Paul means not in us but in Christ and so tell Christ he is in us enough to our justification if he be but in himself And as this last sense or senselesse meaning of T.D. who sayes by in us is meant not in us but in another as also that the righteousnesse that is in another i.e. Christ is in a sense too as good as â—on-sense i.e. by imputation Ours and in us for that which is fulfilled not in our persons but in Christ is according to T.D. in that Scripture Rom. 8. Said to be fulfil'd in us as if it had been inherent in selves I say as that distinction of T.D. concerning in us not meant in our persons but in Christ and by in Christ when fulfilling the righteousnesse of the Law is spoken of Ministers Latitude and liberty enough to our Ministers whereby to fence of and save themselves from truth so it lends Liberty and license more then enough to their Priestlike people to save themselves in their sins for what will many care what they do themselves if the Law be not to be fulfil'd in themselves by Christ but 't is enough in themselves fulfil'd to their justification if in Christ for them and as well as if it were inhaerent in them So though the Priests oft preach thus viz. he that made us without our selves will not save us without our selves yet fith they to the contradiction of themselves as oft unpreach it again saying he that made us without our selves will save us without our selves by anothers fulfilling the Law not in us but in himselfe for us their people will quickly cry hang sorrow and care and of their two selfe confusing doctrines cleave to that that 's next to them easiest and most fitting their turns and fall a preaching presently in their works the pleasing things their Priests who do docere faciendo faciendo do preach both in words and deeds he that made us will save us and shew us mercy without any goodnesse of our own If in another in us be and in us in another Wee 'l ne'er be good good deemd are we in this in that ith rather So having wiped out by the way that blot or blurr'd answer of T.D. to my Argument from Rom. 8.3.4 Seeing his answer to what we urge from Rom. 8.2 The 2d of the 4 Scriptures above said is as neer in kind to it for fillynesse as that 2d verse from whence we argue is neer in truth to the 3d and 4. He here make as short a dispatch and round a Reply to that too now I am about it Arg. The Law of the Spirit of life in Christ Jesus hath made me free fâ—om the Law of sin and death saith Paul and say we the Law of the Spirit that is in Christ and in the Saints whereby the Saints are justified is the same therefore the work of the Spirit of Christ in us is the cause of our justification That place quoth T. D's p. 16. but I trow not is much against you for the Apostle asserts the holiness of mans nature as a work of the Spirit conforming it to the Law to be the meritorious case of our freedome from sin and death Rep. Thus far is son and not against us I am well assured for 't is no lesse then the very Cardinall truth we plead for against T.D. that the holynesse of our nature as a work of the Spirit conforming it to the Law is the deserving cause of justification for conformity to the Law cannot deserve condemnation but non-condemnation and so which is all one justification and if this be not enough on our side T.D. adds more let me add quoth he p. 17. that the Law of the Spirit of life here spoken of is not onely the meritorious cause of our freedom from death but from the Law of sin or obeying sin as a Law In all this I own T.D. whose Answer to my Argument is thus far as answerable that is as yeilding to it as I do desire But then T.D. whose manner it is often to give a thing and take a thing which is the Devils gold Ring as I have heard Children say when I was a Child doth not in all this give the cause to us so much but he thinks he gets it and carryes it away from us again as much in other parts and particulars of that his parti coloured answer But I hope we shall fetch it all again and no thank to him for his gifts and grants sith what he gives he would have it all again if he could tell how and he thinks he plucks much from us again 1st by saying thus viz. mark withall quoth he though I grant you the holynesse of mans nature as a work of the Spirit conforming it to the Law is the meritorious cause of our freedom from sin and death yet 't is not that which is in us but in Christ the Law of the Spirit and so the holynesse of mans nature I and Paul 〈◊〉 of is that in Christ and not that in our persons R. To which I Reply thus 1. What if I should answer T.D. that by in Christ is not meant in Christs person but in us 〈◊〉 ebâ—tlâ—â— â—â—lionis to serve him in his own kind for when we say with Pâ—â—â—◠〈◊〉 4 that the righteousnesse of the Law is by Christ condemning sin in ou◠〈◊〉 to be fulfilled in us he answers us thus that by that Term in us is not meant in our persons but in Christ I might as well say retro that by in Christ is not meant in Christs person but in us adbomiâ—â—m it holds well enough till T.D. recants his own odde distinction of the same kind But as it s as unfound in itselfe as his is so T.D. is not yet come to bear it to be done to by us as he does to us and therefore I must sit him to a better answer 2. Then I Reply that thought the Law of the Spirit of life be in Christ yet not onely in him or exclusively of its being in the Saints but so as that from him and from his being in them it consequently and upon that account is in them also for Christ is not in any as their Righteousnesse in whom his Righteousnesse and the Spirit of life that is in him is not together with him also yea though it will not follow as thou fainest from the Saints being in Christ who were once sinners to their sins being in Christ together with them so the reasons above said where I told thee that men must leave their sins behind them and be by Christ divested of them before they can come indeed to be in Christ to whom no sinners while sinners are or can be united unlesse thou wilt contradict Paul who faith what Concord between Christ and Belial yet if Christ be in Saints who leaves nothing of his own behind him where ere he comes his righteousnesse holynesse and spirit of life is in them also But no more of
to blow where it listed Ioh. 3. without looking at any light within without walking in any way or using any other means of knowing God of having or holding fellowship or communion with him which was wont to be only in the light 1 Ioh. 1. but that of the Scriptures on pain of rejection and heavy damnation from God own Spirit in the Scripture In a word That Law and Testimony which alone is to be consulted with in all doubtful cases to which God calls from our seeking and attending Pythonibus aut Aryolis qui pipiunt qui mussitant to Wizards and familiar spirits that peep and that mutter yea that very word there spoken of Isa. 8. which whoever speaks not according to these is no light to him I say the two Texts abovesaid are not only frequently cited and recited in evidence of these various and sundry particulars but also judged by J.O. to be such sure grounds Hercules pillars firm props and principles as are not only satisfactory to mens consciences but sufficient to stand that way he draws them against all mens objections so that relying thereon men have a sure bottome and foundation for their receiving all the other Scriptures so assuredly as the Word of God and consequently all that that it abovesaid that who even from thence even from these Text own them not in that manner as such are left inexcusable in their dammâ—ble 〈◊〉 p. 56. That therefore the utter in â—onsequence of J.Os. deductions from them which are meer non sequiâ—â—â—s may the more plainly appear I shall letting fall J.Os. other trifling Arguments and sidling Replies to what the Qua. urge on behalf of the light of inartificial Arguments as himself calls them draw them into the form of artificial ones and express the manner of his illegal inferences from them which is in such wiâ—e as here under follows We are by that Text in Isa. 8.19 20. sent to the Law and to the Testimony to try what evâ—y Churches or persons speak about the things of God his will worship or our obedience to him who if they speak not according to that Word there is no light in them Therefore 't is evident that the Scriptures are the Word of God and consequently all that that is abovesaid The second viz. Christ Luke 16.31 bids men attend not looking for Miracles to Moses and the Prophets the written Word as the best and most effectual means to bring to repentance and which all faith and repentance is immediately grounded upon Therefore the Scriptures are evidently the Word of God c. Rep. In which two Arguments thou reasonest in Print well nigh as ridiculously as he works in Paint who doth Humano capiti cervicem jungere equinam For the head of the corner is strait sound and sure the body of the building upon it corrupt and crooked weak and rotten That we are sent to the Law and Testimony to that Word there talkt of and intended and to Moses and the Prophets and that that Law Testimony and Word that Moses and the Prophets spake of in those two Texts is that Word that is the true touchstone of all truth a greater ground for faith and repentance to be founded on then that of Miracles and a more sure stable firm fixt stedfast or standing Word then the voice which came from heaven all this I do not in the least deny but that the bare outward Writing which thou falsely callest the Written word and the external 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as at first written much more the present transcribed Copies of that Letter much more yet every Letter Tittle and Iota of it which thou keepest such a tatling for to be no less then the Word of the living God is that Law Testimony Moses and the Prophets or written Word as thou callest it intended in those two Texts or that by these termes in those two places is meant the said outward Scriptures and lastly most of all that it follows by any good consequence from those two places by such sound deduction as will stand against all objections gives such assurance thereof that he is a damnable unbeleever that beâ—eeves not from thence that the said Letter and Letters are infallibly known to bee the Word of God and the rest above said which are the things by thee inferred from them all this I both do and dare deny For the Law that in Isaiah is spoken of is not the literal Copy nor outward legible Letter that thou pleadest for and divinest it is but another Law which I see by thee thou art not yet very much ver'st in nor used to read even that in the heart not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Letter of a Law of carnal Commandements not the formal Letter or literal form of a writing without but an inwardly written spiritual Law or Light within which is the power of the endless life that Law in mens mindes which is warred against by that Law of sin and death that dwells in their members The Law in the Spirit lusting against that and lusted against by that flesh or evil spirit that is also in men lusting unto envy and all evill the Law of the Spirit of life which is by Christ Iesus that is powerful to that which the Letter or Copy thereof which is figuratively called the Law is weak to cannot do viz. to deliver such as take heed thereunto from that Law of sin aforesaid that leads men captive unto death The Commandement that is a Lamp and not a dark Lanthorn p. 6.23 the Law that is the Light it self that leads to the life it self for so that of the Spirit doth and not the dead Letter that is used instrumentally as a knife to kill but in any wise cannot quicken And that Testimony or Witness is that Testimony of Iesus which they have hear that keep the Commandements of God even the Light in the conscience as aforesaid This Testimony of Iesus who is the true and faithful Witness of God of whom also God himself testifieth and beareth witness is Jesus his own Witness or testimony for God born by his own voice and writing by his own Spirit and light immediately in the heart who there testifyeth what he hath seen and heard of the Father though few such a thou art receive not his Testimony whose light voice spirit speakings and counsel from heaven in their own hearts who so turns away from and hears not in all things is none of his sheep but shall be condemned and cut off from among his people and not the testimony or witness of men in outward Writings or Letters testifying though as moved by him what they have seen and heard from him not that Scripture thou so wâ—itest for and callest the witness of God for that of God is far greater the Testimony of Iesus is a Letter indeed a Writing and an Epistle Prophesie yet not the outward Writings Letter and Copies of the Epistles and Prophesies of
same rule thereof Phil. 3. Galat. 6 Walk they not in the same spirit walk they not in the same steps which that Spirit of God in them treads out for them Have they not that Spirit of Christ And if any man have it not for his Guide Leader Governour in all he doth as well as his Comforter is he Christs He that hath it not dwelling in him infallibly directing divinely inspiring him is he Christs Do not all that are in Christ Iesus to whom there is no condemnation all save such as go condemned in themselves to whom there is nothing but condemnation from God walk not after the flesh but after the spirit Do they not live in the Spirit walk in the Spirit pray in the Spirit sing in the Spirit serve in the Spirit and not in the Letter minister every one as of the ability God giveth from the Spirit not barely from the Letter And so though they may use the very words that are Letter and be well read in the Letter and quote the Letter as Christ did and the Prophets and Apostles did the outward writings one of another and by the Spirit be guided to utter the same words verbatim See Isa. 2. Mic. 4. and be mightier in the Letter then those that are Ministers of no more then the Letter yet are Ministers not of the Letter but the Spirit Are they as well as the Spirit is in them not in the Flesh but in the Spirit Are not all that are not in the night and in the darknesse and the children thereof but the children of the day of the light which is the Lords day in in the Spirit Rev. 1.10 Do they not by the Spirit mortifie the deeds of the body Are they after the flesh Come they not by walking in the Spirit not to fulfill the lusts of the Flesh but to crucifie the flesh with the affections and lusts thereof Doth not the Spirit of God in them I ust against the flesh Doth not the law of the spirit of Life which is by Christ Jesus deliver them that follow it from the law of Sin and Death that they were once captivated by Doth not the Spirit quicken and give them life Doth it not help their infirmities pray in them with sighs and greanes and because they know not how to aske any thing as they ought doth it not make intercession for them according to God Are they not born of the Spirit and after the Spirit Doth not the Spirit of God bear witnesse to their spirit that are his children that they are so Doth it not reveale the great things of God and by that revelation make them know the things that are freely given them of God Is it not the