in our Bibles And pag. 17. of T. D's second Pamph. Suppose quoth he we had the signs faithfully recorded i. e. in our Bible where they are wanting yet were they not our Rule because God did not give order for them He hath assured us as much as is sufficient to create and encrease Faith And pag. 18. If you say as you seem to do if they all were done to the same end then being written they must reach the same end I deny your consequence quoth he the difference lyes in God's Arbitrary Dispensation Now if T.D. deny the consequence of the Qua. which is two fold clearer and more cogent then I. O's when they say all Scriptures written by inspiration and preserved for our use to this day are a Rule to us as much as any of them are whether bound up or not bound up by Stationers in our Bibles Then how much more must he side with me in denying J. O's far fetch 't consequence though J.O. calls it immediate unlesse he will be denied justly for a daubing deceiver when J.O. argues thus viz. The Scriptures are useful profitable and written to the same good ends and purposes as the Light Spirit and Word of God Therefore the Scriptures the Letter and not the inward Light Spirit Word or any internal Revelation at all are the only most perfect standing Rule of all things in matter of Faith Life Doctrine Worship c. But I have reason to suspect and fear that Night-Birds of a Feather however they clash and thwart one another and fall out among themselves in the dark yet will fall in flock and flye all together in the face of the Light rather then seem to side therewith against each other and that by some sillycome-senceless secundum quid or other they 'l seem to qualifie their more then seeming confusions if they can Nevertheless let them agree as they please I may safely make bold before all but partial prejudiced persons to deny J. O's consequence and put my self under T. D's Patronage in so doing who denyes the same save onely that its much more sound and cogent when used to him ward by the Qua. and indeed so it fares and falls out with my two Antagonists I.O. and T.D. that though they join to carry on the same Cause against the Qu. improving their Wits to-patch up what proofs they can in the points wherein they oppose them yet their witnesses agree so little with each other and within themselves that what either of them asserts is for the most part overturned if not by the individual party so asserting as it often is yet at least by the other of them one where or other in such wise that had some wiser man then my self had the management of this matter and work against them that is now under my hands I see so much though minding matter more then method I am carryed to the confutation of them into sundry other wayes of partly positive and partly polemical Discourse intermingled among my Animadversio●s Examinations and comparings of their sayings that he need go no further then T.D. and I.O. to fetch matter wherewith to con●ute I.O. and no further then J.O. and T.D. to confute T.D. I conclude then my Reply to the routing of the first Rank and cashiering the first Classe of J. O's Scriptures urged in proof of the Scriptures being the only most perfect standing Rule and it may serve for an answer to T.D. himself too in T. D's words to me mutatis muta●dis p. 20. 1 Pamph. To make the business short suppose we grant the Scripture to be divinely inspired to be very useful and profitable as we do and to be

accompanied with strange Devils is Dedicated so Ex. 3. S. 2.4 Fanatical Enthusiasts for their Enthusiams so Ex. 3. S. 19. Locustas hasce cum primum ex sumo purei prodierint these Locusts the Quakers when they came first out of the smoak of the Pit so Ex. 3. S. 17. Errones Vagrant Rogues or Vagabonds Reply 1. Thy Iudgement of us in general which is mearly that of mans-Day which is the night and a very small matter to us will prove a matter of moment that will fall heavy on thy self at last when the Judgement of God which we know is according to Truth and is against thee comes upon thee and all thy Iudgement before thy time and evil speakings of whom and what thou utterly know'st not And as for us if we judge thee again for many of the same things of which we are judged by thee yet our judgement is just and true and not our of its due time and place and will stand ore thy head for ever being passed in the light and day and Spirit of God in which the Saints are to Judge the World and the spiritual man discerns the Animal man and his matters but is not discerned by him But as to this of Knave it savouring much of that Billingsgate Rhetorick which T.D. hath so much of who called L.H. at his own door in Douer he knows what and ye sayes he is not able to match G.W. at it to render Reviling for Reviling Terms I shall forbear and be silent here giving I O. my Goliah-like 〈◊〉 who conflatis naribus inflans sets the Saints so much at his heels and to use his own words Gigantaeo quodam fastu E'atus like some Son of Anak looks on them as Grashoppers disgracing and disdaining the whole kind or Species of the Quakers what he is able sometimes as poor deluded foolish and yet sometimes again as more Knave then Fool leave to overcome me herein for though I can truly say having been at the Popes Palace which stands in Monte Caballino that fonte labra Prolui Caballino yet haud