count upon it that God impures it so as to compute him or any Righteous Holy Good c. upon that mere account of his own so counting en't and confident believing it so to be before he find and feel that by his Faith in Christs Light which such Fanciers as I.O. T. D. and most Divines and their Disciples are far from Faith in while they fight against it as fiction it be revealed and â—rought in himself and imported to him to making of him Righteous as Christ is and to the purifying of him in fiertâ— till he come in facto esse to be pure as Christ is pure 1 Iohn 3. To walk as he walked and as he is in whom is no sin and in whose mouth was found no guile even so to be in this world and so are his Sants that stand with him on Mount Sion redeemed from the earth without fault before the Throne Rev. 14.1 and layes claim to the blessedness in Truth Psal. 32.1 2. Psal. 119.1 2 3 I say if any man thus believe Trust and Hope as aforesaid his hope is but vain and not that of theirs 1 Iohn 3.1 2 3 4. nor the sure and stedfast Anchor of them Heb. 6.18 19 20. that enters into that within the vail whether the Fore-runner is entred making the way for such onely as follow him in the daily Cross to the Carnal mind yea his belief is but blind his faith meer fancy he feeds but upon ashâ—s a deceived heart hath turned him aside his trust is in lying words he leans upon nought but lyes a meer lye is in his right hand Christ is not his nor his Righteousness his as yet neither is he Christs while he lives in his lusts and his lusts in him while alive to the world and the world to him for as it is in the Verse next after that I last argued from Gal. 5.23 24. They that are Christs have crucified the flesh with the affections and lusts thereof upon that Cross of the Lord Jesus then which Paul glorified in nothing more as true Saints now do while the world is ashamed thereof that is the light by which Christ condemns all sin in their flesh that the Righteousness of the Law might be fulfilled in them as truly as in himself and they walk no more after the flesh but the Spirit by which also Paul was crucified to the world and the world also unto him And now whereas T.D. and those Divines from whom he must come to be divided before ever he know his part in the undivided Christ do uno ore confesse so far unto this truth as to tell it further then they are aware against their wills while they tell us that the good works and fruits of the Spirit and Christ righteousness within the Saints and the obedience which by him they are enabled to perform are not onely that which makes men meet to enter but are also all the righteous mens evidence for heaven both in faro ecclesia conscientie for I know no man among them that sayes any other then thus that no men can know one another nor any men themselves to be Christs and heirs of heaven and to have right to enter there and that the faith in Christ which they professe whereby they say they stand entitled to the righteousnesse of Christ without them is true living saving justifying faith and not fancy dead unprofitable and good for nothing ' but as it is accompanyed with the other fruits of the Spirit and good works which serve â—ay they to justifie every one that is justified without them say they in the sight of God in his own sight and conscience and in the sight of men I shall take all our Doctors at their words so far as they do yield as Pharaoh did to Isâ—ael by a little and little at once in order to the winding of them in at last whether they will or no to yield us the whole Question in every inch of it wherein they stick for we shall not ere we have done leave them so much as a hoof thereof behind and while it is in and upon me say something more to these two grants of good works giving 1 st meetnâ—sse for entrance 2 evidence of our Tâ—Se to the inâ— heritance and the truth of that faith which though it never be alone say they yet along gives on our part true Tâ—le to it As then to the 1st I muâ—e what great difference there is but that they who where they should not make two into one as T. D. does Pauls own righteousnesse and that of Christ in him love as much when they need not to make one into two between the matter of merit and the matter of meetness that our Divines can digest it exceeding well to have it said the fruits of the Spirit and Christs good works and righteousnesse within his Saints onely makes them meet to inherit but can't digest it at any hand to have it said that these of Christ and his Spirit in them do meriâ— the inheritance or make worthy of it Doth not the â—ame that makes meet and fit for merit or make worthy of it and enright to it in some â—ort and in Scripture sense at least The whole course of which tells you not onely as you tell one another often but that you often untell it again when you tell that of necessity men must sin while they live â—hat no sinners nor unriâ—hteous ones of any sort have in any wise any right to inheritance in the kingdome or are either meet or worthy to be any where but without the holy City together as fearfull unbeleiving dogs and abominable in the lake of fire but tells you also verbatim in many places of all their and onely their right and worthynesse to enter who by Christs power do the samâ— will of God he did and have and work the same righteousnesse that he did in himselfe within themselves 1 Thess. 1. They that sufâ—er'd for the kingdome were worthy of it 21. Math. 8. Not onely they that came 〈◊〉 when bidden to the the marriage were unworthy but such also as took themâ—elves to be entitled upon bare bidding and so as you do ran in all the hast and thrust themselves in as those that had the onely right and who but they the worthy guests that thought there was no need I speake after the manner of men of the â—lâ—ves and Ribbons I mean the Wedding Robes of Christ righteousnesse to cloth their own persons as if what he only wore 〈…〉 Theirs too so far as to enright them â—hithâ—r were for all their more bast then good speed thrust out at last as uâ—worthy to be there where had they been â—s well suiâ—ed as they were willing to have the good 〈◊〉 might there upon deservedly enough since the invitation was free and though a gift yet what more free the gift Have stayd there among the rest as worthy And the few names in Sardis that had not
true that as Iannes and Iambres withstood Moses by imitating what he did by the finger of God and acting outwardly so as he as far as they could till they were forced to confesse they could now fainedly follow no further and in a seeming shew did the same by their Enchantments So 't is now the Saints pray so do the Sinners the Saints fast so do the Sinners the Saints preach of a Gospel a Kingdom to come so do the Serpents the Saints meet so do the Hypocrites the Saints Worship so do the Idolaters the Saints in the Power and Spirit of God professe to be Godly and Holy so do the zealous Sorceters in words who bewitch the people that they cannot believe and obey the Truth and their several seduced Societies which have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Form of Godlinesse denying the power thereof c. And as it is true that as the Quakers Tremble at Gods Word so that the power of Gods voice which shaketh the Cedars of Lebanon when heard as well as the lower shrubs ofâ—â—times greatly affecteth the outward man so the Devil may cause some of his deluded ones to seem only to do the like But what of all this Scillicet because there is something done in Deceit therefore nothing now done in Truth some Quaking is of the Devil therefore none of God himself This is the sum of I. O's sayings of all the Quakers in grosse if not learn henceforth I.O. to take forth the prelious from the vile as Gods Prophets do who are as his mouth Ier. and not to jumble these together in one as hitherto thou hast done till then I tell thee from the Quakers so called that faining and being driven by the Devil thou fatherest on us we are far from and deny it as one of the many Lyes the Devil drives thee to defame us with who are in the Truth which the Devil abode not in whose Works with himself and his Lyes and that Deceit which is of him and dwells in thee we deny and defie also for ever And now whereas thou talkest of only Liberty and Glory and Fellowship with the Father in these dayes of the New Testament and such Quaking Trembling Terrour Dread c. as greatly affects the outward man as a matter belonging to them of old only to the Iewish Paedagogy c. as if the Word must come to you now in a smoother manner then to Gods Servants and Prophets heretofore Herein thou talkest as if the time of all such Trouble Terrour Dread and Trembling at hearing of the Word of God as usually affected the outward man and was in the Prophets was all perfectly past and men should see no more of that in the world among the Servants of the Lord from that time and forward wherein Christ after the flesh was outwardly incarnated Crucified and Risen again from the dead and all the Appearances of the Lord to his Apostles Prophets Messengers Ministers and Servants whom he sends forth on his Errand into the world now a dayes are only in liberty glory dreaming pleasantly in thy dark mind of ease rest peace and familiarity with the dreadful God before thy time damning down the rough severe troublesome terrible trembling spirit doctrine and Ministry of the Quakers to thee ward and thy serpentine generation of Vipers that would fain flee the wrong way when ye are warned thereof from the newes of a wrath yet to come to your lifelesse Formes and fig-leaves and false biding-places sandy sickle foundations literal lurking-holes fained pretences bare Bible bulwarls selfish Fastings Prayers Praisings Preachings misty empty pithlesse and poor Professions as a Doctrine of Devils as a ministration wherein either fictitiously or rather really they are acted surpriz'd by the Devil with trembling in their holy services Ex. 1 S.I. as they said of Iohn that came Fasting and Reproving Iudging and Threatning laying an Axe to the root of their fair leafy tree and flourishing formal prosessings of the old Prophets Words and Writings and pretences to Abraham as his Children and Moses as his Disciples and the Scripture as the Scribes and Openers of it and telling of wrath to come upon them and unquenchable fire to burn them up as Chass this man hath a Devil away with him give us a