unction from the holy one whereby they know all the things the Anoynting which was the Canon or Rule of the Saints from the beginning before any Letter was which is truth and is no lye which if they quench not grieve not let it not but let it abide and remain in them will teach them infallibly of all things so that they shall not need that any man teach them and which they abiding in the Doctrine or teaching of do not erre as the wicked world thinks they do but continue in the Son and in the Father Are they not led by it from under the Law and out of the Letter up into the life which the Letter speaks of but it self onely giveth out of the works of the flesh which in and by the light are manifest into the fruits that it self brings forth Doth it not bring all things to the remembrance of such as are led by it as all the Sons of God are that ever Christ spake Doth it not guide all such into all truth and onely into truth and not into any falshood delusion or deceit Doth it not take of Christs and shew it unto them Doth God do all this first or last more or less for all his people and doth none of all this amount to so much as the motion of the Spirit or divine inspiration Are there no spirituall men now in the world and is not every spiritual man a Prophet or more then a Prophet for though all in the Church are not Prophets on such a score and in so high a rank as thou reckonest on i.e. such as have witnessed a sending forth abroad on some service to others the service of some lying yet nearer home and in present reference onely to themselves some like the Sons of the Prophets at Iericho and Bethel 2 Kings 2.2 Kings 6. being yet under the Schoolmaster that leads to Christ in their nonage going as it were to schoole not at Athens nor yet at Oxford nor Cambridge where the Schools are not like that of theirs neither is the waiting in order to the Ministry like that of the Sons of the Prophets at Iericho but rather like that of those to whom it was said tarry at Iericho till your beards be growne which injunction many of our Iunior Academicall Students do not keep neither for howbeit Barbá non facit Philosophâ—m nec cucullus Monachum much lesse do either of these make Ministrum Christi yet severall of them if a good Living can be had before do not abide so long as till they be Masters of either beard or hood but are ready to run out with the shells on their heads and to hasten into their humane work of Prophesie before that time But at Bethel i.e. the house of the Lord waiting at the gates of wisdome it self and watching daily at the posts of her house taking councel at the mouth of God out of which onely cometh knowledge and understanding learning of him in silence with all subjection to his will as in the light it is manifest concerning themselves first in the particular purging their own persons first from youthfull and noysom lusts that they may go forth if the Lord please to send them and say go as Vessels of honour sanctified and fitted for the Masters use and prepared to every good work tarrying at Ierusalem till they he indued with power from on high till of carnall Babes in Christ as they are at first walking as other men having a remainder of strife and such divisions as are seen in children they may proceed Men indeed skilfull in the work of righteousnesse having their senses exercised to discern both good and evil and commence Masters not of Arts but over their own hearts and spiritual or Prophets which are intimated to be all one by the Apostle in the same Epistle wherein he saith some are yet but babes and in a measure carnal and all are not yet spiritual nor Prophets 1 Corinth 3.1 2,3 1 Corinth 12.29 1 Cor. 4.37 yet all to covet the gift of Prophecy as the best of Spirituall Gifts yet inferiour in excellency to that way of love Though then I say all be not Prophets yet all spiritual ones are prophets or more then Prophets and
the deeds of darknesse which are sin For the light and Spirit lead none into sin But there be such as walk in the light in the day in which if a man walk saith John he stumbles not 1 Ioh. Much lesse fallsâ— There be some that walk not after the flesh but after the Spirit and are led by the Spirit and those that are led by it are not under the Law the lash of which they would be under as all sinners are if they transgressed it but under grace And these are the Sons of God those that are born of God whom the world knowes not 1 Ioh. 1 2 3. for they are his hidden ones Psal. 83. against whom they take crafty councel as against an impure generation though they purify themselves even as Christ himselfe is pure whilst such as know neither the Sons of God nor whose Sons themselves are while they sin are that generation that 's pure in their own eyes though not yet washed from their filthiness nor meaning to be so here Who ever walkes after the Spirit and no more after the flesh and lusts of it at it seems by that very Text Rom. 8. some do to whom alone there 's no condemnation because no sin for they are in Christ so out of the transgression in the light out of the darknesse in but one of which a man can be at one time such sin not who ever they be unless T.D. I.O. and the whole Gang of blind guides who tell people that none but that person that Christ appeared in a Ierusalem ever were shall or can be fuâ—ly freed from sinning in this world will being â—ore shooes in that sink of sottishness run ore boots too so as to say the Light and Spirit leads such as follow and walk after it into lust and sin Therefore there are some that live without sinning And this is one infallible Argument from the very letter it self if it were not become now as a Book sealed to the learned lookers into it that freedom from sin was attainable by the power of Christs light and the grace of God which alone even we say is sufficient to that end and was attained by Paul and others then and therefore may be now even in this life in that Panâ— declares concerning Law of the Spirit of life which is in Christ Iesus the head from whence as the holy ointment it runs down to the Skirts of the Garment and as the unction 1 Ioh. 2. abides in his body teaching all things it had made him free from the law of sin and death of which Law of sin and death he relates in that 7. Chapter that he was once wretched by reason of its carrying him captive to it self of its motions of sin working in him and bringing forth fruit in him unto death of its warring in his members against the Light or Law of God in his mind by which he had the knowledge of sin in the very lust of it as that he should not covet nor lust to envy anger uncleanness c. Which the Scribes and Pharises Mat. 5. and Paul himself while a Pharisee looking into the lâ—tter without only as he did from a child knew not till he turn'd to the light within and came to the Law in the Spirit till he and it came to look each other in the face from which time and not from his looking into the letter he saw the Law in the spirituality holinesse righteousness and goodnesse 〈◊〉 and for all his former formality and strict pretence to unrighteousness profession of a letter ad extra his own meer naughtinesse and carnality as that of one that was still sold under sin and a committer of it in the sight of God from whose wrath that old drosty dunghilly righteousnesse of his own Phil. 3. which was not Christs as T. D. blasphemously belyes it to be p. 22. 1. Pamp. could not deliver him till he witness'd himselfe cloth'd with another even that righteousness which is of God by faith in Christ not imputed onely but imparted also to the true sanctification as well as justification of every one that believeth which passages nevertheless of that 7th chap. to the Romans and that 12. of his 2d Ep. to the Corinthians our senseless Seers have made among others one of their main common places from whence to prove the very contrary even that there is no such freedom from sin while in the body but that of necessity it must be acted by the Saints themselves while they breath upon this outward earth For say they if Paul complained of a body of sin and death while he liv'd and how he was sold under sin and carryed captive to the Law of it and of the Law of sin waâ—ring in his members against the Law in his mind so that he could not do the good he should but when he would do good evill was present with him and also of a Thorne in his flesh a Messenger of Satan to buffet him as he does 2 Cor. 1 2 3. c. and all this after his conversion to his dying day Then much lesse can any other Saints expect to be set so free from sin by what power soever in this life as to live and not sin and such like But Paul did so therefore what man can do otherwise Who can ever live and not sin Thus they argue against Qua. as a damnable sort of Hereticks that deliver a doctrine of Devils because they hold out as attainable that hellish thing as they count it call'd holiness and such freedom from sin in this life so as not to commit iniquity any more not considering all this while that Paul in those terms speakes what he once was yea even after his conversion to the light till sin was wholly subdued by the light condemning it in his flesh and bringing forth in him judgement over it into victory and not of what he was at the writing thereof in which time he sayes the Law of the Spirit had made him free from that Law of sin Not yet heeding at all that the Thorn in the flesh was not a transgression but a temptation with which God exercised him that he might shew the sufficiency of his own grace to support and keep him from transgression even from that sin of being exalted above measure and that no lesse then 14. years before he wrote this and not just then when or while he wrote it much lesse a transgression that remain'd unmortified in him till his dying day One argument more I shall urge from I O's own book thus viz If perfect Salvation from sin be the proper end of the Scripture and it be perfect to that its end and does perfect it and yet does what it does in this present world or nowhere to which it is accomodated only and ceases to do ought into the world to come then that perfect Salvation must be wrought out by it or here or no where at all But
Paul said no other things then what Moses and the Prophets said should come John Baptist came for a witness to bear witness of the light that all through him might beleeve God sayes If the Israelites observe not all the words of the Law written in that Book of Deuteronomy he would make their Plagues wonderful Christ expounds to his Disciples all the Scriptures in Moses and the Prophets concerning himself bids Search the Scriptures as testifying of him Paul sayes Whatsoever was written afore time was for our learning that we through patience and comfort of the Scriptures might have hope He says To write the same things to the Church is safe John sayes he writes his Epistles to the Saints that their joy might be full Therefore the outward Letter of the Scripture is the onely Rule of all faith and Divine worship and not the Light and Spirit of Christ ye only call to nor any internal Revelation whatsoever ficta vel facta In which of all these Scriptures the Title and Authority of the only most perfect standing Rule of Faith Life and Worship is either expresly or by any true mediate much more any immediate consequence ascribed to the Scriptures who can finde but he 's that not blinde There is but one of all the places viz. Gal. 6.16 where that term Rule is at all expressed by which as I have said and shewed above is not at all intended the Scriptures but Christ the Light and his Spirit and some of them mention expresly neither the term Scripture nor Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such as have in them terms equivalent to that of the Rule neither express nor imply at all the Letter of the Scripture as that of Psal. 19.7 8. and that of Isa. 8.19 20. and that of Rom. 10 17. and that of Eph. 2.19 20. where by the Law and Commandment and Testimony and Statutes of the Lord rejoicing the heart converting the soul enlightening the eyes making wise the simple is expressed the Lamp and the Light Prov. 6.23 and by the Word in the hearing of which Faith comes the Word hid in the heart nigh in the heart and mouth to hear and do Psal. 119.105 Deut. 30.12.14 Rom. 10.8 The Law in the heart Isa. 5 1.7 Psal. 37.31 The Law in the mind which the Law of sin and death in the members wars against Rom. 7.23 The Law of the spirit of life which is in Christ the life and light whose life is the light of men that made Paul free from the other Rom. 8.2 Which light shines in the darknesse that is in our very Doctors hearts but the darkness comprehends it not The Statutes of God and Judgements to be put into the minds of men according to the tenour of the New Covenant typified by the Old where the Statutes were with Pen and Ink written and engraven on Tables of stone and by the Foundation of the Prophets and Apostles Eph. 2. Christ the Light as is above declared and not the Writing and Letter and Text in which the internal truth is but ad extra declared and by that sure Word of Prophesie ' 2 Pet. 1. not the Scripture but somewhat within as I shall shew more abundantly by and by and by Moses and the Prophets Luke 16. Writings within as I shall shew anon All which were and were the onely perfect pure right inalterable standing Rule long before any external Text or Letter was and have not ceased so to be by the coming in of the outward writing with which they are since clothed upon nor yet have surrendered their ancient Authority of being the onely Rule by which all speakings and writings and doctrines are to be tryed nor resigned up that their Right to the Writing that testifies to their suprrmacy veracity and dignity above it self to this very day Nor have they submitted themselves that were once the chief Judge and Rule for the tryal of Truth to be now tryed ruled over judged sentenced and ultimately determined authoritatively to be received or rejected as true or false of God or the Devil Divine or diabolical Delusion Enthusiasme Figment Fanaticism and what nick-name men lift to stile them by in their learned lusts by the fallible Transcriptions Translations and Expositions of miserably mistaking men in which ways only and meerly some of that Scripture that was of old written by holy men as the spirit moved them is transmitted downward to these modern ages And as for those Texts that do make express mention of the Scriptures and outward Writings of the Apostles and of Moses and the Prophets and the Old Testament as Iohn 20. ult Luke 1.3 4. 16.29 Acts 1.1 2 Cor. 3.24 2 Tim. 3.14 15 16. do there is not the least considerable much less any cogent necessary or immediate consequence in any of them to conclude the outward Letter of the Scriptures to be the onely most perfect standing Rule Touchstone for all Truth to be tryed by so exclusively as I.O. states them Spiritus verbi Luminis cujuscunque tandem generis interni Revelatienis c. Of all inward Spirit Light Word or Revelation of what sort soever For what 's the vail's being over the Iews hearts in the reading of the Old Testament which Vail is done away in turning to Christ the Light to evince any such matter Doth it not rather evidence the very contrary For if the Old Testament which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Letter written with Ink or Pen or engraven on stones is as a Vail over the hearts of such as read it as the Iews do of whom I.O. sayes pag. 236. They read it without the administration of the Spirit so that its a dead Letter of no efficacy for the good of souls Which Vail is to be and is done away no otherwise then in Christ the Light and by turning to the Lord that Spirit as Paul sayes it is then doth it not rather appear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Letter written and engraven outwardly is not the onely most proper standing Rule but Christ's Light the Spirit and the measure and manifestation thereof within given to every man to profit withal And what though Paul to Timothy doth commend the inspired Scripture if yet we shall take that for the outward Writing as profitable to make the man of God who onely knows how to use it wisely more and more wise and to furnish him perfectly to exhort c. and every good work against the gainsayers as I have shewed above that I deny not the outward Scripture so to be to such a one And what though Christ saies in order to escaping the place of torment Let men hear Moses and the Prophets if yet we shall take Moses and the Prophets for their outward Writings And what though John sayes Christ did more then he wrote of him as well he might For Matthew Mark and Luke wrote many things that he did not and others wrote other matters that were written by none of