unquam me Prophetam somniasse tam altum memini ut Repentè sic Rabula prodirem Reply 2. Thou talkest much here and at the front and sag-end also of thy English Epistle in Commendation of thy Iunior Students valuing and studying the Holy Scriptures more then any thou knowest and of their bending the best of their wits that way how ye value the Scriptures wee 'l see by and by but till ye study the light and spirit more then ye do which the letter came from as ye are yet at best so at best ye will become but obtusè acuti homunciones sharp-witted men after your own blunt fashion who in truth are as sharp-sighted in the Mystery of the Holy Scriptures as a very Mole is into a Milstone Behold O thou Academical Student in Divinity who callest the Quakers Anti-scripturists thou art call'd the Scripturist the Text-man the Opener-of that Book called the Bible which is a Book as much sealed to thy supposed learned self as to the unlearnedst sort of men in the World that can but barely read it and thou art restlesse in wrestling against the Light and restest in the dead Letter of that Law which is Light and Life and makest thy boast of God as the man that knowest his will and tryest out the things that are most excellent being instructed no higher then so thy self and taking on thee to instruct all out of that life-less Letter which is all thy Law and yet much more then thou livest by and art confident that thou thy self art a guide of the blind a light of them which are in darknesse an instructer of the foolish poor deluded Quakers a Teacher of Babes which hast a form of formal Knowledge and of external Truth as it is in that meer Letter of the Law but thou being enmity to the light the Quakers live in art rather a rash Reprover of the things that are most excellent a blind Guide a dark Lanthorne an ignis fatuus a fleshly foolish Instructer an untaught Teacher that must yet come to be taught out of the mouths of Babes and Sucklings out of which the Lord is now ordaining strength that shall stop the Lyars mouth and still the stout Enemy and Avenger and from the stammering lips that thou standest amazed and astonished at as uttering non-sence in thy non-sensical Nodel shalt thou stoop to learn the Soul-saving Truth or else be left to perish in thy envious enmity against it in thy damnable darknesse in thy wilful blindnesse obstinate unbelief and unparallel'd ignorance of it for ever as the Pharisaical Iew was whose case this was before thee Rom. 2.17 to the end And though thou teachest others yet till thou teach thy self alias learn at thy own measure of Christs Light that teaches thee in thy own Conscience to know thy self more and live more like Christ's Teachers then thou dost thou shalt bring as few to God as thou hast done who hast left all that have learnt of thee yet where thou thy self yet art viz. in sin and not believing thou canst ever be out on 't as they and we tell thee truly thou mayst while thou livest or till the World to come where the Popes purgatory is which as truly thy self deniest and shalt bring men as near to God who is Light as those who are left out of his Kingdom which is Light in the Darknesse which is the Devils kingdom Thou teachest other 's should not commit Adultery but thou art the Adulteresse and Imperious Whorish Woman with whom all the Kings and People in the Anti-Christian World have committed Folly and Fornication and bewitched with thy Sorceries have run a Whoring after from the Lord. Thou teachest another should not Steal and professest to abhorre Idols but thou art that Sacred Thief that committest that sacrum furtum that fine sort of Sacriledge and stealest the words which thou sellest for Money when thou hast done after 10 20 30 or 40 shillings a Sermon out of the true Prophets Writings and Fathers and old Authors and so what thou learnedst in thy Accidence when a School-Boy in the Countrey thou makest use and witnessest the Truth of now thou art become of an University Scholler a Clerical Country-man again viz. in legendis veteribus Authoribus proficies in Reading of old Authors for so many Doctors do out of their Notes in the Pulpit thou shalt Profit for profit thou dost thy self in outward Goods but not the People in inward Goodnesse who are generally in all Parishes left as ignorant and prophane as the Priest finds them when he is called from them either by death or some Deanery or higher Divine degree of spiritual dignity Thou makest thy boast of the Letter but throw breaking the Letter thou dishonourest God and his Ministry while thou dost more docere facienda then facere docenda and as Accute and Accurate a Curate as thou art of Souls