Ministry that will speak comfortably to Ierusalem Seers that will see better things for Sion that shall answer the Messengers of the Nations that enquire of them the Lord hath founded Sion 't is Babylon that is to be confounded O ye Quakers ye Seers flee ye far away hence to Rome to Papists Iesuites Iewes Turks Heathens among whom many Quakers have been but few or none of our Chimney-corner Church-men that I know of but come not hence with your Plumb-line thundring words of Iudgement laid to the line and Righteousnesse to the Plummet and laying waste the High Places of Israel and the Sanctuaries of Israel with the Sword of the Lord this our Land of Israel ought not to bear these words 't is disturbance tumultuousnesse and Conspiracy against the Pious Magistracy and the Godly Ministry in the midst of it Prophesie no more such rough things at Bethel they are not right things here Prophesie to us Placentia Prophesie smooth things alias Deceits we are the Preists of Bethel the house of God Amos 7.7 c. we are the Ministry of the reformed Churches we are the Well heads and feed at the Fountains from whence Souls draw all their Refreshment we are the Doctors Deans Principals Provosts Presidents Wardens Masters of Magdalene Christ-Church Iesus Trinity Emmanuel and such like Christian Colledges and Halls the Religious Nursing Fathers to the Nursing Mothers themselves that are alias ought to be the very Nurseries of Learning and true Religion If ye come to us with a Word from the Lord come not in your wonted trembling postures and obstreperous horrible vociferation wherewith ye dreadfully found it out throw our Streets Cities and Temples know the Lord as if we were without God in the World Prophesie no more ye Fanaticks to us in your pretended movings by the Spirit if ye do ye must bear and take the shame of the Stocks or the Cage or the Whipping-Post and a Passe to the place from whence ye came or the pulling off your Robe with the Garment or the stopping of your Mouth with stones and the Pumps and Mire and Dirt or such like Mic. 2.6 7 8. But vers 11. if a man walk in a Spirit of Falshood do Lye will Prophesie to us of wine strong drink Ease Pleasure Peace with God in our sins impossibility of being purged from them till we die and of Salvation and Iustification of us by the Example of David while under the guilt of Murder and Adultery and of Profits and Preferments and more Maintenance for a Godly Ministry that suppose Gain to be Godliness let him come he is a Gospel Minister he shall even be the Prophet among our
in the Translation because of the ignorance of these Accents as if only by their Order the true Connexion and Distinction of Senses could be had Therefore let no English Man quoth he think he hath not learned the Hebrew Tongue if he know not these Accents and the infinity of work in them but rather with me pitty the pains of those painful Germans and Scots upon such rotten Principles and learn hereafter of them to labour upon a sure ground or to think that God hath laid a Curse upon his labour Sysiphi Saxum a stone that will give him an endlesse and unprofitable Work and I wish this painful man and Buxtorf and all those that are so busie about the Pricks and will not believe that excellently and exceedingly learned Author Capellus French Professor at Lamar in his Arcanum Punctorum Revelatum Printed in the Oriental Printing-house his own at Leyden 1625. that they may bestow their pains upon â—etter work then about these Triflâ—s of the Points and the Samaritick Letters if they or those wherewith the Bible is now Printed be the true old Hebrew Character when as both are of the same Essence and one no more true then the other all that can be said for Accents is that one Accent may do the businesse lifting up the syllable where it is They are unreasonably and without sense called Grammatical and Rhetorical for Rhetorick speaks not of Accents And much more from pag. 172. to pag. 174. Alas poor Souls have ye no better Guides then Points Vowels Accents no marvel ye have been no better then blind Guides to the Blind who are no better guided your selves into the whole sacred Truth and secret Councel of God then by such dimunitive twinckling sparks as these that ye have kindled and compast your selves about with and walk by the Light of which are so far from rendering other things discernable that ye cannot yet distinctly discern either what or where they are your selves Do ye expe infallible direction from such a Will-with-a-wisp or Walking Fire that leads you into such Brakes of Contention and Bogs of Vncertainty that ye are fain to Confesse ye know not well where ye are but in a Wood in a way and businesse wherein all things are carried to and fro by utter uncertaâ—n Conjectures pag. 330. while â—e are beating your selves about after it and beating one another about it I tremble to think what will become of you indeed and what will be the issue of this Supposition that Letters and Tittles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye are tattling endlesly about and Points and Vowels and Accents and such Accidental Attomes as are not Essential to the Text much lesse pertaining de esse to the holy Truth should be for Guides But in general this I know that till ye come to the infallible Spirit and Light within that leads if your Letter lye not into all Truth such as follow it whether they be such as have skill in your Points Vowels and Accents yea or no ye may walk on in the Light of your own fire and the sparks that ye have kindled but this you must expect at last from the Lords own hand to lye down in shaking shame and sorrow One thing more I.O. and more remarkable then the rest of thy confused and pedling Work about these Points is the flat Contradicton that thou givest to thy self herein as well as often in many more Points and that thy own sayings concerning them in some places give to what thou utterest of them in some other which I shall here set before thee and the World as it lyes in thy own words that thou mayst see how rawly thou runnest forth in hast to render thy self ridiculous to all men by thy indigested doings in which thou art justly left of the Lord to run in rounds for thy malitious medlings against his people Pag 217. Speaking against the asserted Novelty of the Hebrew Points Vowels and Accents thou writest thus J. O. I shall manifest it is fit they should be all taken out of the way if they have the Original assigned to them by the Prolegomena Reply Yet two Leaves after viz. pag. 221. to go round again thou writest thus Grant the Points to have the Original pretended yet they deserve all Regard and are of singular use for the understanding of the Scripture so that it is not lawful to depart from them without urgent necessity And yet to go round again pag 244 thou writest Semi-diametrically Oppositive thuâ—f I must crave liberty to professe That if I could be throwly convinced that the present Punctation were the Figment and Invention of these men I should labour to the utmost to have it utterly taken away out of the Bible nâ—r should I in its present station make use of it any more To have it placed in the Bible as so great a part of Secundum Te the Word of God is not tolerable Here 's a pretty Triangular piece of Work two Corners of which square a squint with the third in which I.O. dances the Hay up and down in and out by himself alone like Three Kites in the Clouds of Confusion CHAP. V. AS to the matter of the Scripture remaining entire to a Tittle in the outward Text of it as at first given out what a fidling and pidling makest thou to prove and make it good what Figures dost thou cast in thy Fancy throw that part of thy Second Treatise wherein thou treatest for it for the defending of it and to fence off that fault of falshood from falling upon that thy Arch-Assertion having once over-shot thy self-so far as in thy First Treatise as false as frequently to affirm it and yet when all 's done after thy tedious Tracings to and fro in thy wonted Wood of uncertain Talk Conjectural Discourse and in the toylsome Thicker of thy own untrusty Thinking thou art fain to Confesse enough to the Confutation of thy self and the Contradicting of That thy Position in the strictnesse thereof wherein thou tooth and nail Contendest for it as no lesse then a very Fundamental part of That Faith which was once delivered to the Saints But that I may not seem to wrong thee by Representing thy Arch-Assertion in a stricter way or by stretching or extending it in my Animadversions on it beyond the exact measure of thy insert and meaning in it unless thou wilâ— have us to judge thee one that speakest one thing and meanest another as T.D. sayes God doâ— which is as bad let the Reader together with my returns therto take it in thy own terms as it lies spread and sprinkled up down in sundry Expressions sounding out in sum the same thing as to thy purport in them over many parts and in many particular pages of thy Two English Tractacles I.O. Pag. 14. The whole Word of God that is Secundum Te still the Scripture Text or Writing of it in every Letter and Tittle as given from him