or accuse according as the Consâ—ience thereby enlightned bears inward witness both of the Ius and the fact and that the moral instinct of good and evil that is within by that is seconded by a self-judgement i. e. an inward justifying clearing and acquitting as it s answered or else a terrifying and condemning as it s transgrest This therefore is another argument of the common Lights sufficiency to save from condemnation such as walk by it from which I may conclude it Arg. 16. That which can and doth excuse its observers does not only serve to restrain sin and to leave he transgressors of it without excuse but also save from condemnation but the Law in the heats of Heathens excuses it observers witness Rom. 2.15 from which place ye are fain all to confess the same where it s said That by the work of the Law which the Heathen shewed written in their hearts their inward thoughts not only accuse but excuse yea very Ethnicks are not left without Plea or excuse by it if it be not sufficient to save as is shewed above asd as T. D. confesses page 40. 1 Pamp. We may suppose quoth he the Heathen might say had we known of a remedy we would have made use of it therefore it not only leaves without excuse when men violate it but saves from condemnation such as obey it That 's a strange unheard of kind of Law that kills as well its keepers as its breakers or that takes vengeance on the violaters of it and cannot keep the keepers of it from the vengeance of it neither yet T. D. sayes page 5. 2 Pamp. The Light condemns the Heathen when they disâ—bâ—y it but cannot save them though they do obey it indeed he adds without Christ and so say I too but that Light is in them from Christ and so if it save them as it does if they obey it it saves them not without him for it s he that saves them by it but our Diviners Divine enough to the contrary to the utter confutation of themselves in this when by their own confession the common Light in the Conscience they more commonly then properly call Natural doth not only accuse such as go from it but also excuse such as keep to and walk by it within themselves for is not Iustification non-condemnation absolution and consequently Salvation from guilt and wrath where excusation is as well as guilt wrath and condemnation where accusation and no excuse Is it possible there should be any condemnation where no transgression but an answering to the Law lent men to live by for sin as before is but the transgression of the Law or Light that every one hath and as where no Law is so where no breach is of the Law where it is there 's no transgression and where the Conscience gives a good answer and the heart by the Light in it that shews Ius and Factum condemns not doth God condemn is there not acceptance boldness and confidence toward him as there is fear terrour wrath and condemnation from God where it doth condemn yea your selves confess it yet the Law in the heart the Light is sufficient to accuse yea and excuse well and ill doing respectively but not to save justifie or give life say our light treacherous Prophets dark Divines and lifeless Leaders Ob. The Letter kills cannot give life Rep. True but why is it but because it s desobeyed and cannot give ability to any to do what it requires The Law or Light and Gospel and All kills such as transgress it I say the Gospel it self condemns but whom is it none but such as hate and take not heed to it that thereby they may come from under the curse and death into the life it calls for else it being the power of God to the Salvation of such as believe in it Life should be by the Light one way more then it could come by by the Letter for the Letter could keep them that keep it from the Curse denounced in it to the breakers of it yet cannot give any an ability to keep it But the light is not only able to acquit justifie clear absolve secure and save from wrath all such as believe in and obey it but al o to enable such as look to it and impower them more and more to obey and walk by it and consequently by the letter which cannot be transgressed by such as abide in the light all such as singly come to it and continue waiting on the Lord in it Object The Law cannot give life if it could righteousness should be by the Law Gal. 5.21 Rep. True the Law in the letter the Old Testament which he there speaks of as in opposition to the New which is the Gospel the Light and Spirit cannot in regard of the weakness of flesh to fulfil it and its weakness to enable any to the fulfilling of it for the Righteousness declared and required therein must be performed or else it utters nothing but accusation and cursing and yet to perform that Righteousness the letter can no wise impower But the Law which is the light in the Spirit that is and comes from Christ into the Conscience is the Law of Life forasmuch as howbeit it taketh vengeance en mens inventions and ministers first judgement and condemnation to the transgressors for transgression and wrath on the evil doer and his evil deeds yet when it hath condemned sin in the flesh wherein it is committed so long till it hath condemned it out of the flesh and brought forth judgement in thâ—se that wait on it unto victory over the sin that is judged it ministers the righteousness and the peace and the liberty from the sin and the Life of God it self it requires calls for and through the Judgement leads too and then justifies those whom it hath this way enabled to perform it In both which respects though the Law of the letter is not so yet the Law of the Spirit of Life which is the Light in Christ and in us from him sith it both 1. enables the followers of it to fulfil it and 2. secures from wrath and condemnation the fulfillers of it who e're they are Iew or Geâ—tile such as have the letter without or have it not that obey it it is not sufficient only to accuse the rebels against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and condemn them within themselves but also as utterly insufficient to save and bring to life utcunque ei attendentes such as never so punctually observe and perform it as our Preachers prate it is altogether even every way sufficient to save to the utmost all such as come to God by Christ from whom it comes and to Christ in it According to Rom. 8.1,2,3,4 There is now therefore no condemnation to them which are in Christ Iesus who walk not after the flesh but after the Spirit For thâ— Law of the Spirit of life in Christ Iesus hath made me free from the
Law of sin and death For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Thus then it is evident that the Law of God which is not the letter of it but the light is powerfull and sufficient to save save only that men turn from and transgresse it and that it is universal and in all men is as evident out of Rom. 2.13 14. where it is said that those ye call Heathen who have not the outward literal copy of it do shew the work of the Law written in their hearts which wâ—rk of the Law T. D. who yet grants the Law it self to be spiritual in his meer natural understanding calls natural as if the work of the Law of God which is Spiritual and perfect were not spiritual as the Law it self is which work or effect of the Law Psalm 19.7 8 9. is said to be the conversion of the sâ—ul rejoycing the heart enlightning the eyes cleansing purifying c. and not only the shewing of sin and good and censuring for the obedience oâ— disobedience as T. D. dotes who undertaking to teach G. W. what the work of the Law is and how it differs from the Law it self p. 3.2 Pamp. understands neither what he himself sayes nor whereof he affirms which works of the Law the Scripture there mentions which diâ—covers T. Ds. ignorance of the works or effects of the Law if they be natural I know not what â—s spiritual and yet to get out of that absurdity in proof of it he runs into another saying in the next clause thus viz. the Heathen do by nature the things contained in the Law as if that were corrupt nature in the Heathen that did conform them to the Law when as the nature there spoken of by which they are said to do the things of the Law is that rature after which God at first made man upright and after his own Image in righteousness and holiness of truth before they sinned and run out into their own inventions and so fell short thereof which nature and image is in it self â—are divine perfect in reason and understanding and doing thâ— Mind and Will of God though men mostly become degenerated from that into another swinish brutish nature even the nature and image of the Serpent the subtillest of beasts of the Devil and Satan himself and so of men as they were made become beasts of the field and of noble Vines of Gods planting in his Garden at first and wholly a right seed turning from the light into the darkness of their own vain thoughts and imaginations became a seed of evil doers and a degenerate plant of a strange Vine unto the Lord in which staâ—u corrupto and by which contrary nature not created by God but contracted to themselves the other nature image and glory of God which when man sinned crept inward lies hid and covered in them till by the Light of God which is given to that end they are as by a line or clew led down into themselves and through the laborynth of their own learning and lusts which lies a top of it to find it out again and till by the said light the house be swept and the lost money seen and that swinish nature destroyed and the lost sheep sought out and saved and till the works and image of the Serpent who hath in the dark stampt his own likeness on them be again defaced and till the tares which he hath sowed in the night while men slept in the field or inner world of the heart and that earth which hath overgrown the other and brought forth briaâ—s and thornes weeds neetles thistles c. which is accursed be burnt up and consumed from above that which brings forth herbs meet for the Masters use to which the blessing is by the spirit of judgement and of burning in which selfish nature which is that of Cain and Ishmael and Esau the three Elder that have no acceptance men will be sacrificing serving and glorying in Righteousnesses and Church-works of their own devising which All are abomination with God because done in that same nature still in which they are disobedient sinning and serving divers lusts and so by that nature become as well in their very righteousness as in their wickedness children of Gods wrath Ephes. 2.2 Tit. 3.2 incurring his displeasure by their doing of such things as are not only besides but against the Law or Light of God in the Conscience and contrary to that pure primitive nature by which only as men by the light come back to it as many do without the letter the things contained in the holy Law can be done And this contradicts that grosly absurd sottish false blind and ignorant Assertion of T. D. which as A. Parker related to me he uttered in a discourse with him at Sandwich before many people since those three more publick disputes held by R. H. G. W. and my self with him and his Confederates and Associates against us who yet are at odds amongst themselves some Prclatick some Presbyterian some Independent viz. that it is the corrupt nature by which the Nations are said Rom. 2. to do the things contained in the Law Which is I say the grossest absurdity false doctrine and contradiction to the Scripture that can well-nigh possibly be given for by that corrupt sinning nature by the yet T. D. is not ashamed and blushes not to say men do the things câ—ntained in Gods Law alias keep obey observe conform to Gods Law which is the pure light shining in the Conscience that is spiritual holy just and good that never did nor can pâ—ssibly consent to the least sin or do other then reprove and condemn it in the heart I say by that corrupt nature which men have by the fall from God who made them upright contracted to themselves which is the very enmity it self against God and all good men do and can do no other then sin against God and do the things that are not contained or commanded in but are contrary to the Law and walk in the trespasses and sins in which they lie dead according to the common course and custome of the World while it lies in the wickedness not minding the light according to the Prince of the power of the Air the Spirit that worketh in the children of disobedience and have their conversation in the lusts of the flesh fulfilling the desires of the flesh and of the mind drinking in iniquity as naturally as the beast drinks in water without satisfaction working uncleanness with greediness 1 Iohn 2.1 2 3 14 18 19. and so are by that nature children of wrath But in respect of which said pure primitive nature some Gentiles that have not the letter but the Light