and Israel to preserve it from taking root and blossoming and budding and filling the face of the earth with fruit as it must do at the last Isa. 27.6 and like Sampsons Foxes tail to tail they draw divers wayes lo●here sayes one lothere sayes another some sounding it out for their Fathers traditions some summoning to the Scriptures and the g●wdy glosses they put upon it who yet if they could once come to see it live by tradition and teach G●ds fear afters mans Precepts as well as the rest all to their own fanci●s dreams opinions and imaginations of one kind or other and all these fire-brands fencing to one end and as friendly as Herod and Pilate at odds against each other yet at one against Christ attempting to dis-inthrone the light of Christ in the Con●cience from its due Authority and from sitting on the Throne in its proper place Some resisting the Truth by flat opposition so all the many sorts of those guilded cups the Parish Priests do that yet hold forth all or any R●mish Relicks or measure of that old Whores trash which wooden Tops are always turning round with the times as that lash viz. the losse of living if they so do not is made use of and exercised toward them whose movings to and again back and forth from Henries Religion to Edwards from his to Maries from hers to Elizabeths and so onward and round as occasion is if the word of command be As ye were is all from the force of some externall Engine or other mostly that of money for Qui pecunianon movetur hunc dignum specta●u Arbitramur not from any inward Principle or Power of the endless life no par no preach is their common Custom so that the powerless formes they foam at each other about would soon fall all to the earth whence they are and not from Truth were it not for that Primum-movens that principale propugnaculum of Tith as a dead man that can stand not a jot longer then propt up by something or other ad extra because Deest aliquid infus there wants the main master wheel within Others like those Inchanters that withstood Moses resist the Truth too men of corrupt minds reprobate yet as concerning the Faith leading● captive silly women after them from the Faith of Gods Elect by imitating the very Truth it self as farre as they are able to come neer it in their vain fleshly minds having stole into a form of the same Doctrine Words and Works without the life which they hate and oppose in them that are in the life preaching the same Truth and Light themselves in their airy spirits since the conviction thereof fell upon them for which they had very formally cast forth of their own separated Churches the Children of the Light who withdrew from them and so formally were none of them before that their senseless confuse or ejection Like the●fore ●aid Sorcerers to bewitch their people into an abode among them in Egypt where they yet are in bondage altogether and into a non-believing of the true Messengers of God to be in anything beyond themelves and to make them seem to be no more in the power of God then they by striving to do all and as farre as they are able to follow on in a form till at last they be forc'd to confess a finger of God doing all that by their weak arme of flesh mans fleshly will and wisdome which by the Saints is performed both in and from no other Arme then the Light Power Wisdome and Life of God dwelling in them Of this sort are all the Prophets that are in a fairer form of Godliness then those behind them in dark●r and grosser for●m● yet with them denying and not witnessing the power thereof in their hearts and conversations to the purging of them from pride and the other p●llutions and corruptions that are in world through lust which Magicians when they see the Servants of the Lord do any thing that is taking among their people and which they are ashamed to di●own then they will do so and as the Wise men of Egypt set themselves to imitate Moses set themselves to do the like and ●in a shew bring forth an Image of the same By all which said severall sorts of subtill Sorcerers who with the most cunning craftiness they have lye in wait to deceive the multitudes of people are deceived and so seduced from the narrow way of truth that among them very few ever find it and are so eminently perplexed as to their discerning aright between Gods Wor● indeed and that which is only pretended so to be viz. the nak●d letter that only declares what is his Word and their own fallible and sometimes senseless senses and sermons upon that letter of all which they ay in their common Preambles to their people Hearken with fear and trembling to the Word of God when oft no more then every mans own word Ier. 23.36 is spoken that though God hath given men a light and spirit within which is me●sura ●sui ● obl●qu● that can most certainly determine of all spirits and an ●ar but that its slopt in most which can as truly try words as the mouth ●asteth meats Iob 34.3 1 Ieh 4.1 6. and also se●meria infall bee tokens to enable them so to do yet they can make no discrimination between right and wrong faith and falshood uprightness and errour honesty and hypocrysie holiness and heresie the simplicity that ●s in Christ and that schisme from it into which they are already inchanted 2 Cor. 11.3 the light and truth and that deceit and darkness in which both Prophets and People dwell through the busie battels and confused noises these Warriours make with their loud cryings out each against other and all with one mouth against the Truth it self and the tellers of it as Deceivers and all with one consent mis-representing them as such unto the Powers mis-advis●●g and mis-admon●shing their respective peoples to this or the like tune Beware and take heed of deceit and of these deceivers the Qua. not heeding all this while or at least not willing their people should heed how deeply they are all in the deceit already so like the impudent Harlot that hopes to outcry and bear down the modest Matron with a clamour of words and by calling out Wh●re first these foolish loud lewd Women fearing their own filthy fornications should else be soon discovered cry out first on that Sect of Saints which was ever and every where so spoken against Acts 24.14 28.22 Heresie schisme errour darkness disturbance madness enthusiasme fanaticisme faction and such like and though they and their flocks of Goats and heards of Swine live in the lust in pride covetousness malice luxury and all wickedness and have nothing of their own save unrighteousness to be rob'd of and nothing to be led captive but that which hath captivated the just nor to be spoild of but that which