O. what Text of Scripture God ever made such a Promise in concerning the Text or the Scripture that he would in his Care and Providence preserve every Titt'e of that outward Writing for his Church and his Words sake which was written at the motion of his Spirit so that it never should be so mis-transcribed in any Tittle of it but that in the Greek and Hebrew Copies not English mark that nor any Translated but only Transcribed Copies he would keep it from being so adulterated vitiated altered depraved and interpolated as not to be every jot the same verbatim as at first I say I. O. where is that Promise so made to this purpose which his Providence is so engaged to answer Is it in Isa. 59.22 the place thou quorest together with a whole nest of others to the same end p. 155. viz. Matth 5.18 1 Pet 1.25 1 Cor. 11. Matth. 28.20 not one of which make one jot of mention of the Letter Text or any Tittle thereof at all That in Isaiah there cited is hinted at and harp upon to the same Tune in 7 or 8 pages in thy 2d Treatise viz. 155 167 168 169 273 317 319. In all which more or less in whole or part thou talkest much of the Transcribers lying under a loving and careful aspect from the Promise and Providence of God in beir transcribing alluding all along to Iâ— 59.12 as if God had there engaged himself by Promise as it were to guide their hands that they should not erre in a Tittle for his Word and Churches sake but is there the least Tittle of such a Promise there made and look it â—ore again and see if there be such a thing touche upon in the least either expressly or implicity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thou speakst or by consequence either immediate or far fetcht the words are these to the Church under the new Covenant or Gospel My words which I have put into thy mouth shall not depart out of the Mouth of thy seed nor out of the mouth of thy seeds seed from henceforth for ever Here I confesse is a promise to keep his words in the mouths of his Servants under the Gospel in the latter dayes especially so that they shall by word of mouth and writing bear Testimony against the world to his Truth and Name even the whole seed of the Righteous successively for ever without fail as now they begin to do even â—abes and Sucklings out of whose mouths and stammering lips the Lord is speaking to reprove the world and the proud Doctors Pharisaical self-seeking Teachers and to convince all ungodly ones of their ungodly deeds and hard Speeches they speak against him in his Saints in whom he comes to Judgement but what 's this to the preservation of I. O's Greek and Hebrew Texts to a Tittle without alteration This is not spoken of the continuance of any outward Scripture but of that word of Faith in the heart and mouth which the Apostles Rom. 10. preacht to turn men to telling them 't was nigh and they need not look without for it was ever man so bemoped as to draw such a Conclusion as thou dost from that Scripture viz. that every Tittle of the Text of Scripture given out of old should be secured without one jot of losse to the worlds end and if that were the promise there made it was never made good since as is shewed above the Scriptures of sundry whole prophecies and Epistles written by inspiration are lost since then nay rather and indeed that Text produces a Truth which thou deniest that in the last dayes his word and Spirit shall be de novo so poured out shed abroad and planted in the heares of his handmaids and servants Sons and Daughters that they shall Prophesie and reach as of old by word of Mouth his word as put into them by God himself Yet I. O. I know not how often betakes himself to that Text to make good his talk of the eternal Entirenesse to a Tittle of his outward Text in the Greek and Hebrew Transcripts thereof without which the word is as true entire and secure as it is when the Text is entire when the Text is torn to pieces and every Tittle of it mouldred away Beside if that were a promise of preserving the Text it must evince the Text is to endure for ever world without end as the word it self doth for its never to depart for ever from the seed that it 's there promised to but I. O. confesses the Scripture is not to abide for ever in its use which is onely faith he Ex. 3. S. 39. presenti statui c. suited to our present state and say I as it shall cease as to it's use so once to its esse or very being Obj. And if I. O. urge as he does in effect that it 's true the Word and Doctrine and Truth is the thing promised to be continued for ever primarily but consequentially the Letter and it's Tittles for as much as without it be preserved in that and that be preserved entire to a Tittle the word it self cannot be preserved from corruption Rep. He had as good have told me as soon I should have believed him in it that because Moses by Gods appointment made an Ark to lay the Book Tables and Letter in the two Tables and Letter written on it could not last any longer then the Ark or be kept from being lost any where be not kept so entire that not one bit or scrap of it be broken or lost there is no hopes that ever the light should shine out or be kept alive or be beheld yea if one inch of horn or a nail or the least Pin about the Ark had happened to be shattered or got any knock or any odd corner of it be broken off with being carried jumbled or tossed to and sro between Israel and the Philistines there had been no means of preserving the Letter from being lost or as if one should say the glasse window is set up that the Sun may shine through it therefore suppose that to be crackt or to have any flawes in it or to suffer the losse of but one little piece of a pane there 's no likelihood of enjoying the clear bright Beams of the Sun more distinctly or at any certainty nor can I be satisfied unquestionably that the Sun it self remains inviolate unlesse ye can assure me that there is every barley-corns bredth of the glasse-window without any losse as it was at first setting up though yet we see now the Sun both is the same and is better seen when beheld without a glasse then thorough it and is most clear when the glasse window is taken down and it beheld more immediately in the light that shines from it self he were fit to be Canonized for a fool that would count him a very wife man at least as to that affair that should so affirm so let who will esteem of I.
repentance and if need be to expound the Scripture unto them according to the true mind of Christ exprest therein which these Theopneustoi only have and not the most excellent and expert of their Expositors who have it not by pure Revelation from the Spirit 1 Cor. 2.10.15 16. for there are true Prophets abroad that are truly moved in what they speak and write by the Spirit of the Lord though I. O. saith they are not as well as false who are not moved of the Spirit when they say they are there are pneumaticoi and agioi Theou anthropoi upo tou agiou pneumatos pheromenci spiritual and holy men of God carried out by the holy Spirit as of old as Amos and other Prophets were who are able to manifest more of the mind of God and open the old Scripture and give out more of the true meaning thereof by writing and preaching in an houre being in the Light and Wisdome of that Spirit of God which gave it forth then is opened truly by the worldly-wise and spiritually-dim-sighted-Divines in all those vast Volumes that they vent out of their own infinite inventions and in all the Sermons that such Simonists from the supposed spiritual gifts they have got with their own money and give out again by way of sale to the people for their money throughout the year yea there 's more truth told and more of the riches of Christ and of the hidden mysteries of the Gospel that have as of old been kept secret again since the dayes of Apostacy from the Apostolical ministration brought to light in this iuncture and much more will be in the day that 's yet but dawning by some one Sheep of Christ that went astray after the hollow voice of selfish Shepherds who served and fed themselves under a seeming shew of serving and feeding the Flock but is now returned to hear the Voice of the great Shepherd and Over-seer of Souls then by ninety and nine of thoâ—eforesaid hireling Shepherds that never yet went astray from themselves or the serving of themselves since they began to be other mens Masters and their own servants to this day there are I say sundry such spiritually inspired ones not a few of which are moved and sent of the Lord as his Messengers and Scribes both by writing and word of mouth to warn a wicked seed of Serpents and Generation of Vipers to repent and bring forth fruits worthy of amendment of life and to flee from the wrath that is now neer to come upon them as on children of disobedience to the Light of God in their own consciences who lay the Lords Axe to every stout Oak of Bashan and tall Cedar of Lebanon and every tree that 's lofty and lifted up to the root of every fruitless fig-tree that hath long cumbred the ground since the Lord hath spared it in hopes of fruit and is yet covered with no other covering then Adam and Eve made to themselves when they had sinned even the broad fig-leaves of fair forms good words sacred shews ample appearances Cains Sacrifices Esau's tears fleshly Israels formal fastings proud Pharises misfigured faces hypocrites holinesses painted pretences as little possession as much profession as little walking in as much talking of Truth Bible beautifying letter landing Anti-Scriptural Scripture defending discourses without that Life of Holiness Power of Godliness and fruits of Righteousness it calls for There are several who with Habakknk Ch. 2.1 are got upon their watch Tower hearkning to what God saith in them who have found nothing to answer when the Lord hath risen up to visit them and when they have been reproved by him Iob 31. but have sat speechle sand ashamed in silence before him bearing his indignation because they have sinned against him and have had their filth purg'd away by the Spirit of Iudgement and burning and felt woe within themselves as men undone of unclean lips and dwelling among people of unclean lips at the sight of the King the Lord of Hosts whose iniquity hath been taken away and their sin purged by the touching of their lips with a live coal from the Altar to whom as they have waited for it the Vision hath come at the time appointed and hath not tarried who having tasted of the cup of trembling within themselves Hab. 3. and known the terrour of the Lord as all the Prophets and true Apostles did before they were sent of the Lords Errand to perswade others 2 Cor. 5. and having seen the Son of man coming in his Kingdome in righteousness to judge the world and all the people with equity have since been sent among such as hate them that reprove in the gates and make men offenders for a word from the Lord to sound an Alarum to cry aloud and not spare but lift up their voice as a Trumpet telling the people that seem to delight in approaching to God and seek him daily asking of him the Ordinances of Iustice and not for saking the outward Ordinance of their God but are frequent in fasting and afflicting their Souls and hanging down their heads like a bull-rush for a day and calling out Lord give us light for we are in the dark direct us in thy truth lead and guide us in right paths and such like as if they did delight to know Gods wayes as a Nation that did righteousness telling such I say that they may fast long enough and yet God take no knowledge of it and find no pleasure in their fasts so long as in and after their fasts they find their own pleasure and live in strife and debate and sue Christs sheep at the Law for Tythes and not only tear off the Fleece from their backs but flea their very skins and flesh from their bones and smite with the fist of wickedness and that this is not at all to fast to the Lord nor the way to have their voice to be heard on high while their hands are full of blood and their singers defiled with blood and their lips speak lies and their tongues mutter perversenesse proudly contemptuously and disdainfully against the righteous and they hatch Cockatrice Eggs and weave the Spiders web and make such Laws as intangle the innocent which venemous creatures can crawl over and escape out of That the Fast which God hath chosen is to loose the bands of wickedness to let the oppressed Israel or just Seed of God go Free from the house of Bondage into which that spirit of Pharoah hath brought them and to undo the heavy burden and break every yoke within and without c. which doing their light shall break forth as the morning and their health shall spring forth speedily and they shall call and the Lord will answer and say Here am I when they cry and he will guide them himself continually by his light from himself in their own hearts and their light shall rise out of obscurity and their darkness be as the noon-day otherwise