Scribes that keep scribling and preaching and disputing all their dayes as if they did delight to know Gods wayes enquiring after the Ordinances of Iustice in order as they pretend to the knowledge of what is to be done and yet in what they know naturally as brute beasts by a habit of reading Chapter and Verse as as a Horse that is versed in a way to the Pasture he is used to run in in those very things they corrupt themselves saying to God when he tells them any troublesome truth Depart from us we desire not the knowledge of thy wayes â—â—taining the truth in unrighteousness that is told them within by the Light of God himself in their own hearts not receiving the love of it that they may be saved having pleasure in unrighteousness and no pleasure in the Truth such shall have at last that they have taken away from them and in the just Iudgement of God be blasted and blinded and given over to strong delusion to believe lyes that they may be damned Nevertheless not as a Principle onely but as a Rule of obedience to such as truly love her the Light within the Spirit of God the Word nigh in the heart and Wisdom not onely with but without the Letter ever was is and will be profitable to direct Eccl. 10 10. And no less then this that the Spirit is the standing Rule of Faith and Life to the Church as well as the Principle thereof doth that Gal. 6.8.16 evince where the Apostle having spoken so much before in ch 5. and the â— verse of this 6. of the lustings of the spirit against the flesh or evil spirit in us that lusteth to envy of walking according to the Spirit living according to the Spirit being led by the Spirit of sowing to the Spirit the crop of which is the fruit of the Spirit the everlasting life the new Creature while the Crop reaped from the fulfilling the lustings of the flesh is more and more Works of the flesh and corruption to death and condemnation at least adds by way of encouragement that the walkers by the Spirit might not not be weary of well doing thus much viz. that so many as walk according to this Rule which Rule is not the Scripture as the Divines and Doctors citing that place as J. O. does twice over at least viz. Ex. 3. S. 26. Ex. 4 S. 22. to that purpose do ignorantly divine but the Spirit the walking in and after which is so often hinted at above and the Light within which and not the Letter without makes manifest both the Works of the flesh and darknesse and the Fruits of the Spirit and the light For the Letter indeed doth declare that the works of the Flesh and the fruits of the Spirit are manifest but it declares also that that which doth manifest them both is the Light by which also they were manifested before the Letter was Which Letter likewise doth de jure declare what is to be done and not done but onely the Light de facto what is done and what is not done of the Mind and Will of God thereby inwardly nigh more immediately revealed and declared as 't is ad extra onely and more mediately and afar off by the Letter For all things that are reproved or approved are as so made manifest by the Light the Letter came from And whatsoever doth primarily and principally make manifest good and evil right and wrong crooked and straight truth and falshood simplicity and deceit it self and darkness it self and all false spirits sound Doctrine and seducing is that Light and Spirit which comes from God and shines more or lesse in all mens hearts This as it is the Principle as J.O. foolishly affirms the Letter only is p. 18. or means of discovery so it and not the Writing only as he there blindly writes is also the Rule or measure of judging and determining about the saving Doctrine of the Gospel this is as the Light of the outward world is in it the discovery of it self and of all things else in their proper appearances This is certum Rectum Regula quae est mensura sui obliqui Hitherto are we sent this and not the Letter as I.O. childishly asserts p. 57. is asserted to be the Rule and Standard the Touchstone of all speaking whatsoever that must speak alone for it selfe and try the speaking of all but it selfe yea it s own also By all which it is evident how the Light and Spirit is designed by God to be the unchangeable standing-Rule of Faith and Life and the Churches Directory in all Divine Doctrines to be believed and practised and not the Letter of the Scripture at least not the Letter onely which is the matter very stifly affirmed and stickled for by J.O. and T.D. the latter of which stands up to vindicate it in these terms see T. D ' second Pamphlet p. 16. that the Scriptures are the Word of God and the Rule of Faith and Life and that there is no other standing-Rule but the Scriptures The former in these If every man's private Light so he floutingly calls that particular measure of that publike Light of Christ which is one and the same in all be the Rule of yeilding obedience unto God then so many men so many Rules but the Divine Canon is but onely one and that the holy Scripture is that only Rule is abundantly shewn quoth J.O. before In proof of which saying the Rule is but one J.O. quotes that Gal. 6.16 which speakes not of the Scripture at all And Eph. 3.16 which speaks expresly of the Spirit of God as the next verse does of Christ the Word which we confess is the Rule but neither the one nor the other of the Scripture Isa. S. 20. which speaks of the Law and Testimony which are the Light and Spirit as I shall shew anon For this place is three times at least alluded to by J.O. to the like little purpose and not the Letter of the Scripture Obj. And if any say But is not the Sripture profitable to direct yea for Doctrine for reproof for correction for instruction in righteousnesse able to make wise to salvacion to make a man of God perfect thorowly furnished or as the word is perfected into all good works according to 2 Tim. 3.15 16 17. and so to be the onely Rule Canon Standard Touch-stone in all cases Rep. This place is insisted upon or quoted three or four times by I. O. To whom I say howbeit there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Scriptures as I have said elsewhere that are not written with Ink and Pen nor ingraven in stones but with the Finger and Spirit of the living God upon the fleshly Tables of mens hearts which make such as Timothy was who knew that spirit in himself spoke of Iob 32.8 and that inward Writing and inspiration of the Almighty that onely giveth the understanding which are most profitable for Doctrine Correction
Saints are under who are therefore said to serve Rom 7.6 not in the oldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the letter but in the newness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Spirit And then secondly asserting that Novi Testamenti â—adem est ratiâ— the case is the same between the Old Testament and the New which is most false as to the thing in hand and 3. Citing 2 Cor. 3.6 in proof of it By which thou shewest thy folly for thou couldest not have well found out a fitter Text for its disproof whether thou who citest it for borest to set it down yea or nay for fear its should be seen how far it contradicts what thou citest it for I will not say but I am sure a man that is but minded to miss the meaning of it may run and read how that verse subverts the busines thou bringest it in for yea verily so far is that Apostle who truly calls the Old Testament by the names of Book Heb 9.19 and Letter written engraven in stones and such like from affirming with thee that the case is the same with the new Testament as to the name and nature thereof that both in that verse and in the third veâ—se also he more then intimates yea plainly expresses that of the Old and New Testament in that particular more than any diversâ— est raâ—io the case is diverse yea so far different that he flatly opposes the one to the other as things that however agreeing otherwise viz. in their being both glorious in som degree though the New in a far greater degree then the other as a beautiful picture may agree in respect of beauty glory comeliness and compleat resemblance in some degree with the substantial person that is it paâ—tâ—rn of yet disâ—agree in this that the one is Letter Outward writing printing and ingraving c. visible and legible by the outward eye the other not so but internal invisible spiritual written with the Spirit in the heart yea Spirit it self which while the Letter is dead and killing is only living quickning and giving life Yea two varying Ministration doth the Apostle make them not onâ—y as one is that of death and condemnation to the children of it of whom on pain of perishing it requires the living of a life which it gives no ability to and which the other i e. the Spirit only gives and inables to live the other that of Spirit Life Liberty Righteousness Glory but also as the one that is the Old is a writing ad extra only the other that is the New a writing a Scripture only ad intra though written of by that without that he absolutely asserts a present inconsistency since the doing away of the Old between a mans being a Minister now of both as once and that posita novo tollitur vetus the new being now come in full force and confirmed by the Testators death the Old Testament and its Ministry is disanulled in regard of its weakness and unprofitableness however profitable as a Type in its time for many uses to bring immediately to the life so that he who is the Minister of the one i.e. of the Old Testament i.e. of the Letter Outward writing Text or Scripture is not a Minister of the other i.e. of the New i.e. of the Gospel Righteousness Glory liberty life and Spirit and Retro he who is a true Minister of the Gospel or New Testament as now standing in the force and substance it self out of the figure and shadows wherewith it was vailed of old is not though he may utter things as moved of the Spirit that are written in the Letter as Christ himself and the Apostles did a Minister of the Old as the Old Word-stealers Jer. 23. were and our Modern Text-takers and Scripture-sellers are Paul taketh away the one from him on whom he stablisheth the other denies the one of whom he affirms the other and opposes the New Testament which he stiles the Spirit to the Letter by which name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he denominates only the Old God saith he hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life 2. Here is not all nor yet not half of that absurdity and falshood that I.O. in his folly flings abroad in that small parcel above which I am yet under the animadversion of for whereas he sayes I am vero omne Testamentum est perfectum every Testament is perfect intending it both of the Old Testament and the New and not only so but of such a perfection as avails in hunc finens ut assequamur vitam aeternam to this very end viz The obtaining the life eternal it self for so is his assertion of the Books of the Scriptures which he describes as to their nature and concludes under that name of the Old and New Testament his Positiâ—n is so wofully false that himself is as wonderfully foolish who sees it not flatly contradictory to the Scripture for howbeit the very Old Testament or outward letter is duly owned by us to be a Ministration of God from whom nothing can come as is abovesaid but what is perfect praesertim respectu finis cui opus quodcunque deflinat in reference to that end for which he appoints it absolutely perfect to that end for which it is given forth of God which is to be an A B C or elementary help or outward worldly Rudiment to indoctrinate younglings in their â—â—nage concerning the inward Light and Spirit as the only way that leads to Christ the Life from whom the Light comes and is lent as a line or clew of thread that followed conducts through the valley and shadow of death to the Life it self in which respect the Letter of the Law is called a School-master Tutor Governour under whose Tuition the under aged imbondaged ignorant ones may be trained up into a true understanding of the Truth as it is in Jâ—sus as by a Shadow Type Figure Festraw or Finger that points the Primarian Professors more distinctly to that they are to eye and aim at more then it self and by such as are in the faith and obedience to the light may be used too to make them wiser toward salvation and more perfectly furnish◠〈◊〉 every good work as he that is past a novice and is become a well-studied Scholar can and may but must is another matter read in the Horn-book as well and better than when he learned in it yet as to its being so omnibus numeris absoluta perfecta as thou bablest making it so perfect as to bring to the life that is a meer Antiscriptural fiction of thy own fancy for though a man may by the Horn-book learning become the more dispositively fitted to read in the Bible and other books of Latine or Logick and so by degrees come at last to the capacity and degree of a Doctor in the Vniversiâ—y yet he
Letter as profitable in a way that will prove little to his purpose the rest will frustrate his expectation of assistance from them sail him fal in with us neither expressing nor implying any such matter as the Scripture as he supposes but intending all the very truth we contend for against him viz. The efficacy profitable and powerful operation of the inward light Word and Spirit of God which he Ironically glories over as inania inutilia incerta minime necessaria fictitia rejicienda detestanda and such like Those Texts are Ps. 19.8 119.105 Rom. 1.15 16. 2 King 3.15 Iam. 1.21 1 Tim. 4.16 Isa. 55.10 11. Iâ—r 23.29 Ioh. 8.31.5 1. Ioh. 17.20 Rom. 15. â— Heb. 4.12 Here 's a whole Jure impannelled again of which he imagines that they will all give their verdict his way for the Scripture that it doth efficere ea omnia praedicté yea alia omnia perficere c. effect the things aforesaid yea and perfect or accomplish all things necessary to Gods glory and our salvation alone so that inania sunt falsa c. All Revelation or means of Revelation by these things viz. The spirit or Light within the Qua. call to are vain and false c. But setting aside two of them viz. 2 Tim 3.15 Rom. 15.4 as I have shewed above which though they do speak of the outward Scriptures being useful profitable and comfortable to the Saints yet prove them not to be therefore the only perfect standing Rule of faith and life for the reason rendred by T.D. why all Scripture that is by inspiration is not so because besiâ—es inspiâ—ation to make a Rule is necessary Gods appointment of Writings to that end pag. 43. of his 2. Pamph. which said appointment to that end the Book called the Bible hath not saving only that appointment of man not so much as one of all the rest of his Trusty Texts do either mention or mean ought of the outward Scripture I.O. cites and summons them all together to pass their Vote for but do all unanimously give their Verdict on the behalf of that holy Spirit Word and Light within which the Qua. stand to vindicate as the antient most perfect useful certain stedfast standing Rule of faith and life and way of Gods revraling his will to us and of our saving knowledge of himself and it and our duty to him in particular against that venome I.O. and T.D. spit out against them with which they are big I.O. specially under the slanderous disgraceful and opdrobrious compellations of uncertain dangerous unuseful in no wise necessary counterfeit abject detestable So that I might let them all pass take no notice of them unless he had brought such Scriptures in proof the Scriptures power and efficacy as make some mention thereof either expresly or implicitly at least yet since they make not little to I.Os. as they make much for the Qua. cause against him who affirm the word in the heart and light within to be that which he falsely and ignorantly asserts the Letter to be viz. the only standing Rule and way of knowing God savingly and means of Revelation of himself and wâ—â— and our duty to us of our obtaining life and that very self-evidencing effectual light and power of God to salvation I am minded to insist here a little longer upon them and perhaps upon such other Texts as I.O. elsewhere wrests this way in proof of the self-evidencing efficacy light and power of the Scriptures in his English Treatises as well as in his Latine Theses The first of I.Os. Twelve Texts Ten whereof nor talk of nor intend nor mention nor mean the Sripture at all viz. Ps. 19. it hath been talkt with already above where I have shewed that the Law of God which is therefore said to be a restituens animam restoring and converting the soul is the Light the Letter speaks of and not the Letter it self which any but a blinde man may see for what Letter was written when David wrote this very little more then the Books of Moses which I.O. himself and all men conâ—ess to be but the Old Testament which is but the letter that killeth for is that outward Letter of the Apostles and Evangelists were the new Testament as they call it yet none of that was in being till above a thousand years after David and the Old Testament that was in his dayes is now abolished neither it nor the Letter nor outward Statutes and Judgements of it being given to any but Jacob or Israel after the flesh as a type of the New Testament or Covenant that is now made good to Israel after the Spirit but that Text I say hath been unfolded enough before so that though I meet with it again here as I have done twice before and whether I may again or no it matters not but sure I am that some Scriptures thou citest four and some five or six times over at least in thy Book how much more I know not in proof of the Scriptures being this and that which testifie no one Tittle of any thing concerning the Scriptures at all so dry are our Doctors and Divines drawn and nearly driven to finde out furniture in the Scripture in defence of their false faith and meer figments about the Scripture I shall meddle no mo more with it here nor with the second that are sufficiently forespoken to though they both speak something as good as nothing to thy cause concerning the outward Scriptures viz Rom. 15. 