to pay his Creditor 20l. should never pay it him upon the pretence of an impossibility to perform his promise if he do once pay the mony I must ever owe him the mon●y and stand engaged to endeavour to pay it therefore unlesse I make my selfe uncapable of performing my promise which I am alwayes mindfull of performing I must never actually pay it But now as to T. D's place who would it seems willingly be alwayes in Gods debt during his life but never come out of it till after death ever owing so much love as fulfills the Law but never practising it so as to fulfill the Law I must arrest him for all his shift and deny the minor of his Argument We are not required to be alwayes doing or endeavoring to suppre is and mortify sin so as never to bring the work to accomplishment in th ss life but once to effect it before we dye for As they are blamed that are over learning and never able to come to the knowledg of the Truth So are they as little accepted that are allwayes seeking to God dayly in pretence as a Nation that had a mind to do Righteousness asking of him the Ordinances of Iustice seeming to take delight in approaching to God that they might know his wayes alwayes when the appointed time comes Fasting and Praying humbling and afflicting their Souls for a day and hanging down their heads as a Bullrush thinking that to be a Fast of the Lords chusing and the acceptable day of the Lord yet never loosing the bands of wickednesse nor undoing the heavy burden nor breaking every yoak nor letting the oppressed Seed of God in their own hearts nor without neither go free ever and anon fasting for sin never from it ever reforming never reformed ever running never obtaining alwayes making a shew of mortifying sin never making any true effectuall mortification of it ever warring never overcoming nor quenching the fiery darts of the wicked nor dislodging the vain thoughts that are in them nor coming to the end of the Commandement which is love from a pure heart good conscience and faith unfamed allwayes beating the aire but never keeping under the body nor bringing it into subjection to the power of Truth ever owing that love which works no ill but fulfills the Law never performing any thing but that hatred which breaks the law debtors alwayes to the Spirit but living after the flesh and never by the Spirit mortifying the deeds of the body that they may live to God such sluggardly wishers and wouldens and seekers and respecters and pretenders and striuers and runners fighters reformers and mortifiers will be cast away at length for all their constant endeavours sith they do not so much as look to overtake what they run after nor reach the high prize they professe to presse to in this life which if they do not themselves say also t is to late to effect and obtaine it after death But Qui cupit optatam cursu contingere metam Multa tulit fecitque puer sintavit alsit 'T is good for a man to bear Christs Yoak in his youth sith the Soul of the sluggard desireth and hath nothing but the Soul of the diligent shall be made far As for the residue of T. Ds. reply to the argument above as some of it has bin toucht on before so what was not is scarce worth mentioning He tells us v. 6. which talks of respect to all Gods Commands explaines all the other Rep. T. D. sayes so but wher 's his proof beside if it be so a true real respect though such a slender one as he rests in does not stands in a due and true observation of them is he worthy to be respected as a true respecter of Gods Commandements that breaks them T.D. David excludes himself from the blessed Estate if undefiled and doing no iniquity be meant strictly here sith his wish v. 5. and other passages shew he was not free from sin which surely David did not intend because Psal. 32.2.5 he pronounces blessednesse to the man in whose Spirit is no guile who is sincere as himself was at that time though then under the guilt as is supposed by interpreters of his great sin of murder and adultery for which Psal. 51. was composed Rep. 1st some of this dirty stuff I spoke to but a little before the falsehood of which is evident for whereas the Scripture sayes David was not upright in the matter of Uriah T.D. sayes yea he was sincere and had no guile in his Spirit when under the guilt of those great sins 2d as to the rest what if David did exclude himself If he were under those great evills he might well exclude himself from the blessednesse of sincere ones till he came into the sense of Gods Love again to repentance while he pronounced the undefiled ones blessed that did no such iniquity he had reason to take the curse as his own portion to himself and to cry out of himself Talaiporos Anthroyos O wretched man that I am more deservedly then