sayes his wayes are Ezek. 18. who absolutely wills not the death of any that are as willing to live as he would have them and that do not wilfully die for want of turning from those iniquities in which they cannot live and from which he impowers them to turn but that they refuse it as well as leaves them to chuse death too if they will neees have it Who sees not the foolish frivolousness and self-contradiction of T.Ds. Divinations T. D. And for Christs being given for Salvation to the ends of the earth that imports not so much as that the offer much less the benefit should be of such extent in all Ages and Generations as the fulfilling of that Prophesie bears date from the Apostolical Commission Maâ—th 38.19 and it intends that no Nation how remote soever from Judea should want the offer nor some of it the benefit of Salvation Rep. See how unsound Iudgements jump together Christs coming a true Light into the world to enlighten every man in it I.O. as is seen above dates but from about the time of his appearing in that Person that 1600 years since died at Ierusalem and his being a Light to the Nations and Gods Salvation to the ends of the earth is dated from much what about the same period according to T.D. his Calender But as for the extent of his Light and Salvation which is said to be to every man that cometh into the world and to the very ends of the earth This is extenuated by them both into an extreme little compass in respect not only of time and seasons but of places and persons also For first as here is a cutting off of all Ages and Generations before the Apostolical times by both I. O. and T. D. from any benefit from Christ and his Light and from any interest in his Salvation and of all Nations for 4000 years together as it were by the lump and whâ—le sale unleâ—s happily they except the little nook of the Iewish Nation which saving a few that walk't with God in the Light of Christ as some in other Nations alâ—o did was in moralities well nigh as wicked generally as any people yea to the justifying of her Sister Sodom it self And secondly even of these last Ages since the said appearance of Christ in flesh the major part by thousands to one are in the Doctrine of our Divines cut off not by their own obstinacy and rebellion against Christs Light for so we say most are without the benefit justly enough for hating and not coming to Christs Light in their hearts which else would save them but by God himself for want of his vouchâ—aâ—ing them such a Light as if improved is sufficient to Salvation for if all Nations have the offer of it now as in an outward Ministry they have not had since Christ nor yet have there being not a few at this day to whom the outward news of Salvation is not come by any outward Ministry and therein T.D. is also out in his accounts yet where the offer is there 's not one of many according to these two men that have so much grace ever given them of God whereby to be in capacity to lay hold on it because it s intended but to few even of such and so the offer is but a meer mockage still all have not the offer and of such as have that but few the benefit of the Salvation because not intended though rendered to them and they not put in possibility for it for want of Saving Light or sufficient gâ—ace to accept it or to perform the condition on which its rendered and so as universally as is talkt of in Scripture in Terminis as belonging to All yet by the restrained senses they put on these universal terms as some a few the Elect â— it s not one of a 1000 that can have the thing or are intended by God to have any share in it But O ye Niggards and Churls that are called by the name of Masters in Israelâ— Is the Spirit and Saving Light and Saving Grace Saving Health and Salvation of the Lord thus straitned and limitted as ye limit them Are these his doings Doth he mean as ye say he does when he sayes All every man the whole world and not rather as he sayes himself Are not theâ—e your doings thus to pervert the right words and wayes of the Lord and with your narrow senses to distinguish the most infinitely immense Mercy and incomprehensibly large love of God to all mankind and every individual person thereof that does not first personally slight and sin against it and so pull more misery upon themselves into such a diminutive matter as amounts truly seriously and intentionally to the redeeming of some one of a thou and from misery to no more then a meer making of a thousand to one more miserable then if he had never sent the news of that mercy in Christ and a most cruel mocking of those individual persons in that as to them from the first remedilesly derived and decreed misery also Is this the glad â—â—dings of joy to all people and all mankind that by their own neglect do not loose their share in it to tell them by general Proclamation that there 's Salvation and life for them All in Christ without exception and its offered on equal terms to them All without respect of persons and then to tell them after that this Salvation which is so infinitely sufficient for all is intended but to few among them and those are ye know not which and these few shall assuredly partake of it and many to one shall as assuredly never see it nor be made capable to come to it by any Light sufficient to lead to it though never so well attended to because it was never intended to them but from all Eternity the very contrary was intended and irrevocably decreed as conceâ—ning their particular individual persons that they shall perish for and not be one jot the better for that Salvation do what they can by the improvement of that Light and Grace they have from God which is only common and not saving nor able to help them and God in no wise will help them to more but leave them helpless that the Salvation may paâ—s by them to the few to whom its intended and be as to the rest only as a means to make them liable to more wrath for their refusing it and more without excuse in the midst of that misery too that 's encreased by it Is this your Gâ—spel of Gods infinite Grace to All men in Christ that very few shall be saved but unavoidably by any thing that God will ever enable them to do to the contrary most men perhaps a thousand to one of those to whom it s offered shall be according to Gods unchangeable and personal Decree concerning them in that kind doubly damned by Christs coming into the World of whom ye shameless ones do you not hear
which yet ye count an unalterable Rule is variable alterable flexible at Criticks wills by the changing of some one point or Hebrew Letter alike in sound or shape no less then eight several wayes in that one very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some of those as countradictory each to other as Life to Death as is shewed more at large above besides all various Lections that are risen by I. Os. confession from the actual mistakes of them it Transcribers But the Light however men run out into various conceits and imaginations about this or that which and what is or is not agreeable to it is inviolably the same for ever the Councell and foundation of God which is Christs Light in the heart the Rock of ages stands sure let the drunkards of Ephraim rock and reel too and fro or ramble about and run out whether they will after their own councells and inventions Reas. The 3 and 4 are both of one unlearned leven and coincident with what 's urg'd above viz. if the light within men were a safe guide and ride then 't were unnecessary unsafe and foolish for men to seek councell of others each might be guided by his lightâ— also then the meetings of Quakers to consult about and 〈◊〉 in Commuâ—â—on to Teach each other or to Communicate revelations is needless and vain sith each may guide himself That 's done in vaâ—â— by more which may be done by 〈◊〉 c. Rep. Frustra sit per pâ—ara quod porest fleri tâ—m bene per pauciora that 's done in vain by more that may be done as well by lesse Is true but what may be done better by more then fewer is not in vain and therefore as vis unita fortior is true among Schollars so in the multitude of councellors there 's in many cases so much the more safety is as true among Christians yet it proves not but that there 's also security to assurance enough wheee every one attends to that of God within himself Therefore it 's neither unsafe nor foolish as ye foolâ—shly affirm but may be both safe and profitable for so the Apostles and Elders did of old Act. 15. Who yet in all were guided by the Spirit to meet together in councell but it s in no wise so absolutely necessary as ye make it to seek for other Teachings then that of the Light and Spirit of God within in order to each mans holy living much lesse such as is given out in your Synods where ye teach Gods worship and fear after your own thoughts and traditions yea to such as are turn'd to the Spirits teaching 't is said ye need not that any man teach you save as the same anointing teacheth you of all things which is truth no lye and if we do hear men speak that are moved by the Spirit it s not in vain it being all one whether that holy