2 Tim. 3. As for the other nine they all with one consent and more that elsewhere thou cotest do declare the Authority efficacy self-evidencing light and power of the word of God within which both the Qua. and the Scriptures bear one and the self-same testimony to but predicate nothing at all of the Scriptures which nine together with the rest that are coincident therewith and truly cogent to all mens consciences as concerning the witness they give to the inward word the outward Letter relates of I shall here take under consideration in what order is not very much material As to that Ioh. 8 31.5 1. in which two verses Christ to the Jews speaks of one and the same thing which run thus If ye continue in my words ye are my Disciples indeed and ye shall know the truth and the truth shall make you free If a mâ—n keep my saying he shall never see death I reply Reply Christs Word and his saying is efficacious and powerful to tree them that continue beleeving in it and deliver from death and give life yea that the Words he speaks are spirit and life according as he sayes of them Ioh. 6.63 and vers 68. the Words of eternal life which Text pag. 68. thou I.O. very falsely expoundest of Moses the Prophets and Apostles Writings this who â—â—â—â—ies Which word of his as it s heeded in the heart where it is spoken and laid up there till it dwell richly within sits men to teach
the light of God the wisdome saving truth immediate witness clearest way of Revelation soul-cleansing Law sure foundation most perfect Rule immoveable stedfast Standard of Gods setting up but it self is nos all nor any of this nor doth it at all any where avouch it self to be any of it at all The Scripture points to that which is the Power of God by the being of which in and upon his people who only own and joyn to it they are made a willing people in the day thereof when such as turn from and against the light which is the power and labour in the weak naked Letter labour in vain and are left unwilling to leave their lusts and lives for Christ as his Maryrs or outward witnesses did in all Ages But the Letter it self is not Power of God that sustained them in the suffering and inabled them to forgo what was dear to them and to undergo what was dreadful and destructive to nature in its dearest concernments The Letter tells us that the Saints did so and tells us and all Saints that we should do for Christ but the Power by which this is done is another matter then a Letter ad extra even the inward light Word and Spirit that thou doest despite to even that in the conscience that made them indure as seeing him who is invisible and discovered the darkâ—â—ss upon the discovery of which they rather chose death then to own it as Light and Truth not only in ages as high as Moses who by faith in the Light chose affliction rather then sin and feared not the wrath of Pharaoh but also from him downward as low as Maries dayes in which some died for denying the darknâ—ss of the Popes Dâ—ctrines of Transubstantiation c. which the Light in their consciences told them were too gross to be of God who yet by their confession could not dispute against it with Vniversity Sottish Sophisters Doctor Dunces out of Letter nor so much as read a letter therein and also as low as these dayes wherein by the Power of God many are born up to bear the Trials of the cruel Academical mockings scoffings scourgings inâ—lictings stonings bonds imprisonments abuses to death witness one of the first of the Lords two Hand-maids that were sent to warn the Vniversity of their universal abomiâ—ations at Oxford in the time of I.Os. Vice chancellorship there who perhaps may not be so learned literally though mystically and spiritually more in the Letter as obtuse aÌ„cuti â—omunâ—ioneâ— many of those dull-beaded nimble disputers out of it are in their bald fashion of Syllogistical form Neither did the Letter either of the Old Testament which is the Letter without of what things soever written or the outward Letter of the New ever conquer the world in which thou sayest it brought forth so much fruit further then into a meer empty fruitless form of Godliness without the power thereof insomuch that though as to the Primitive Christian Churches while they kept in the Light which the Apostles Ministry whether by word of mouth or Writing Letter Scripture was to turn them to walk by and beleeve in and in the Spirit in which they began till fooâ—ishly being bewitched from obeying the truth it self they turned aside to the outward Text that tells it and so thought to be made perfect by the flesh and the fleshly bodily exercises they found in the Letter which once used were as low weak beggeâ—ly elements for a time the power of God and godliness was much â—elt among them and abode with and upon them to the prevailing against the Powers of the earth and the overcomming the world it self and Satan the Prince of it by the blood of the Lamb and the Word of his Testimony not loving their lives to the death and much fruit of the Spirit and of righteousness was brought forth to the glory and praise of God But when Synods and Councels doting Doctors infatuated Ghostly-Fathers and such as admired their persons as they the persons of the Apostles and primitive Disciples began to bundle together what they could get of the Wâ—itings of such as were coaetaneous with Christ and the Apostles and without any such order from either Christ or the Apostles to canonize what in their conceits might be useful to others as they had found them t is like to be to themselves into a Rule or Canon and stated them into a common Standard for all to have their sole recourse to in soul-cases and matters of Christian faith and holy life and so to adore the dead letters of those holy living men and to run a whoring after some remnants of Writings that dropt from them then in the whole world now called Christendome instead of an Apostolical Spouse of Christ as Christians were at first presented a chaste Virgin to himself by them there stands up an Apostatical Strumpet that had the Letter and good words written there but neither the life of God nor the Word of life therein testified to that according to the nature of Error which is ever multiplying degenerated more and more into the dark till at last being gone from the Word Spirit Light and Life within to the outward Letter that relates of it they ran into the Wildernes of their own numberless senses upon it so that they lost the Letter also and fell from it into Tradition and a thousand Old Wives Fables and though it is good and acknowledged so to be so far as it is that the Protestants have marched from Rome under the conduct of the Leâ—ter yet for all they are come back from the blinde screel scrawls of the Popish Scribes for their smoaky imaginations to a pretensive profession of and prate prâ— Scripturis for the Scriptures unless they march on according to the conduct of the Scriptures till they come into the Light and Spirit which they point to and by a dotage upon the Scriptures ye would run from they are not so much as come yet to the Scriptures nor to conform to that counsel of the Prophets and Apostles given in it but are yet erring from the Scriptures even in and by their very eager Scriblings for it as the only most perfect Rule and from the only Rule of faith and way to Life the Letter is as loud for but that they are dull of hearing as they in their naked Writings are loud for the naked Letter it self And so it comes to pass that as Israel was of old who was as laborious in the Letter busie about the Bible and strict for his Scripture-standard as our Israel for the self-same which yet they confess too is abolished as to the Litteral observation of it with the Appendix of a few of Stories and Letters and Revelations of those holy men next to Christs time who by the Spirit wrote much more then is there own'd as their Standard I say as the old Israel proved as to God an empty vine Hos. 10.1 bringing forth
is not shewed by any thing but it self and rectum is ever mensura sui obliqui that which is infallibly right is the Rule and measure of manifestation of it self and of all the wrong and not retro any wrong darke crooked doubtful or fallible thing the Rule of that so the Spirit and Light of God by and from which and that but remotely too through mens hands the Letter had at first and now through fallible mens hands hath all its being is the Rule of trial for it self and of the Letter and of all false Spirits Prophets Doctrines c. yea it self and all things are made manifest by the Light whether approveable or reprovable works of flesh or fruits of the Spirit as the Letter sayes of it Gal. 5. Eph. 5. yea what ever doth make manifest as the Letter never doth or can without the Light and the Light doth often and did thousands of years without the Letter and before it was it is the Light And if any other should yet of all men I.O. cannot charge this on me as an Idem per Idem to say by the Spirit of God and the Light alone we must Try the true Light and Spirit and the false Spirits and pretences to the names of Light also for I say no more in it then the truth of the true light and spirit which himself sayes most falsely of the Letter when p. 51. he asserts it to be the Rule and Standard the Touchstone of all speakings whatsoever that that must speak alone for itself which must try the speaking of all but it self yea it s own also I.Os. 6. Argument to prove the Scripture and nothing else the only most perfect Rule and Standard is this viz. Ea omnia quae examinari probari debent c. All those things which ought to be examined and tried yea which we are commanded to try tanquam ad lydium lapidem as 't were by some infallible Touchstone by the Scripture whether they are true and agreeable to divine verity or not with free liberty yea absâ—lute necessity of rejecting them if not consentaneous to Scriptures those neither apart nor joyntly considered can be the Rules or Directories of Gods worship our faith and obedience nor are upon their own account at all to be credited But all Revelations Visions Spirits Dreams Enthusiasms we are commanded so to try examine and prove Therefore those are no Rules that are of themselves to be credited Rep. That Argument the minor of which is most false and supposes that infallible Spirit of God to bee now subjected as some underling to a fallible Letter now transcribed by weak men is founded on this Text 1 Iob. 4.1 and two more only beside those above spoken to viz. 1 Cor. 14.21 and 1 Thess. 5.21 The first of which I know nor why I.O. cites it it proving nothing to his purpose because Paul there quotes a Text out of the Law or Letter saying In the Law it s written with men of other tongues and lips will I speak to this people i.e. to the Drunkards of Ephraim yet they will not hear which first part hath not a tittle for him but the latter part of it much more against him then he is ware of being not wise enough well to weigh it And the second Text with the two verses before viz. Quench not the Spirit despise not Prophesyings prove all things rather against him that the Spirit which is there mentioned and not the Letter at all is that by which all things are to be proved What is said above to that Text in Iohn shall as well it may stand as answer to the said sixth Argument with this only addition that if we must go to the Scripture for the trial of all spirits even Gods as well as others then le ts go no further at first however then that in hand which tells us that the true Church who is written to in that verse wherein nor in any about it there 's not the least hint about the Letter had a secret taken whereby to know the Spirit of truth and the Spirit of errour versâ— 6. which the world and its Priests and people have not vers 2â— Every Spirit quoth he that confesseth Iesus Christ to be come in the flesh is of God and every Spirit that confesseth not this is not of God and this is the Spirit of Antichrist whereof ye have heard it should come and even now is iâ— already in the world Riddle me I. O. if it be within thy reach and from thence tell me which are the true which the false Spirits which Christs and Gods which Antichrists they that confess Christ Jesus to be come in the flesh as the â—uardo or they that deny the Saviour the Anointed to be come in the flesh as from the Pope to the least outside or nominal Christian and meer literal beleiver and professor among the most reformed Protestants save they who beleeve and live in the internal light and Spirit with one accord all do Looking at talking of belâ—eving the History of expecting justification sanctification righteousness salvation all from Christ only as he was made a man of outwaâ—d flesh and blood without them And if I. O. say in vindication of himself in this that that is the confession of Jesus Christ to be come in flesh which every spirit that makes is of God to beleeve the story of the Incarnation Life Suffering Death Resurrection c that is all truly related in the Letter without as 't was done in a figure of what was to be further and more spiritually and mystically transacted in his true body the Church whereof he is the head with a confident application of him and of the benefit of all the righteousness he did in that person by every man to himself as by way of computation and imputation before he hath it indeed imparted or conveyed into himself for this is T.Ds. and the whole brood of the back side beleevers and the Bastard Christians saith and confession of Christ to be come in the fleâ—h on the account of which they hope they are of God and shall be saved though they are far from witnessing or confessing the same Christ who is the Wisdome Righteousness Light Power Salvation and Image of God to be begotten conceived formed born brought serth incarnated risen from the dead living and dwelling within themselves where he hath lyen slain as an innocent Lamb from the foundation of the world in their hearts which therefore is to perish with the lust thereof which inward witness of the Words incarnation and dwelling in themselves they that were of God of old had Iob. 1.14 The Word was made flesh and dwels in us and we saw his glory and all now have who are of God and have not the vain hope of the hypocrite only which is as the giving up the Ghost when God comes to take aâ—â—y his soul Job but that hope 1 Iob. 3.3 which is