Paul who though in zeal of God shedding blood yet was 't is like never such a deep Adulterer and deliberate Murderer as David was in Vriahs case and as God said to Israel Hos 9.1 so might David say to himself rejoyce not thou as other honest people for thou a●t gone a who ●ing from thy God and if that were his case as thou intimatest it was wherein he was so desperately defiled with filth and blind he might well exclude himself from it having no reason to take to himself the blessing of the undefiled or whether he excluded himself or no from it this I am sure for all thy foolish dreams about Davids good Condition Iustification Blessednesse and Vprightness whilst under the guilt of those sordid Iniquities that the Scripture excludes him in that case so far from blessednesse that it concludes him neither upright as thou simply dost not so much as a respecter of Gods Commands which at least thou dorest he was even when he called that all abomination whiles thou Judg him as Indeed thou doest to have respect to Gods commandments that despises both God and him for 2 Sam. 12. as much as thou smoothest over those abominable businesses the better to sooth thy self and some sinful Saints like thy self in your lusts and iniquities as no more then Saints infirmities who have respect to all Gods Commandemets in respect of design and indeavour though falling short in accomplishing yet when Nathan came to him well-nigh a year after he had lyen in that dirty pickle in impenitency under the guilt of those gross impieties he is so far from sowing pillows and daubing with such untempered morter as thou dost and from including him in the lists of sincerity and owning him as one that had respect to all Gods Commands that he convinces him of his wicked hypocrisies and condemns him as one that had despised both God himself and

Hee goats Horn broken So I let them passe Witnesse also T. D. who though he together with I.O. p. 77. Nor doth it in the least impair this self evidencing efficacy of the Scripture that it is a morall and spirituall not a naturall light owns the Scripture specially the light in the Scripture or holy matter contained in the Scripture to be a morall spirituall supernaturall and not a naturall Rule or Light yet affirms it to be common or universall i. e. in some measure in the hearts of all even the very Heathen p. 16.2 pamp The matter contained in the Scripture quoth he is a Rule to all men so far as t is revealed to them and was so before 't was put into writing and so much of it as is written upon the hearts of the Heathens is a Rule to them Rom. 2.12 Thus T. D. who before made the one light to be Two viz. Naturall and supernaturall here to go round again makes that light which is in the Scriptures and in the Heathens hearts Rom. 2.12 truly One and the same and no lesse then supernaturall and spirituall Witnesse also I. O. who calls the light often naturall yet to go round again Ex. 4. S. 9. Splits this one light which they all somtimes falsly call no more then naturall into a Light which is both naturall civill supernaturall and spirituall as it were all at once This Light quoth he or faculty of understanding so he foolishly calls it splits it self into meerly naturall and civill and supernaturall i. e. spirituall which discerns spirituall matters and all things in order to the last end and this inward spirituall light quoth he or faculty of understanding spirituall things spiritually is various c. Where note how I. O. falsely calls the light no other then the faculty of understanding which he calls elsewhere truly enough but naturall and yet to go round again calls the very faculty of understanding which is common to all men as men by the Title of this inward spirituall light which discerns spirituell things and that spiritually in order to the supernaturall and ultimate end i. e. Salvation And this inward spirituall light common to all that discerns spirituall things spiritually in order to that ultimate end I. O. sayes is various too and very well he may if it may be divided again into those two severall sorts into which I.O. sub-splits it for whereas here he calls this Light in the Conscience which the Qua. call to lumen internum spirituale c. An inward spirituall light which discerns spirituall things spiritually in order to the supernaturall spirituall and ultimate end yet a little lower viz. S. 17. to go round again he calls it meer darknesse it self by which no divine saving thing can be seen witnesse his words This Light within common to all however attended to is quoth he in no respect saving but in all divine matters so far as to the ultimate end meer darknesse and blindnesse One while again they deny this light to be the visive i.e. Intellective faculty or eye of the soul or to be given for any such end as so much as to remove the defect of the visive faculty Witnesse I. O p. 77. Light will not remove the defect of the visive faculty Light is not eyes Otherwhiles to go round again It is the very visive faculty as Ex. 4. S. 9. This light or faculty of understanding which is meerly naturall c. This inward spirituall light or faculty of understanding spirituall things spiritually c. So S. 8. 