Spirit speak in me or in another to me we still own no other teaching but that of the anointing and so the Apostles though met in councell yet concluded no other things to be imposed on men then what seemed good to them and the holy Spirit which taught them and impos'd not as ye do what seems good to your selves who deny also the guidance of that infallible Spirit to be present in the world at this day Reas. 5. Then it s in vain to desire and expect revelations and discoveries which they had not before sith they have the light within of themselves Therefore when they compose themselves to their quaking fits that they may have some word of the Lord to speak to people what 's this but an hypocriticall devise blasphemous false and unrighteous or else needless Sith they have a light within them sufficient to guide them without other revelation Rep. This is nothing but an addition to these mens many lyes for which they must know part in the laâ—â— and blasphemâ—us reproachâ—s of the Qua. Who own no such thing as a light in men that is of themselves but that only which is though in them yet of God As for composing of themselves to quaking fits Hypocriticall devices and pretences of new revelations and much more such like Riff-raff as is reckon'd to them in this 5th Reason the Qua. deny them who expect no other then true revelations of that old true Gospell in that way of waiting on God in that true old Light R. B. and I. Ts. Title Page pretends to exalt but their book ignorantly and impiously depresses as new light and darknesse in which true old light â—f God in the heart it was ever revealed from faith to faith to the Just who lived by faith in that light before the letter was Reas. 6. By ascâ—ibing so much to the light within them Satan hath advantage to draw men to hoâ—â—id acts sith what ever he can imprint on them as their light they must receive it without any examination and obey it Rep. What silly stuff is this As if because Satan may transform himselfe as an Angell of Light in mens hearts to decieve them if they look not well to the true light of God that shines therein and receive not the truth told by it in the love thereof Therefore there 's no true light there shining As if because there 's much errour and many lyes that the Father of lyes and Ruler of the darkness seeks to beguile by and does beguile unstable soules by Therefore there 's no truth to be beguiled from and to be sâ—aid upon Scilicet sic aiunt praedicâ—nt clamitant non probant Reas. 7. Then he that 's counted unlearned and foolish if he follow his own light doth as well as he that 's never so wise and learned whereas Solomon tells Eccl. 2.13 14. That wisdome excells folly as far as light excells darkness Rep. Why not He that 's counted unlearn'd and foolish by the wise men of this world who follow the foolishnesse of their own fleshly fancies whose wisdom is foolishness with God if he follow the light of God doth not only as well but a thousand-sold better then such wise and learned as abovesaid and the wisdome of these that are fools with you excelleth your seeming wisdome in which ye are acting real folly as far as light excelleth darkness by all which wisdome of your own ye cannot discern so much as your own Scipture which tells you of a way which is called the way of holiness in which the unclean cannot walk though never so worldly wise yet the way-faring man that walks in it though a fool shall not erre therein Isa. 35.8 Reas. 8. Then the Phylosophers Light was sufficient to guide them for surely they had as much Light without the Scripture as any and did improve it to the utmost and the Jewish Rabbins besides the natural light in them did by the study of the Law and Traditions of Elders endeavour to attain the knowledge of God to whom yet Christ was foolishness
few in it are saved Election and Reprobation how it is of two Seeds only absolutely and of Persons only conditionally as born of and growing up respectively into the Image of those severall Seeds Perfection as to freedom from sinning in this life And such other for which We are as unjustly as uncessantly Assaulted About which points it 's hard to say whether the Quakers Opponents do more Oppose them or Abuse them by misreporting them as holding far otherwise then they do in those and other of their Tenets to the World For when we declare against Persecution and cruell forcing of all men to uniformity in meer outward formes of Religion by which men for fear conforming to do and to say they believe what they believe not to be truth are more made hatefull Hypocrites then faithfull Christians and for Liberty of Conscience as that without which Now no Government in either Church or State can ever stand long unshaken those Powers being ever more feared if not abhorred then either lov'd obey'd or honour'd by the tenderest of their own people who touch and under penalties impose upon them in that part i.e. the conscience which is 〈◊〉 tender and in which being trod upon all people when they can help themselves will turn again but those Iuâ—t ones whose way it is when they are kill'd to make no resistance Jam. 5.5 Then they tell people we are against all good Government and Authority settled Ministry and good Orders in the Church and such like Whereas and all good Government in States to Suppresse unrighteousness we own and good Orders in the Church too denying that only which they call Order who meerly under that Name and Notion of Decency and Order have fill'd the Nations call'd Christian with a numberless multitude of Ceremonies and Customes which are Vain and create nothing but Confusion Also they tell people we do but barely insinuate that of non-persecution to be our principle that we may be let alone till we grow numerous and get outward Power into our own hands that then we may rise and cut throats and by force and cruelty subject all people to our wayes T. D. deducing it as is seen in the book ensuing Thus from a certain Quakers drawing of his Sword who had no Sword at all about him The truth is quoth he the Qua. now declare their intentions to propagate their perswasions by the Sword Whereas we live in that Light which leads to that Love which abhores all cruelty and 't is the dark places of the earth in which themselves dwell that are full of the habitations of cruelty and could we once be by others as candidly consirved and credited as t is by us conscientiously and clearely declared so far are we from that pernitious principle of persecuting for conscience sake though blinded any men called Christians in any Nations that were it as 〈◊〉 in our hands to effect as it is in our very hearts to wish the contrary nor Jew nor Turk nor Pagan much lesse Christian so câ—â—â—d whether Papist Prelaâ—icall Presbyterian Independent Baptist or any other behaving themselves as peaceably subjectively as we do to all civil Laws in civil things should ever be in the least moleâ—ted more then by words of love whether smooth or sharp to win them to the truth thâ—â— their souls may be saved in any meerly Spirituall or Religious matter but in all Ecclesiasticalls so far as 〈◊〉 consistent with and not destructive to any other mens have in their consciences where Christ alone is King truly and fully as much Liberty as our selves even All people to walk every one in the Name of his God as we in the Name and Light of the Lord our God from henceforth even for ever And because we say some Truths and teach some Doctrines which to their misunderstanding minds only wherein they wrest everything the wrong and even the worst way they can and as they sound it out in words of their own which are none of ours seem only to Savour of Popery viz. Because we assert the Good Works of Christ in his Saints to be necessary to their justification who cannot be justified by any of their own They not only charge us as joyning with Jesuits and Papists but oft-times also as far as they dare in such a thing as they have no proof of they down rightly pronounce us to be such Whereas how neere of Kin they are in their Own and how none are more contrary then Our Tenets to the Pope and how well T. D. proves the Author of this Epistle in probability to be a Jesuit as he falsly affirms is to be seen in Sundry pages together of the following Work viz. from p. 47. of the 1 Exer. to the end And because we make mention of Christ in us and the Righteousness of the Law as necessary in order to Salvation to be perform'd and fulfill'd in our own persons as Paul does Rom. 8.4 though we mean no other Righteousness then the same that is in Christ and is wrought in us by no other power then that of Christ and that same Christ too of whom the Scripture speaks that To him give all the Prophets witness Act. 10. That in his Name and through faith in his Name alone who ere believeth shall receive remission of sins then which Christ and his Name there is no other under heaven given among men whereby they must besaved They 〈◊〉 us both to God men as denyers of Christ and of his Righteousness of Justification by Christ alone Witness one Ackworth of Rochester who was once heard by the writer hereof deprecating declaring against the Qua. in these words to God himself in his publike Prayer viz. Above all things Lord quoth he deliver this poor city from the Qua. they are a peole Lord that deny God deny Câ—rift deny the Righteousness of Christ deny Justification by Christ alone Whereas As it was at that time by this Author prefered though not permitted to be presently and publikely proved to his face on behalf of that people whom he told lyes on to the Lord himself that they own God own Christ own Christs Righteousness and own justification by Christ alone So against all the Priests who in their several Parishes misrepresent us as going about to Establish our own Righteousness only not Christs to our Justification among whom T.D. is in that point the most gross false accuser of us as it was clearly enough to men not minded to be blind by word of mouth at the disputes at Sandwich and hath been since by George Whiteheads printed Replyes ' to T. D ' s. printed misrelations of us in that matter so is it abundantly proved more at larg in the first Exercitation from p. 80. to the end thereof that ther 's no people do more fully or so truly disclaim their Own as dung and filthy rags and stablish Christs Righteousnesse alone which as wrought by Christ in his Saints T.