Copy of it as Professors have whom they will Iudge and be justified before for all the Professors boasting if they do the things contained in the Law as it s written in their consciences and much more to this purpose is so clear to them that in the Light with any solid understanding and not in their own benighted minds and prejudiced spirits against the true Light which the Letter points to read the first and second Chap. of Paul to the Romans thoroughout that all the Objections to the contradicting of this Truth we even thence plead against them made by our hasty opposers will appear to be but Obulaty sticks and straws reeds and rushes when as anon we must we come to examine them Therefore the premises well considered it will plainly appear that some measure at least of that saving Light and Grace which is sufficient to lead such as follow it unto Life is vouchsafed to all and every man Arg. 6. If Christ the Saviour and the Salvation of God it self be a Common Salvation given in Common to All and every man without exception so that All that will may have it then that sufficient saving Light that leads to it and the gift of that Grace of God that puts men into a power and possibility to work it out to themselves brings it to them and being not neglected but improved brings them to it must be given also in Common to All and every man else it cannot be said properly they are in posse to it or so much as that they may have it But the Salvation of God is freely given in common to All men so that every man who will may have it else God who means as he sayes and mocks not most men in such cruelty as to say to them whom he knows are lockt up so that they cannot come at it unless loosed by him who yet never intends to loose them here 's Salvation here 's plenteous Redemption for All you sinners which I would you should All have without respect of persons Take it who will freely as 't is freely tender'd else far greater vengeance shall fall on you then if I had never been gracious to you for refusing my rich Grace and Goodness which I would have had you enjoyed but you would not would not utter his mind with so many strong and serious Asseverations Complaints Commands and seemingly compassionate Câ—mpellations by which to take all scruples away and put his great and true love to them out of doubt as he does saying Look ye unto me and be ye saved all ye ends of the earth Behold my Servant I gâ—ve hâ—m a Light to the Nations to be my Salvation to the ends of the earth Ho every one that thirsteth come ye unto the waters and he that hath no money come yea come and buy wine and milk without money and price Hearken unto me and let your souls delight in farness hear and your souls shall live Why will ye die turn and live Chuse life that ye may live The Spirit aâ—d the Bride say come and let him that is athirst come and whoever will let him câ—me and take of the water â—f life freely The Son of man is câ—me to seekout aâ—d save that is lost I am came that they might have life abundantly Ye will not come to me that ye might have life He hath laid help on One that is mighty who is able to save to the utmost all that come to God by him Him that cometh unto me will I in no wise cast out In the Lord is compassion and with him is plâ—nteous Redemption Let the wicked forsake his way the unrighteous his thoughts and turn to the Lord for he is gracious and to our God for he will abundantly pardon he is long suffering not willing any should perish but that All should come to repentance wills that All should be saved and come to the knowledge of the truth God so loved the world that he gave his only begotten Son that whoever believeth in him may not perish but have everlasting life for he sent not his Son into the world to condemn the world but that the world through him might be saved He that believeth shall not be condemned but he that believeth not is condemned already because he believeth not on the only begotten Son of God This is the gift that he hath given us eternal Life and this Life is in his Son the Light He that believeth not makes God a lyar because he believeth not the testimony God gives of his Son In him is life and his life is the light of men and the light shineth in the darkness but the darkness comprehends it not He came A Light into the world and the world knew him not This is the true Light which enlighteneth every man that comes into the world Glory be to Gâ—d on high on Earth peace good will towards Men. Glad tydings of great joy which shall be unto All People to you is born a Saviour which is Christ the Lord the One Mediator between God and Men Iesus who gave himself a Ransome for All who died for All by the Grace of God tasted death for every man God commendeth his love to us in that when we were sinners Christ dyed for us dyed for the ungodly justifieth the ungodly i.e. from not in sin the Saviour of the world given as Gods witnesse to people a Leader and Commander to people if any man sin A Propitiation for our sins and not for ours only but also for the sins of the whole World in whom God was reconciling the world his enemies by his blood to himself not imputing trespasses to them that will not persist in their enmity giving out a Ministry of this reconciliation by whom as by Embassadors for God men are besought in Christs stead to be reconciled to God who made him sin who knew no sin that we might be made the Righteousness of God in Him The Wisdome of God that cryes out How long ye scorners will ye delight in scorning simple ones love simplicity fools hate knowledge Turn at my reproof I will pour out my Spirit upon you make known my words unto you Wherefore is a prize put into the hand of a fool seeing he hath not a heart to make use of it Because I call and ye refuse stretch out my hands to a rebellious and gain-saying people and no man regardeth but ye set at naught all my counsel will none of my reproof I also will laugh at your caâ—amity and mock when your fear cometh when your fear cometh as desolation and your destruction as a whirle-wind when distresse and anguish cometh upon you because ye hated knowledge and did not chuse the fear of the Lord for the turning away only of the simple slayes him And this is the condemation nothing else irrecoverably that light is come into the world and men love darkness more than Light which is come into them to save and
did not chuse the fear of the Lord would none of my counsel set at naught all my reproof which otherwise you should have found to have been the way of life I am in Christ reconciling the world to my self not imputing trespasses and I have sent out a Ministry to declare this my Reconciliation to the world as concerning all that 's past if they now do not 〈…〉 and abide in enmity I am friends unless they will needs fight on and fight it out with me to the last and then they will have the worst 〈◊〉 I have made him sin that knew none that they might be righteousness who are yet in their sins I have given him a Ransome for All and he hath offered himself and died for All that were dead in their sins and tasted death for every man Now then hear my Embassadors that pray you without as in my Sons stead who also himself by his Spirit strives with you to the same end within that ye would be reconciled to God and having those promises and received so much Grace as brings Salvation with it to such as despise it not receive not this precious Grace of God in vain but â—korse your selves from all uncleanness of 〈◊〉 spirit perfecting Holiness in the fear of God I have draâ—n you with the cords of my love ye will perish if ye refuse to return I say are ye not ashamed to go out as from God in whose name yet I am sure ye never went with the Doctrines that here under follow to publish to all people as Ambassadors from him his so large love and the great and wonderful things that he doth for the whole Creation of mankind saying What can he do more for you People the he doth unless you will have him violate his own unchangeable will for your sakes and save sinners in sin which he hath decreed never to do as irrevocably as he hath never to refuse such as come to him when he calls and hath enabled them thereunto And yet after all this good news glad tidings to the whole world offers of a Gospel of Salvation to all people as far as ye are able to proclaim them then to come in with such cold comfort again upon them as this and put such a Bit into peoples Iaws and bridle on their mouths â—â—nsing them to erre so as to go Round and tell them that of a truth and for truth they must take it from them and believe it as an Article of their Faith as Oâ—bâ—dox Doctrine that they are Heretical if they deny it viz. that though ye thus largely tender and offer Salvation from God to them All without exception on condition they come and so that if they come they shall be accepted and there 's Grace Mercy a Saviour and Salvation for them in Christ in whom they are All to believe even every mothers child of them for himself that it s there for him that he died for him and is his Saviour which is the only good news to individuals and to the universal world of mankind also for it s no glad tidings to a thousand to one in the World to hear that Christ will save some one of a thousand among them and damn All the rest or All the rest he is preached to doubly by his coming into it because they believe not in him who yet was never given for them and this on pain of double condemnation And though ye reveal this to them as the Will of God yet there 's no such matter of Vniversal Love or Salvation intended to them All as ye tender extend talk of proclaim and offer from God to them All but his Will in secret is otherwise then ye say these proffers are to another purpose then to this intent that they All or half of them either or any but a very few of them should have it even but to leave men the more in sorer condemnation though ye bid All come and welcome yet All can't come nay none without God who calls give his Saving Grace that 's true enough and most can never come for want of that Saving Grace for want of a sufficient Light to lead them which Grace and Light they want also upon no other account then because God never did nor never intends to vouchsafe it them and that he hath a reserve in his mind a certain secret will within himself not known to man which runs otherwise then his revealed wil does that ye declare even a secret purpos which yet as secret as 't is ye it seems pretend to know it and must be babling about it to the shaming and contradicting your selves i th' t'other even to give this Salvation but to a certain small number in comparison of the rest whom from Eternity he hath Reprobated and purposed personally upon Adams score shall go without it which sin of that single man shall so remain on the score with him for ever that upon the account thereof a thousand to one of mankind his posterity though yet he would in words shew himself more rich in mercy to them All then severe to take advantage against any â—o as to have it told thus in universal terms that his Son died for them All for every man the whole world c. should be left without any interest or share in it or potential title thereunto and howbeit he will have them all call'd to come and lay hold on it and promises made of Life to them on condition they come and believe in his Son and his love to them in him yet he so hates them personally before ever born or doing good or evil that they shall never from him be sufficiently impowered to come or believe as he could impower them if he so pleased nor be put into any capacity by him to châ—se the Life though set before them as well as the death with a chuse life that ye may live but be left for want of a will set at any liberty to chuse the good under a necessity of having the evil and to chuse either that or none and yet if they do not chuse the good too that advantage shall be taken the more against them to double vengeance on their heads for that helpless unavoidable fault of refusing the good and a quarrel picâ—t against them upon the account of the old intended praeterition and so double execution be done upon them now as rebellious against the Gospel of Gods Grace whereby he would in words alias seemingly though secretly he never would nor intended it have saved them and for not believing in his Son as theirs when yet he left them lockt up when he call'd on them to believe so fast that he knew they could not answer and would not so much as unâ—o se them neither to see if they would accept his love believe repent and make use of the remedy yea or nay in whom also if they had All believed most of them had as the case