18. Lux quae proprie mentem respicit seu facultas illa intelligendi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus acies mentis The light which properly respects the mind or the faculty of the understanding is the sight the visive force the very eye of the mind One while they tell us that its true among the Gentile Philosophers there was light that guided well and that in the Law there was light and that no light that is truly such though dimene and imperfect as say they that of the Philosophers and the Law was is to be rejected Witnesse R.B. I.T. p. 68. Otherwhiles some light yea even the Philosophers light which led them well as they say asore in some did in most things lead men into crooked and dangerous wayes therefore unlesse men love and it be best to be led into crooked and dangerous wayes to go round again to be rejected Witnesse against themselves R.B. I. T in the self same page the next line but one after the other witnesse also I.O. against them both who Ex 3. S. 28. sayes of the spirit and light within the Qua calls to among other things that he calls incerta periculosa inutilia minime necessaria rejicienda atque detestanda that they are to be both rejected and detested Thus when they begin of their own accord among their own supposed friends somtimes these men commend and extoll and call men to heed this light in the Conscience which the Qua call to so eminently that the Qua scarce need more words to recommend it to men in as to its excellency divinity usefullnesse profitablenesse needfullnesse and necessity to be heeded and obeyed then the same which our Divines themselves who hate it do seem to set it out in Otherwhiles that is when any Qua begin to call men to it to commend and extoll it among their Parish people though in their own forms of speech about it and when the Qua desire them as they will prove themselves true Ministers of Christ with Paul to labour to turn all men to the light within themselves then to go round again either they 'l be silent or if they sing anything at all concerning it sing out no more so loudly as before to the praise and glory of it but rathe what they are able they sing their old new song to the Turncoats Tune of Truth turned out of Doores in way of dispraise and disparagement and utter detestation of it to the utmost as if t were the vilest kind of Canting in the whole world to utter one word in order to the begetting of any people into so much as any measure of any good opinion at all of a light within so that I may truly say of these Seers as the Poet once of one of Caesars Singers Omnibus hoc vitium est cantoribus inter amicos Vt nunquam inducunt animum cantare rogati Injussi nunquam desistunt c. To shew the World how Sepharically these Ministers sing out the high praises of the light of Christ the light of the World the light in the Conscience when they please to begin of themselves and to go round again how symphonically they set it at their heels in opposition to the Qua rather then the Qua shall prevail with them to say any thing of it that is any better then nought

of our wayes is reproved the wayes of God approved Now this is no small benefit to have the light to discern our errors which without light from Christ we should never have understood A wise Christian will be often judging himself by the light of the Law discovering his Transgressions That m●st needs be the Law in the Conscience which de facto shewes every mans own sins to himselfe It will be needfull not only to use the light of Christ to judge our selves by but also to order our actions by I am the light of the World saith Christ he that followeth me shall not walk in darkness There cannot be unsafe walking by Christs light there is no danger when Christ our light goes before walk in the light saith Christ while ye have the light lest darknesse come upon you how many millions are there of souls perplexed and tortured all their life with fears and doubts for want of walking by the light of Christ in Scripture which say I is that in the conscience which the Scripture mainly calls to and chusing rather to walk by a light and sparks of their own kindling alias their own wisdome conceits sences and meanings on the Scripture traditions in worship and such like which they call light which in the end either goes quite out or burns so dim as to leave them in darknesse of spirit and horror of conscience and no marveile since such as neglect the word preached which is that word of faith i.e. which men are to beleeve in unto life which the Scripture testifies and the Apostles preached to be nigh in mens hearts to heave and do it should follow the mares of humane reason the examples customes and dictates of men and in conclusion ly down in sorrow Isa. 40.11 Such foolish fires will lead to nothing but bogs and precipices but Christ the true light when his Gospell is followed which is the light in the heart 2 Cor 4.5 6. guides the feet of men into the way of peace The light of Christ is to be used as our weapons or Tools to defend ourselves or to work with let us put off the works of darknesse and put on the armour of light the truth is light is the chiefest instrument for safety and worke if a man be without light he can neither defend himself nor offend an enemy he that would make use of Christs light must be armed with his doctrine he that would improve the light must be a doing the businesse which the word of Christ directs him to and to that end