come from the lusts that War in their Members Iam. 4.1 and cannot with good Conscience to God as to Military matters appear in Arms againâ—t any Therefore are we prejudged as not submitting to nor owning Magistracy as we say we do Whereas we do truly own and are subject thereunto Witnesse the Tenour of a Paper given out from among us under many hands some while since in that particular A true Copy whereof is here Printed in the Margent And because we cannot Swear at all but forbear it in obedience to Christ's and his Apostles words who intimating Math. 5. a permission under the Law to Swear so be men did not forswear but perform to the Lord their then lawful Oaths for to Swear by any but God or to Swear by God in ordinary Communications was as unlawful then as now sayes unto us Swear not at all i.e. in such cases wherein men might Swear in old time who then might not in common Communication and above all things Swear not no not by any Oath but let your Communication i. e the whole of it before Rulers as well as others be Yea Yea Nay Nay least ye fall into Condemnation for whatsoever is more than that commeth of evil Mat. 5.33 34 35 36. Iam. 5.12 Therefore are we in some places by well-nigh Scores at once put in prison as persons suspitious of Treachery and unfaithfulness to the present Powers Whereas howbeit we decline all Oaths for the Reasons aforesaid yet as it hath been own'd by the King himself as satisfactory to him as if we did Swear if we can say we are or promise to be Innocent as towards him so we both do and can declare our Present and Promise Future Integrity to Him and the present Government reserving our Consciences to the Lord alone in Spiritualls in all cases of civil Concernment And As our Promise binds us more than their Oaths do them whoâ—make as little Conscience to keep the Oaths they take as they do to take whatever is imposed and for Fear Swear themselves To and Fro into the Favour of every Form of Government as it stands its time upon the Stage So our Practice will Preach out our Performance of what we Promiâ—e and that performance prove our words once passed to be of as much worth and weight to us before the Lord as their Swearings by his Name are who are found utterly out of his Nature And because we talk of an universal Redemption by Christ's coming intentionally to save All men though through their own default All are not but few only actually saved They pittyfuâ—â—y propound us as denying Gods Eternall unchangeable Decree and his Praedestination Election Reprobation and such like Whereas how the universality of his grace appearing and bringing Salvation truly and intentionally to All but that most put it from themselves as the Iews did Act. 13. is no way inconsistent with but rather stablishing Gods everlasting immutable Councell concerning men as to Salvation and Condemnation it 's most clearly demonstrated in the Fourth Exercitation from p. 87. to p. 152. And because we call All men to look to the Light within their own consciences and to take heed to that as ever they intend to enter into Life assuring them that by the leadings of that Light if they will they may come to God and work out their Salvation and escape the Condemnation that is to come They make people believe as if we held that all men in the Fall had of themselves a Free will and a Power of their own without God to save themselves and without any speciall spirituall or supernaturall grace or gift of God even by their own Naturall Light which flowes from the Principles of meer Nature to help deliver and Redeem themselves and as if we did destroy all that free grace great goodness and rich mercy of God of whose mercy and grace only it is and not of themselves that they can be saved Whereas we ascribe all the glory of our own and every mans Salvation to God alone and his meer mercy and free grace which is and alone is sufficient thereunto and not to any man nor any thing at all in man that is of man and not rather the free gift of God to him saying that 't is not in man without the gift and grace of God either to guide or to bring himselfe to Salvation nor in him that wills nor in him that runs but in God only that shewes the mercy And That Light of his in every mans conscience even in the heathens which these men in the cloudiness of their own consciences which come not to the Light that 's in themselves call naturall we say is that speciall gift of Gods own grace every degree of which is sufficient to help heal and save him that takes good heed to it and to lead him forth that follows it as it increases on him that does so to the Light of Life Yea 't is a measure of that Spirit of his a manifestation of which is given to every man to profit withall of that Spirit that strives with all men but that most resist it in their stiff necks and uncircumcised hearts that convinces the whole world of Sin Righteousness and Judgment though all are not thereupon converted by it same measure at least one Talent of which is given to the most unprofitable Servant till â—for not trading therewith it be taken from him 't is somthing of that goodness of God which though men will not know it and few are led by or follow it while it drawes them yet does lead them and though they refuse to return and so fare the worse for it does its own part so far as to draw them to Repentance Yea 't is though in men yet of God and no less then his own Law in their own hearts of which Law the Letter sayes though men till spiritualized by it are carnall and sold under sin yet is spiritual holy just and good whereby every man is a Law to himself before God who wit Judge him and either accuse or excuse acquit absolve clear justify or condemn him in the day when he judges the secrets of men by Christ out of the book of their own consciences once to be opened in which thereby both Jus and Factum Right and Fact is manifeâ—t according to the Gospel that 's preached in it and by it in every creature under heaven as well as to somely mans ministry to all by some outward ministry or other also and is not any meer Naturall Faculty as our Naturalists call it that is as Naturall to men as his mind it self is as J.O. mindlessely asserts it to be for then it must be de Esâ—e homini so Essentiall to a man that he neither is nor can be truly call'd A man without it whereas though Man in the Fall is in indeed so short of the man made at first after Gods Image or of Man restored back again
in one Field i. e. the World or Civil States thereof untill the Harvest and to let Religion alone which is that alone that Crushes them to Pieces while they Meddle much to Make it and Cumber themselves more with it then God Requires to Stand or Fall as True or False by its own Power and Evidence which is that of the Spirit without the Interposition of any External Arm of Flesh sâ—retcht out in Persecution of any to Establish it For not by Might nor Power but by My Spirit saith the Lord and leave All People who if his Word Alone may not Winn them have leave so to do from God Himself so they 'l take from Him what comes on 't at last to Walk Every One in the Name of his God and Leave Gods Own People who have no leave from Him to do otherwise to walk in the Name of the Lord their God from henceforth and for ever If ye go about to make Religion a meeâ— Engine whereby in Pollicy to Establish your selves and make it not rather your own Main Design to Establish It and that ye can never do Positively by making Lawes for the bringing of All to such or such a Particular Form of it but Permissively only by suffering all People to be of what Faith toward God they find Evidence for in the Light of God within themselves while they Live in Peace and Faithfulnesse in their Civil Dealings and Demeanour one by another which is the Pleasure of the Lord concerning You in that Particular your Work of Settlement shall never Prosper long as theirs hath not done who have lately gone before You for the Mouth of the Lord hath spoken it O my Bowells my Bowells How have I been Pained at my Heart to see each of those Three Several Churches of Christians that Sit still under the Shadow of their Selfish Shepheards under the Cloudy Conceits of their Several Clergies so called viz. Papal Prelatick Presbyterial each of which will be National or Not at All Wearying themselves and their Poor Christ'n Creatures with no other then the Greatnesse of their own Way and each as it were no lesse then Moâ—e Ruentem Sua Suis ut Ipsa Roma Viribus Ruit That they All and All others also walking in Love and Peace might stand so long as they are able by Arguments without Armes to uphold them or any Armour to Shield them but only the Armour of Light by the Evidence of their Own Words without the Edge of either the Civil Shepheards or the Souldiers Swords Swaying to any side any more then to see that the Civil Peace be Preserved by them all is my Desire It would then in Coolnesse soon be seen clearly whose God it is that is the Lord and by each Single Searcher that the Lord alone is God and such as are for him would also follow him and such as seeing no other God then Baal are for him would also follow him and each man be well Contented to Live and Dye in the Service of and Receive his Reward from his Own God And they whose Dagon cannot Stand but Fall before the Ark of the Living God would be seen to be but of that Wretched Race And if yet any are so Devoted to their Own False God though they see He cannot stand in the Presence of the True God that they 'l Set Him up Again rather then they 'l Own the True One let the Philistines Erect their Dagons after they are down as oft as they will even till they fall again and Break to Pieces they shall have Liberty withall my heart to Set them up for themselves to Worship but shall never Set them Up again any more for me who know that what ever is pure Religion in the Sight of that Generation who are Pure in their Own Eyes and yet are neither Washed from their Filthinesse nor have Faith they shall be while they Live in this World whether they Own or Own not a Purgatory in that to Come Yet that pure Religion that is Undefiled before God is to Visit the Fatherless and Widow in their Aflictions and to keep a Mans Self Unspotted of the World Those Men who abide Stedfast Unmovable abounding in such works of God as the Light Leads to Find their Labour not in Vain in the Lord But whoever seem to be Religious and are Unbridled and not Ruled and Ordered by Gods Own Spirit in their Spirits Speeches and Conversations and much of that sort of Religion there is among Christians as was once among Jewes and is in all men whom God made Upright but that they seek out many Inventions which the Scripture calls Vain Oblation Isa. 1.13 Vain Conversation 1 Pet. 1.18 Vain Customes Jer. 10.3 Vain Worship Matth. 