is more universal according to the very litteral sense of the words then Vper Panton Anthropon Panta Anthropon Ercomenon Eis 〈◊〉 for All men every man that cometh into the world these specially this last every man is so indigitative and absolutely conclusive of each individual that it is not at all exclusive or exceptive of any at all and if every man â—n the woâ—ld be an indefinite phrase as T.D. ayes I know none is universal for All is not if it be so much more comprehensive then that of All without exception and if as he sayes every man that cometh into the world be but some a few of every Nation Kindred Tongue and People then I 'le read and render by the same rule the word every as affixed to Nation Tongue c. so restrictively too for who shall forbid me T.D. of All men can't thus viz. Every man of every Nation that is only some a few men of a few Nations â—f a few Families Tongues and People and then I 'le carry the boundlâ—ss Grace of God and incomprehensible Light of Christ into a small compass and diminutive corner of the world indeed But T.D. perhaps deems se imperatorem esse and so may Leges dare non accipere for when we use any term in a sense that troubles him then the phrase imports otherwise quoth he the words intend so or so it must bind and be cogent to us saying when he sayes Rex sum sic volo sic Iubeo Nil ultra quaero Plebeius but when we tell him as we do in this the words import otherwise the very literal sense of them cannot be that then he tramples that down Tush quoth he the meaning of those word cannot be as the Letter of them does import for then the Scripture must contradict it self it was an usual thing with Christ to speak words of a doubtful sense his meaning may be mistaken when his words are taken in the most ordinary and literal sense and so it would be if by every man we should understand every individual man Rep. Where note first that T.D. yields that the most ordinary and literal sense of every man is every individual man and that the letter of those words every man Iohn 1.9 does indeed import no other then we say against T.D. and I.O. viz. That the true Light which is that of Christ enlighteneth every individual man that comes into the world And so secondly to the contradiction of himself who so calls it that every man is not an indefinite but an universal phrase and so cannot have such a restrained sense as in some cases not all an indefinite expression may for mostly an indefinite it self is equivalent to an universal and if it be taken according to the proper import ordinary and literal sense of it it is to be read every individual man 3. That in those three places Iohn 1.9 Heb. 2 9. 2 Cor. 5.14 Christ enlightneth tasted death for every man died for all The letter and the true proper genuine ordinary and litteral sense which the words All and every man import is on the Qua. side by T.Ds. own free or rather forced confession and whether they who fighting and scoffing at the Light and Spirit within which only reveals it know it not or will grant that or no we know that we have the true meaning and mind of Christ. 4. What hath T.D. and I.O. left then on their sides to help themselves with Nempe velle suum cuique est nec voto vivitur uno every man his own will even what opinion he pleases Quot homines bis tot sâ—ntentiae as many more minds as men for they do not both in every thing fain the same nor doth each of them fancy the thing at all times alike but is at odds about it within himself I.O. hath two shifts as I have shewed but never a good one to slide away by but one of which T.D. shuts in with T.D. hath three two of which as short as they are of truth in his own intent extend far enough as is said above to give the cause contended for to us and the third which is I. Os. also hath nothing to say for it self but that it 's a wresting and restraining the phrases All and Every man besides their ordinary literal signification and import it cannot be as the words and letter of them doth import therefore it must be in this or else that sense which the letter of the words does not import Somewhat they would say but they cannot tell what Somewhat it is but no matter what so it be not the right meaning or true literal sense in a word all they have to trust to is their own muddy meanings foolish figments false 〈◊〉 unccuth imports on plain phrases which none but that some will need at all to mistake which who is such a fool as to be taken with the â—oyâ—shness of them may take and who will not may safely let alone and every wise man will feel to be foolish and every reasonable man will refuse as so 5. 'T is to be noted that when the proper ordinary literal sense of any words do but seem to tend toward their own turns our Divines insist much upon that intent and purport of them though they will needs make them mean another matter then they intend or truly import when the true interpretation of them over turns and thwarts the tenure of their false Doctrines and so Rule o'â—e their Rulâ— as they list according to their own unruly will and lay out the Letter like a piece of lead into what shape sense or form seems good to their own lewd Lesbian or petulant fancies and when it does not â—â—and handsomely to their particular private purpose one way they set it another and sometimes two or three wayes at once not determining which it is but saying It s either this or that or both So Io. Tom. and R. Bax. page 60.62 that Text Iohn 1.9 may be understood of this Light two wayes 1. All who are enlightned 2. The other sense is All sorts and Nations c. but not that of the Qua. though the letter it self imports it But page 35. 1 Pamp. both meanings are the Holy Ghosts the phrases will bear either senses and either of them cross the Qua. interpretation and when they deem they can make any use to help their crazy cause by the literal sense and import of the words then they will have that and so what a deceitful deal of-Do there is with T.D. about the import of the words a very Boy may behold up and down in his two Trisles page 5. 1 Pamp. That expression Luke 17.21 may import that the Kingdome which the Pharisees did upon a mistake look for without them was indeed Mark a Kingdome within them Here it seems T.D. unawares thought the import of the expression would have served his turn and was mistaken it serving the Qua. for truth whereupon upon second thoughts
are who where I now am cannot come but with the losse of that life they yet live and through the death of a crosse thereunto looking and skimming and scraping among the learned Scribes into the Scripture for the sense of it without the Spirit I can tell them by experience as well as by the Light in which it is seen and told them by my self and many more to what little purpose or profit either to themselves or their people who deaâ—ly pay for it they are by the best improvment of their natural capacities Academical Parts and such meer Animal Accomplishments pâ—ying into the privities of the Scriptures which according to I. Os. and specially T. Ds. his Principles and way of interpretation and giving meanings is more made to patronize and partize with the transgressions of supposed Saints then to promote the perfect purging from them in this world which yet the Scriptures truly plead not only a possibility but a necessity of before men die unless they mean to die for ever when T. D. and his abettors implead it as a very doctrine of Devils pleading rather because an impossibility of living without it a necessity of living in it while in the body Which said Doctrine of Perfectior or full pardon from sin here I shall have a few words about with T. D. by and by after an Addition of some few Arguments more in proof of the universality of Gods Love in the deaâ—h of Christ for All and of the gifts of his saving Grace or Light sufficient to lead All that follow it to Life vouchsafed to every man and some brief Animadversion of what more our Four fore named Antagonists argue to the contrary Arg. 8. If Christ died not for the whole world and for All and every man in it but for a few only and God gave him not A Light to be his Salvation as it is said Isai. 49.6 to All the ends of the Earth All which also he calls to look to him and be saved Isa. 45.22 to hear him that their souls may live to come to him even whoever will that they may find rest and have of the water of life freely Isai. 55.1 Matth. 11.28 Rev. 22. Then the world and most men who generally are damned for this very sin even because they believe not in hear not look not come not to Christ Iesus Iohn 3.18 Iohn 16.8 9. are damned for not looking to coming to nor believing in their Saviour when yet they had no Saviour of theirs to look at or come to or believe in But All men have a Saviour to believe in and look to and come to which for not hearing looking nor coming to nor believing in they are damned yea this is the worlds condemnation that light is come into it yet the world comes not to the light otherwise as 't is sottish Absurdity and lamentable mockage to call All to look and come to and believe in him so such inconceivable cruelty as Absit Blasphemia far be it from us to think there is in God to damn them upon the account of not coming or non-believing in him Therefore he is given a Light a Ransome a Saviour for All and every man Arg. 9. If it be a lie that Christ died for every man as we say he did and a truth that he died but for a few only as they hold then sith God requires Aâ—l on pain of damnation so to believe if every man should believe Christ died foâ— him God on pain of damnation requires most men to believe a lye and damns them for believing the very truth viz. that he died not for every of them and for not believing that which if they All had believed the most of them had believed a lie But Absit Blasphemia God damns no man for believing the Truth or for not believing that which if they did All believe most of them must necessarily and unavoidabâ—y believe a lie Therefore Christ did undoubtedly die for every man and not for a few only Arg. 10. If the Redemption and Salvation by the death and blood of Christ which we confesse actually to extend to none but such as actually believe be not truly given from God to every man as his as well as any man so that at least every man may really have it if he will then either it is 1. Because Christ is not a Ransome sufficient to save All Or 2. Because God wills and desires not that should save every man which is sufficient so to do Or else 3. because most men neglect that so great Salvation and put it away from themselves and will not have it when God would they should and thereby judge themselves unworthy of it Or 4. else for some other Reason But 't is not the first for your selves and All men confess a sufficiency of Redemption and Salvation in Christ for All men Nor the second for that were to make God whose wayes are all exact and equal so inequal in his doings as no wise man is to cut out a plaister as broad as a bushel to lay to a scare no broader then a shilling or rather upon your Principles of unavoidble sorer condemnation to the Reprobate part of the World by Christs coming into it to save it then if he had never come a Saviour into it at all to provide a plaister sufficient to heal the whole sore with an intent effectually to heal some very small part of it only but to render all the residue more outragious and farre sorer or to pay a Ransome sufficient to redeem a thousand prisoners for debt with intent actually to set some one at liberty and for ever lay all the rest up closer prisoners in the Dungeon Which absurdity and mockage and perfect hatred under pretence of love too far be it from any good man to father and fasten upon God and from me to fasten on any good man that in the least measure is merciful as God is merciful Moreover Deus nil facit fâ—nstra If ye say the third ye say no otherwise then that Truth with us that yet ye fight against viz. That God as he has provided life in his Son so he is as truly willing All men should live but that some will die and would gather men unto life save only that they themselves will not If any other thing be the Reason why every man may not as truly be saved by Christs death as any man it lies in you to assign it I know none Therefore Christ died intentionally to save every man Arg. 11. If All men are not put into possibility of life by Christs dying intentionally for every one of them if themselves chuse not death then it could not be said As by sin condemnation is come on All men so justification of life is come on All men and that the gift of Gods Grace and gift of God in Christ and the benefit and blessing is every way at least as large and some wayes larger
own understanding as the Clergy does hath but a fool to his Master yet so far as David needed God to know and try his heart and thoughts so far he needed Gods Light within him there being no way whereby God who searches the heart and tryes the reins to give to everyman according to his wayes both searches sees and alâ—o shews unto man his thoughts and leads him in the way everlasting but by his own Spirit Light and Word within man which alone is to that end quick and powerful sharper then any two edged sword piercing and dividing asunder between the marrow and reins soul and joynts and is a discerner of the thoughts and intents of the heart so that not any thing is bid from the sight thereof but all things are naked and bare before him with whom we have to do so far as with that Word and Light which is Gods own Witness within man whereof the Letter which is mans witness for God without man testifies which leads to the Light while that Light and Truth it points at leads only to the life and way everlasting of which sayes the Psalmist O send out thy Light and Truth that they may lead and that they may guide and conduct me unto thy Holy Hill and to thy Tabernacle Their 29th from Deut. 4.8 Psal. 147.19.20 Rom. 3.1.2 is thus What advantage then hath the Ierk and what prâ—fit is there in Circumcision if each Gentile had a Light within him as a sufficient guide in the things of God as the Qua. teach then they had known Gods Statutes and Iudgements Gods Oracles had been committed to them as well as to the Iews they had had as righteous Statutes and been as wise a Nation as they But these consequents are false and contrary to the Texts Rep. The advantage the Iew or Circumcision outward according to the flesh and Letter not Spirit over the Gentile or uncircumcision outward in the flesh and Letter was much every way and yet not so much as is inconsistent with each Gentiles having some measure of Gods Light within and the profit that the Circumcision had which ye repeat your selves yet are so blind that ye cannot see it was in that chiefly mark to them were committed the Oracles of God which term chiefly be tokens that in some manâ—er and measure the Oracles of God were committed to the uncircumcision also which term could not be properly used if the other had them not at all If one should say the Angel or Ecclesiastical Leaders of the Laâ—dicean Church of England are chiefly first or principally blinded that would intimate that the people are in some measure blind though not so much as their Clergy in things of God So this advantage the Iew had in that preaching the Covenants and Promâ—ses and tenders of Gods Grace was chiefly or first for the word is Proton Rom. 3.2 made unto them as Act. 3.46 to you chiefly or first Proton God having raised up his Son Iesus hath sent him to bless yâ—u in turning away every one of you from his iniquities So Act. 13. 