it mark must dwell richly in him Make use of the light of Christ for thy comfort and rejoycing it is it which removes doubts griefs fears despair in life or death Oh how sweetly might men live how comfortably might they dye if they did make use of it Thus highly do these two men R.B. I.T. speake of the light of Christ within which the Qua preach yea that in the very Heathen though they oft call it naturall yet they recommend it as that which told the truth to the heathen which they holding in unrighteousnesse were under wrath and without excuse before God because they glorified him not as God but were fill'd with unrighteousnesse and did the things which by that of God in them they knew judgment was due to and that they were worthy of wrath Ignorance of the Law being not to be pleaded by them say they who sin against the innate light of their own spirits for as much as that fact must needs be voluntary which is done against the knowledge and judgment of a mans own conscience And yet somtimes to go round again they tell us that when their Saints sin through infirmity only as T. D. judges David did when he was guilty of murder and adultery which when they doe they act against the knowledge and judgment of their own consciences their facts are not voluntary but altogether yea utterly against their wills Yea p. 41. They seem to judge themselves much belyed by the Qua. for denying the light within and set themselves to vindicate themselves from that as a false aspersion as if they were men that do truly own the light within as much as any yea they there make a use of Application of their Doctrine about the Light that enlightneth every man that cometh into the World to justifie themselves against the Qua as owners and honourers of the light within and to warn men that they act not against their Light within to this purpose we may infer say they a plea for our selves against the unjust accusations of the Qua who use to charge publick preachers with denying the light within each man whereas such light is not at all denyed by them each person is to make use of the light within that he do not rebell against the light a mans own conscience is a Law to him c. This and much more do these men when they are pleased to begin of themselves confesse to the excellent usefullnesse and sing out to the praise of the light of God within each man but if the Qua fall in with them in the same work and commend the same light for t is no other but that of Christ the Qua cry up in the same words with the Priests then in enmity against the Qua they set themselves to cry it down with as much indignation and detestation as they cryed it up with approbation and high commendation before Then to go round again they sing a new song in contempt of it to the Time that hereunder followeth inveighing most heavily and bitterly against the Quak for this businesse of warning men to take heed to the Light within to that of God in their consciences calling both it and them no lesse then all to nought witnesse their clamours against the Qua for this very thing in Baxt. Epist. p. 7. Their i.e. the Qu● great pretence when they dishonour the Scripture and the Ministry is to lead men to a light within them and this is their cry in our Assemblies and our streets hearken to the light and word within you and the sufficiency of this they clamourously defend So p. 6. They i.e. the Quakers assert that there is a light in every man sufficient to guide him to God of it self that it is a Rule to shew duty and sin that there 's no need of other teaching of man that this is one in all that it is the Gospell this is the main prop of the new Anti-christian Religion or frenzy of the Quak and leads them into pernitious courses So p. 41. A mans own light cry they speaking of that of God in the Conscience of all men which somtimes themselves call no lesse then Gods Law in them which is in them but not of them nor naturall but spirituall holy just and good cannot warrant of it self without the Scripture a mans actions to be lawfull which he doth according to that light And

Lord for their sin in belying his light can expect no better from him then what is due to all blind Truth Blasphemers As for T. D. he sayes the least of all these four in contradiction to himself about the light howbeit as is above shewed not so little but that it s seen that eodem cum illis haeret luto he sticks in the same Quagmire together with them But as for I. O he is more over head and eares in it as to this poynt then all the rest I shall only take two or three more turns upon that wheel of his on which he is unwearied in running round and so make an end with them altogether at this time And first let us see what I. O saith by way of Concession to us against himself about the light in all mens consciences First Tr 1. c. 2. S. t1 he writeth thus viz. God declares his Soveraign power and Authority righteousness and holinesse by the innate or ingrafted light of nature and principles of the Consciences of men That indispensible morall obedience which he requireth of us as his creatures subject to his law is in general thus made known unto us Then citing and writing out at large that Text Rom. 2.14 15. For the Gentiles c. he goes on thus By the light which God hath indelibly implanted in the minds of men accompanyed with a morall