15. Vain Faith 1 Cor. 15. Jam. 2. Vain Shew Psal. 39.4 Vain Thoughts Jer. 4.14 These mens Religion is all but Vain As it 's all but Novel and Narrow to the Oldest which is most True and most Catholike or Universal As true as is that there are many Religions in the World so 't is that each Religion Pleads it Self to be the Truest and from no lesse then it 's own greater Antiquity and Universality then all the Rest and I as truly know both That Church and it's Religion to be both the Eldest and the Largest which is by blind Men judged to be the Least Last and Newest as I willingly yeild the Eldest and Largest to be the Truest And if that of the Quakers so called which is counted to be the most Small and Upstart be not the most Catholike and Antient that is in the World however now Disguised by the Serpents Subtilty under the Newest of those Nicknames which the World never wanted in any Age wherewith to Render the Right Religion Odious I here professe my Readiness to Renounce it But if it be And there needs not much to do to prove it so to be Sith to Tremble at Gods Word and Walk in his Light and in an Innocent Honest Humble Harmless Holy Life the very End of all Outward Observations in which Gods Kingdom nor Stands nor comes but in Power and a more Hidden and Inward Righteousness Peace and Joy Required once by God and now by men practiced pretendedly to the self same End and to do as we would have others to do to us which saith Christ is the Law and the Prophets the Sum and Substance of all their Doctrine the Hight of which is that Love that Loves Enemies does Good against Evil and Works no Ill to the Neighbour and so Fulfills the Royal Law which is the whole of the Quakers work as to God and of their Message from him to the World is no other then the same that was Universal as to time from the beginning even from Abel Enoch Noah who walk't with God in this Life by the Light which only leads to it long before any at all of that Letter which came from the Light and leads to it ever was to Walk
by and not so Particular as to place as any of those are which Falsly call themselves Catholike and yet are not only Thousands of Years Younger then this but also Contained as even all Christendom it self is in some Narrow Corner of the World into the Whole of which the Light hath gone out and brought forth Fruit to the begetting of that General or Catholike Assembly and Church of the First Born whose Names are Written in Heaven to which as the Hebrews then Heb. 10. so the Quakers now are come Then let all those Religions who now Renounce it as meerly New and Nothing beware lest they Reject Gods Councel which is his Light in their own Consciences against themselves to their own Perdition This is that True Religion which where it is not all Outward Observation of what God Himself Requires is now as under the Law it was but Irreligion and Iniquity in the Account of God This is the Good Way Jer. 6. The Antient Paths which Israel ever busied in many lesser matters of Tith Mint Annis Cummin neglecting the Weighty the Main would never be perswaded by Her Prophets to walk therein Which way and who so walk in it are the True Way and Holy Seed which as the Substance of the Oak or Flourishing Tree of Religion when the Leaf of all Outward Form shall Fall off and Perish shall Stand and abide for ever This Way is He who is the Way Truth and Life and This is the Church and People of God who Walk in him of both whom though they seem to the Blind Seers to come after all other wayes and people it may be said in Reference to them all as John said of the same This is he who cometh from Above and is Above All who cometh after me yet is prefered before me for he was before me whose Seed or Church which is One As He said before Abraham was I Am may say of all outward Priesthoods and their Churches before any of these were I am Be ye therefore O All ye Powers of the Earth Tender of Touching the Tender Lambs of Him who is the Antient of dayes by whom the Judgement is now Set and the Books are Opening I know while Satan that Old Serpent is Alive his Antient wonted Work will not be Dead of moving you by his Ministers whom be Transforms as the Ministers of Christ and Righteousness to make Havock of both that Despised Ministry and that Little Flook of Christ that hear his Voice But be ye Advised if not by us yet at least by Gamaliels good Councell Acts 5.38 in your Councells who said to them then as I to you whom I wish not to Afflict any for the Quakers sakes but to take heed of Afflicting them at the wills of others whom they Torment and Trouble with nothing but as they think at least with too much Truth Refrain from these Men and let them alone for if this their Councell and their Work be of Men it will come to nought but if it be of God ye cannot overthrow it lest happily ye be found to fight against God And its hard for you to kick against the Pricks No Powers nor people did ever Harden themselves against God and Prosper Subtile Sanballats Tale-bearing Tobiah's and Haughty Hamans who never had that Honour from the Honest Mordecaies or Seed of the Jewes they Hungred after being themselves that Seed of Evil doers which are never to be Renowned were ever Insinuating to Kings and Rulers against the Saints in all Ages as a certain odde People Dispersed about the Provinces and Kingdoms whose Lawes are Diverse from all People neither keep they the Kings Lawes but intend to Rebel Est. 3.8 9. Neb. 4.2 6.6 So that it cannot be for the Kings profit to suffer them and so Suggeâ—ting as those Ministers who though they Swear to the Kings Supremacy in all Ecclesiastical as well as Civil Cases yet in Effect take themselves to be Supream Directivè in point of appointing what 's the Faith what is Heresy who Hereticks owning the Magistrates as Supream only Correctivè in point of punishing Hereticks when they have Censured Sentenced them as such do at this day That if it please the King they may be Destroyed Yet I say to Thee O King and to All thy Councells and Subordinate Powers as Ye Tender your Internal External and Eternal Welfare proceed not upon Account of their Proposition of it to you to Persecution of that Seed which it 's so much for the Kings Profit to Suffer to Live quietly under Him that ye cannot Prosper to any purpose but must rather Perish in all your other Purposes for their sakes while your hands are Stretched out against them and till ye come to let them stand Peaceably by you at least while you have your own if yet ye will not stand as one with them in their Right Religion And if ye mean more lastingly to enjoy your Own Formes of it which are not Everlasting as the other is be not found Fighters against the Power of Godlinesse where it appears for that hastens the Fall of the Formes before it which else would be longer Liv'd then so they will be But if you build anything at all that shall stand much longer then while ye are Building it return to him who not long since Smote you or else his Hand will be Stretched out against you still and begin upon the Right Basis the Light and Spirit which leads only into that Life and Divine Nature the Letter talks on What ever Forms of Government Civil or Ecclesiastical Grow not up from the Ground of that True Righteousnes Peace and Joy in a Holy Spirit in which and not in words shewes Forms nor Observations Christs Kingdom Stands which is now at hand must give way to it as that comes on no Building of man being able to stand where the Lord begins to shew his Building Esdr. 2.10.54 And though the Builders think they make as sure work as Those Isa. 8.8 9 10 c. That say in the Pride and Stoutness of their Heart the Bricks are fallen down but we will build with Hewen Stone the Sicamores are cut down but we will change them into Cedars Yet they shall Build but I will Throw down saith the Lord Yea every House that is not so Built is not on the Real Rock but the Slippery Sands and when the Rain Descends the Floods Arise the Storms and Winds begin to Blow and Beat upon the house it will Fall and Great will be the Fall thereof According to the Liberty by you yet lent us who are in their desires sold not only for Bondmen and Bondwomen for then we should the better Bear it but even as very Sheep for the Slaughter It 's no Treason to you for us to Reason with them and with You about them by Reason of whom so many Souls are made to Perish and 't is no lesse then to betray your own Souls to
said as the same Seed did to the same sort of Seers whom God sent of old to a Rebellious people lying children that would not hearken to the Law of the Lord See not Prophecy not Soft and Gentle and not Right and Rough things are agreeable to to the duty of this day the Qua. speech the words whereof I have set down in the Margin referring both thee T.D. and the Sandwich doters on thy dowby-doings to a Printed sheet â—old by Tho. Simmons at the Bull and Mouth stiled the Prophet approved by the words of his Prophecy coming to â—ass where ye may read the residue of the Message from the Lord in that place of the Popish Priests consecrating falsly called Christ-Church in London on that day was deemed such a disturbance as was punisht with an orderless New-Gate imprisonment by the multitude at the present ratified by the Rulers order when they were more at leasure from their voluptuous feasting which iniquity of appointing men to preach to them in their own wills and time whether God appoint them yea or nay of despising the true Prophets true Words and trusting in the fraud of the fulse ones and in their own perversness and staying thereon Isa. 30.9 10 15. was then unto them as it ever was to the same generation as a breach swelling out in a high wall whose breaking came suddenly as at an instant for by the 13th of the same month they who were so hand in hand against Righteousness were turned tail to tail against each other for their wickedness yea the Lord spared them not but brake them as the breaking of a Potters vessel that is broken in pieces so that in the bursting of those brittle Potsheards of the earth there is scarce found a sheard of so much uâ—e as to take fire from the hearth ' or water withal from the pit Now as to the very great distuâ—bance thou sayest they made this is but the old Tone of the Tithe-taking Tide-turning Tune-serving Truth-belying Teachers and the wonted out-cry of that Noun-Adjective Ministry thou belongest to that cannot stand nor subsist of themselves without leaning for encouragement defence assistance and maintenance to meeâ— humane Laws to prop them up in the propagating of their meer humane Gospel who like the loud-lying women that having no better shift than to cry whore first are ever hideously bellowing out against the Qua. to the tune of Heresie Heresie disturbance of the Ministers to the Magistrates so that if any Qua. come quietly in and speak or do but ask that Reason which every Christian is bound to be ready to give of his hope to every one that asketh him in meekness and feare they strait call out to have them Punisht as the Iews neither did Act. 13. nor do at this day which said Ministers being in propriis Talpae in alien is linces are more sharp-fighted towards the good behaviour of one Qua. quietly questioning with them or saying any thing to them soberly