'T was meet thâ— Word of this Salvation shâ—uld Proton first or chiefly be preached to you so sayes Christ Luke 24.47 That Repentance and Remission of sins should bâ— preached among aâ—l Nations beginning at Ierusalem Again they had the Tables of the Covenant and the outward Letter and the types and shadows of the good things and the earthly Canaan Kingdome City Ierusalem Dominion Dignity and Glory that were the figures of the true besides a measure of the inner light that led to the substance and that the Eternal Life lay in which the Gentile had some of together with them so the Iew still had the pâ—eheminence and pâ—â—â—rity had they had the consideration to have improved it but the chiâ—f price being put into their hands and they like fools not using it nor looking through all this to the end of the things now abolished nor to the Light and Power of the endless life but to the Letter and Law only of a carnal Commandment which they boasted of and yet brake it they lost that preheminence and let the Gentiles out-strip them and be chief as to the Iustification and they themselves became chiefly condemned Rom. 2.26.27 Shall not the uncircumcision which is by nature if it fulfill the Law judge thee who by the Letter aâ—d Circumcision dost transgress the Law And verse 8.9.10 Indignation wrath tribulation anguish upon every soul of man that worketh â—vil to the Jew first or chiefly Proton and also to the Gentile So 2 Esdâ—as 1.37 Though they have not seen me with bodily eyes yet in spirit they believe that thing that I say but if we speak of the true Circumcision which is that of the heart and spirit not of the Letter and of the true Iew inwardly his advantage over the Iew outward and the outward Gentile his advantage is indeed over all for his praise is not of men but of God himself And this is that Israel of God and that Iew and not the Synagogue of Satan that say they are Iews and are not but do lye Rev. 2. whose the Salvation and Kingdome Glory and Covenants and lively Oracles and All is for Salvtion is of the Iews Luke 18. of Abrahams Seed which are Christs and Heirs according to the Gospel promise heirs of the world and blessed with faithful Abraham as they are of his Faith and his children doing his works who did not kill Christ as the Clergy does Iohn 8. Rom. 4. Gal. 3. before the feet of which Iew the Lord will make the pretended Iew whether natural Iews or meer nominal Christians to fall down and worship and to know that he hath loved them and these are those Iews that Israel and Iacob but that the blind cannot look through the vail into the end of the Type which is abolished of whom it s said Psal. 147.19.20 He sheweth his Word unto Jacob his Statutes and his Iudgements unto Israel he hath not dealt sâ— with aâ—y Nation and as for his Statutes and Iudgâ—ments they have not known them for howbeit it the natural Iew outward knows much that his Leâ—ter tells him and by the outward hearing of the ear the outward Statutes and Iudgâ—ments of God and also the outward Gentile though nominally Christian by his light within as well as that natural Iew by that and his Letter too knows the Iudgements of God Rom. 1. that those that dâ— such things as thâ—y do are worthy of death yet the Iew in spirit or Christian by nature not name only having within himself as Paul and they 2 Coâ— 5. known the terror of the Lord and felt the weight of his hand for sin and seen hâ—w fearful a thing it is to fall into the hands of the living God and known the power of his wrath while his Judgements which begin at his own house past upon him in his own Conscience which who e. but they knows saith the
to face each other but when that came then he saw sin was alive in him and he dead and that he was then while beginning to war with it sold under it and captivated by it and wretched by reason of it Rom. 7. but that now when he wrote this the Law of the Spirit of Life or Light in his mind which was by Christ had made him free from thâ—t Law of sin and deaâ—h which warr'd in his members and oft enslav'd him I say when Paul made this and many other modest acknowledgements of Gods Grace and Power towards him in delivering him and how now he walkt not after the flesh but the Spirit and how holily and justly and unblameably he and other Apostles behaved themselves 1 Thes. 2.1 2. 3. c. and should have said as to the same effect he did that they were no lyars nor deceivers nor wicked ones nor hypocrites and 2 Cor. 13.8 could do nothing against the truth as every sin is but for the truth and such like Whether I.O. would have punisht him as an Impudent Boaster yea or no and have put him in Bâ—cardo where besides whippings and other punishments and abuâ—es some of the Qua. have been put if yea see what kind of provision the poor Flock of Christ must expect from out of the silken Snapsacks of these University Shepherds and Overseers if they had the over-sight of all Corrective as much as they have it Directive over Magistrates and all And what a Generation of Godly Ministers as they have been call'd have grown up under pretence of Reformation of late even in old England which has been so long renewing as well as in New-England which is now growing old again where they punish the same seed to deathâ— where however they idolize Christs holy Apostles now they are dead would no less then persecute them were they now alive if nay I would know Quo Iure some Reason if that these Rabbies can render a right one why the Saints that walk and live in and after the same holy Spirit now that leads into all truth and no transgression and witness the same freedome from the Law of sin thereby should for making the same confession to the glory of Gods Grace be so ill used as I.O. would have them as Impudent Boasters any more then them of old What ever the Qua. do and are who by the Grace of God being what they are glory in nothing of their own knowing they have nothing but what they have received I shall here clear many Clergy men more then any men unless some Lawyers be as clear as them from that so punishable crime of glorying and boasting in being free from the least sin or from those fore-named grosser evils either for as if they should be found glorying in freédâ—me from either they would be found lyars one way more then now they are so in truth both those kinds of wicked hypocritical deceitful lyars I mean in plain terms many Priests and some Lawyers who can neither of them live on poor mens labours as many of them do in all lands any longer then while men lye dead in their trespasses and sins are for ought I find so far from glorying in their immunity from those and all other iniquities that like those old Christian Enemies to the Cross of Christ Phil. 3.18 19. whose end is destruction whose God is their belly who mind earthly things and whose glory is in their shame they glory yet in that immunity and freedome they can get from the powers that are intoxicated with the wine of the wrath of their fornications to commit all evil and so continue in those lyes deceits frauds cheats hypocrisies bloody persecutions spoilings of mens goods devouring Widows houses for Tythes and for a pretence making long prayers and much more wickedness and prophaneness which from these Law and Gospel spoilers is long since gone forth into all lands By that little Cloud then which appears dropping from I.Os. pen though no bigger then a mans hand we can see his complexion and what muddy stuff was working what bloody storms of persecution were brewing in I.Os. mind against that more tender and true Tenet of perfect purging from sin in this life and the innocent Asserters of it and so I shall take him till he either takes in again that terrible tale of his or at least till he tells the world that it repents him that ere he told it for a joynt Antagonist to the Quâ— together with T.D. in that point Nevertheless T.D. being the only man that mannages that matter more at large on behalf of himself and many others I shall without more ado let this short Return stand as to I.Os. brief opposition of us in this point of perfection and the rather sith I believe it will be long enough ere it return from him to us again with any solid or satisfactory answer and address my self to deal more down-rightly yet no otherwise then uprightly neither with T.Ds. writing with whom I together with R. H. G. W. and A.P. also once have had to do about it by word of mouth The second Quest. between him and the Qua. as himself relates both it and what little he thought fit which is scarce one word to his ten in such manner also as might best serve his turn to set down of our Discourse with him about it 1 Pamp. was this Whether in this life the Saints attain to a state of perfection or freedome from sin Which we as to the possibility thereof viz. that they may and also as to the necessity that they must be purged from sin in this life or no where there being no Purgatory in the world to come holding in the affirmative T.D. brings in himself replying thus T.D. Your Doctrine of perfection is against the tenor of the Scripture let us hear what you can say for the proof of it And to R. H. urging 1 Ioh. 3.9 Whosoever is born of God doth not commit sin T.D. replyes thus viz. T.D. That cannot be meant of freedome from sin but either there is an Emphasis in the word sin intending under that general â—eâ—m one kind or sort of sin which is spoken of 1 John 5.16 There is a sin unto death Or if not in the Substantive on the Verb Poiei which notes to make a trade of business of sin as 't is explain'd ver 8. where he uses the same Verb for the Devil sinneth from the beginning He hath never ceased to sin since he began thus indeed the Saints sin not but a course of sin is broken off and there is not such a free trade between the Soul and sin as in the state of unregeneracy whereof this is given for one character that cannot cease to sin 2 Pet. 2.14 Rep. 1. Here thou art in thy old wonted way of scruing the Scripture besides the proper import and ordinary literal sense of the words and true mind of the Spirit in them into thy
with Luke but with the Spirit of the living God not in tables of stone as of old for a figure hereof by the finger of God but in fleshly tables of the heart in which may be read and understood not onely as in the Scripture and the Law without the right that is what you should do and should be but the fact also that is what you do and what you are For to know Thy self whom if thou knowst not thou knowst not Christ whom if thou knowst not it s no profit to thee to know other things this comes no other way then by an inward beholding of thy self in that more inward looking-glass namely the light of Christ by which God shines in the conscience which light leads those that follow it to hear that true and living word of God of which the Scripture declares that its powerfull and mighty and sharper then any two-edged Sword piercing even to the dividing of the Soul and Spirit and of the marrow and reines discerning the thoughts and cogitations of the heart before which all things are naked bare that it is as fire and as an hammer breaking the Rocks in pieces and causing all things to tremble at the hearing thereof which was in the beginning before the Scripture was which testifies of it concerning which the Scripture both Old New doth truly testify it 's not far off but nigh in the heart and mouth that thou maist do it even that very word of Faith the Apostles Preached 24. This light is that good old way Older than the Eldest among the Sects of this age whether of Iewes or Christians who all in the mean time namely both Catholiks and Lutherans and Calvinists Baptists c. every one professing themselves to be the Antient est have divided the Grand Tree of the old Roman Church into so many branches lesser boughs and little twigs that the whole Body thereof wil ere long be sick even unto death She who hath been so long the Mother of so many children is almost now devoured of Her own children This light I say is that Antient way unto which God by the Prophet Ieremiah called back the Israelites when degenerated from God into their own traditions saying stand in the wayes and see and ask for the Antient paths where i that good way walk therein and you shall find rest unto your souls but they said We will not walk therein hearken to the voice of the Trumpet but they said We will not hearken 25. This Light is a Teacher that cannot deceive for it is the Testimony of God which is greater than the Testimony of man nor yet can it flatter for it reproves every one justly not justifying the wicked and condemning the Innocent but telling every one the Truth concerning himself directly as the case is and no otherwise accusing and excusing then God himself from whom it is for if by that which is shining from God in thee thy own heart condemns thee there is no God without that holds thee guiltless but when by that thy heart condemns thee not then maist thou have boldness before God 26. Finally this Light is that perfect law of Liberty of which whoso is a hearer and not a doer he is like a man that beholds his natural face in a glass which so soon as ever he hath beheld and is gone away he straitway forgets what manner of man he was but whoso looketh into it and continueth therein and is not a forgetful and an idle bearer but a doer of the work this man shall be blessed in his deed Henceforth therefore who ere thou art who wouldst know thy self do not seek thy self out of thy self but behold thy self within in that inward Light which inwardly gives the diâ—cerning not only of the good and perfect mind and will of God concerning thee but also of thy own mind and of thy whole self and that so perfectly that concerning these and even all things pertaining to the Salvation of the Soul and the Kingdom of God with the Righteousness thereof and what Haereditary right thou hast therein which is nigh wch is within saith Christ to the Pharisees who never entred into it there is no need that thou shouldst go forth of thy self in order to a further evidence and understanding of them yea thou knowest more than enough already if of the good will of God thou knowest more than thou livest up to for what good is only known and not done tends only unto thy condemnation In all openness and plainness and not in knowing what is to be done but in doing what is already known stands the Salvation of the Sons of men 28. Moreover what hinders unless they be delighted in the blinding of their own eyes the stopping of their eares and the hardning of their hearts in rejecting the councell of God to their own perdition but that the wicked may come to the life of God from which they stand estranged for the way to that life howere it 's narrower and straiter by reason of the Cross of Christ which is dayly to be taken up by those that follow him then that wide and broad way that leads to destruction for which cause it is that so many enter in by this and so few by the other yet is together with that which tends unto death so plainly made manifest by the Light that unless it be to such as are willingly ignorant it cannot easily be hidden 29. For the fruits of the Spirit or works of the Light which are righteousness love goodnes faith gentlenes sobriety temperance chastity which who so brings forth to God lives with God and sees God are manifest to every one that doth not wink against the Light in his own conscience and the works of darkness or of the flesh such as are adultery fornication uncleannes lascivicusness idolatry witch-craft hatred variance emulation wrath strife seditions heresies envy murders drunkenness revellings and such like which whoeever doth shall never enter into the Kingdom of God are manifest saith the Scripture and that not so much by the Scripture as by the Light to which the Scripture testifies and by which they were manifest in the consciences of men before the Scripture was and are made manifest at this day where the Scripture is not by which also they would have been made manifest if the Scripture had never been For all things that are reproved saith the Spirit in the Scripture are made manifest by the Light for whatsoever doth make manifest is Light 30. To this therefore all apply your minds to this come in this walk and continually abide even in the Spirit of God which reproveth the world and comforteth the Saints called redeemed and chosen out of the world Here stand continually that ye may both know your selves and comprehend false Spirits with the works and children of darkness who are comprehended and discerned by the Spirit by the