instinct of good and evill seconded by that self judgment which he hath placed in us in reference to his own over us he doth reveale himself unto the Sons of men And that we may know and be ascertained that this thing is no deceivable pretence but that God doth so indeed reveale himself thereby he adds S. 13. The voice of God in nature is effectuall it declares it self to be from God by its own light and Authority There is no need to convince a man by substantiall witnesses that what his conscience speaks it speaks from God whether it bear testimony to the Being Righteousness Power Omniscience or Holiness of God himself or whether it call for that morall obedience which is eternally and indispensably due to him and so shewes forth the work of the Law in the heart it so speaks declares it self that without further evidence or reasoning without the advantage of any considerations but what are by it self supplyed And then without an outward Ministry letter or writing surely or if it did not yet the letter without that came from the light within is of the lights own supplying it discovers its Author from whom it is and in whose name it speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those common notions and generall presumptions of him his Authority that are inlayed in the natures of rationall creatures by the hand of God to this end that they might make a Revelation of him as to the purposes mentioned are able to plead their Divine Original without the least contribution of strength or assistance from without Thus far I.O. writes the truth of the light within saving here and there the interposition of that Epithite Naturall Thus far have I set down I. Os. words that all may see how far he accords with them in these words in the same things about which he Quarrells with the Qua●as not knowing what to make of their Inward word and Light they talke of which is indeed wholly though himselfe fees it not excepting in his often undervaluing of the Light within by that name of naturall as in opposition to the Qua which otherwise while he sees it serves his turn so to do against another sort of his Antagonists he magnifies in words and makes as honourable with all his might as the Qua do and together with them He grants that its the voyce of God a means of the knowledge of God and of his will of Divine Originall and Authority calls for that morall obedience A higher matter then he thinks for which is eternally and indispensably due to God speaks in the name of God and from God so infallibly in the heart that it needs no other evidence assistance advantage c. and then not the letter to witnesse that it speakes from God is his law to which his creatures are to be subject is ascertain'd to be no deceivable pretence but that indeed by which God doth reveale himself to the soul of man that light which God hath indelibly implanted in the minds of men is accompanyed with a morall instinct of good and evill seconded with a self-judgment in us in reference to Gods own over us shewes the work of the Law in the heart so as they are left wholly inexcusable who will not learn and know God from thence neverthelesse to go round again he pinches it back at first after he hath done magnifying it with the diminitive termes of the Light of nature low dark obscure ● winekling light that scarcely peeps out of the most pernitious darknesse enlightening mearly in morall matters duties morall good and evill sufficient to leave men without excuse not save nor bring them to the true knowledg of God only that which was given to man at first before he fell the state of the first man and at last a thing altogether faigned a deceivable pretence grossely imagined every ones private light making as many Rules as men That inward light the Revelation that comes from which is uncertain dangerous unprofitable no way necessary to the knowing of God and his will therefore to be rejected and detested A means of the knowledge of God and of Communion with him boasted of by the Fanaticks an addition to the written word of God which is most heavily damned by the Spirit of God among that of confabulation with Angells and others id genus furfuris of the like bran that which we are sent to that we may get the knowledge of God or any direction in our duty to him at no time and no where at all by God a principle of Revelation most uncertain fallacious both as to it self and what things it reveals a meer faculty of the understanding I know not what light of no correspondency with the Scripture and word I know not what divine soul of the world mingled in all things which is Every thing and truly Nothing a light which however attended to is in all divine things as to the utmost end meerly darknesse and blindnesse it self These and many more id genus furfuris etfarraginis are the depressive debasive denominations whereby I. O. having first advanc'd the light within and law of God in th● heart into its proper place prerogative Titles and Authority as Gods Vicar on earth which Office the Pope and Clergy have long usurped as a faithfull witnesse right reverend Recorder and subordinate Iudge for God and between God and man in the Conscience doth after Thrust it out again from its Throne Rob it of its Recordership detrude it from its true Title Divest it of all its Authority Digrade it from its