that is of God then the misdemeanour and tumultuousness of twenty of their own unquiet Spirits stirred up by the Devill to call us Râ—gues-Faces Quaking Doggs to break Windows and bring in Dâ—ggs to fight and such like beastly and Bear-like behaviour in our solemn Assemblies till they are wearied with their own Pains towards us and our Patience towards them under it as well while we are speaking as we are moved of the Lord in our own allowed meetings as in theirs witness their leading a Bear through the place where the Qua. were Preaching publickly at Hith and also the rudeness of some of those that are under thy own Tuition T.D. at Sandwich and belonging to the Flock thou there feedest or rather feedest on who when G. F. E. B. my self and many others were publickly met in quiet in a place of our friends procuring shrew Stones and Gunpowder squibs that fired among us not so as to move us to cry out to the Rulers of Disturbance yet so as to give good occasion to the Lord to permit though ye forget it a sad fire to fall out within the Town no longer after then the next morning Thus ye men of Sin make men of God offenders for a word and hate them as of old they did that reprove sin within the Gate so that when any such stirrs arise upon occasion of the Gospels preaching as did in the Prophets and Apostles days which the Lords Messengers now are no more accessary to as causes then they then were it s still laid to the doore and put on the score of Truth and the Tellers of it which because none else will own it must hear it till against the foul mouth'd Beast the Lambs innocency be cleared as the light which till then may truly say of all mischief that falls out where he utters his voyce Cum nemini obtrudi potest itur ad me The Lambs cauâ—e is better then the Wolfs when charg'd by him for troubling the water with only drinking at the Fountain but the Wolfs Teeth are sharper then his and therefore the Innocent must be devoured And whereas to such like tales as thou hast told as abovesaid thou prefixest the conclusion thou inferrest in these words viz. T. D. What affronts these wretches offer to the Worship of God is notoriously known Rep. I â—ay your Parish Worship is not so truly the Worship of God as 't is true that ye so call it but that of the Qua. who Worship him in Spirit and Truth in the inner parts which ye are out of which those poor Wretches your Parish people are by your lyes instigated to offer such abominable affronts to as Beaâ—ings Buffetings of men in and draggings of them oâ— their own meetings as are notoriously known all the Land over is the true Worship of God indeed which except ye repent in time O ye Priests and Parish-people and own the truth 't were better for you and them that ye had never been born then offer such affronts to as ye do but full well may ye offer affronts to our Worship when ye stick not to do the like to your own Rule of all worship even to that ye call the Word of God for if the Scripture which is a true writing of it were as truly the Word of God as ye say it is ye bawlk not as occasion is to do despite to that witness the ungodly guise of those Giddy Heads about Westminster who when by G. F. holding out the Bible to them they were askt in the mid'st of their mad hurlings of Mud and Kennell dirt as they mostly do upon the Qua. in their meeting there to this purpoâ—e whether they would do such despite unto the Scripture which they say is their Rule and the Word of God ceased not to be dirt that their Word of God any more then they did from dirting him who held it out to thorn T.D. Another of thy Remarkable passages in the first Narrative is of one of
they cant see over if but a Mot it s sooner seen in a Brothers ey then a Beame by them in their own if it be but some pittifull passage not fit to be Printed a Narrative must be made of it as of some Remarkable Passage that can't be omitted if but as Ridiculous a thing to Relate as Serious in it self it must be related to move Fools to Laugh at it but Wise men will Laugh most at its Relator T.D. As to thy Conclusion of thy second Narrative which is a desire of thy Reader to peruse the Qua. Answer to the Questions thereto annexed which were proposed to and Answered by Ioseph Fuce whereto thou settest both his name and answers to them Rep. I say thus much to thee that howbeit thou hast set down so much of I. Fs. return as neither thy silly self nor Io. Corbet the Priest who put forth the Queries and was accordingly answered above two years ago by Io. F. will ever be able to render any Reasonable Reply to for if ye could have refuted them the Press was as open for your Reply to them as your bare Narration of them and so much as will stand over your heads for ever as a Testimony of the Duncicall Darkness and Groaâ—able Blindness of you both in the Misteries of the Gospell of which for silthy lucres sake ye do but fancy your selves to be the Ministers yet either one or both of you two V pers have done the best or rather the worst ye could to abuse both Io. F. and the Qua. and the truth by that Cut-short Counterfeit Account thou T.D. givest the world of those Queries and Answers that passed between Priest Corbet and Ioseph Fuce For there were 17 Queries put by thy Couzen Corbet every one of which were at large and as to any likelihood of their being answered by you unanswerably Replyed to by Io. F. of which 17 thou bring'st out but eight 2. As thou bringest out not one half of Corbets Queries so I judge I may safely say not so much as the 20th part of I.F. his Answers but only here and there some such broken bits and pieces of them as ye thought would represent them as weak and naked to mens aspect though indeed as piece-meal as ye have rendred them they may well be left to stand against all your Priestly Prate and pedling pelting at them Why did ye not seeing ye had a Quarrell at them publish every inch of all I. F. his Answers to the 8 Queries ye have set down yea why not all the 17 Queries and the whole of his returns to each of them together with your own Replyes to those his Returns that men might be undeceived by you that call your selves their Ministers and take on you to be their Masters so as to teach them truth since ye deem them to be deceived by I.F. his Doctrines and then ye had saved your selves from the guilt and censure of that guile and deceit that now ye are found in while ye are found shuffling and cutting picking and culling out here and there a â—aying leaving out such adjoyning sentences yea somtimes that half of the same sentence which being set down would have shew'd his true sence of the whole which ye scrue and wrest as far as ye can tell how into another then that intended by him Expertus loquor I speak what I know having whether I shall Print it or no I yet know not the whole entire Copy by me of those Queries and Answers amounting in all to two sheets thy Cutted Account whereof comes not neer to the 8th part of one Surely either one or both of you two Brethren in iniquity T.D. I. Corb saw ye could not Reply to them and so had made a swinging Rod for your Tayls and slasht your selves as foundly therewith also had ye put forth the whole truth which ye have not told the Tithe of whereupon ye have thrust out only some meer fragments of it with as much manglement of them too as ye well durst make and with no other then this dribling answer of thine T.D. p. 6 of thy second Narrative viz Surely by these Principles in Conjunction with the rest in the Book to which this Narrative is annexed though the said Principles remain as unrefuted as impossible to be refuted by T.D. the Qua. have for ever forfeited the name of Christians and are to be reputed Heathens T.D. Thou tel'st and that twice over viz. in thy Narrative and in thy Witness W. W's reinforcing Reply to L. H. a Tale of L. H s saying The Priests shall be destroyed by the people called Qua. Rep. But L. H. hath already so sufficiently disproved that in his Reply to thy 〈◊〉 styled the Devils how unstringed by three persons who as I laid above testifie his words to have been otherwise and so prov'd thy Witness Will Winâ—field Minister of Word to be no Minister of the Word of truth nor such a Godly Minister as thou printest him out for who can joyn so cordially with thee in printing lyes that I need say nothing yet that the Preists shall be destroyed by the Qua. though L. H's words were not so is true enough I here affirm it yet not by outward Gan Sword or carnal Weapon but by the Sword of the Spirit or Word of God in their mouths Not by might nor by power but by my Spirit saith the Lord Zach. 3. T. D. Thou sayst in the second page of E. B's Book or word of Advice to the Souldiers he bids them give the Ministers or Priests blood to drink for they are worthy Rep. True enough that the Priests will have as much blood as they are worthy of from the Lord though the Qua. desire the salvation of their souls and bodies too if yet it may be and the destruction of nothing but that sin blindness and darkness which destroyeth them in both Howbeit in the second page of E Bill's book unless there be another of his or of E. Bur's so stiled I find no such words as thou artes est to be there on thy own personal knowledge and so all thy proofs of thy Grand Lye for ought I see fail thee and Lie in the Lake together with it Many more absurd and foolish frivolous tales thou tellest that â— omit but two more of thy lying accusations of the Qua. more Remarkable then all the rest of those Remarkable passages of thy two for nothing more then the many lies thereof most Renowned Narratives remain yet to be Remarked that all may see how thou and thy heard of hearers and drove of ear-wigs have not so much me al honesty as to speak truth in matters of fact which is the very fault thou chargest us with and the worse in thee sith Turpe est Doctori cum culpa red arguit ipsum And then I shall be at liberty to take a view of the many Lyes of thy Doctrine Thoâ—e two one whereof is prosecuted in thy last
exception of any but the Qua. who come to that beginning which is also the end of all things and is now at hand they all more or less have Mens Persons in Admiration because of Advantage and are found sluttering and falling down at the feet of the great Lords of the earth little less then adoring the Earthly Tabernacles of those that can climb highest in Authority and painting and trimming them out as the rest of the Birds did the naked Iack-daw in the fable with every one a new fine feather till every one plucking away his own again as anon they do they leave their Lords who knew not their old friends nor themselves neither while their honour lasted which is plus in honorante ever then in honorato and stands more in his fickle will that gives then his that hath the honour as naked laughing stocks in the midst of their fellow-creatures and in more fulness of shame and confusion of face then could have befell them possibly had they never been so preheminently exalted Yea so odious are the cronchings of Christians to each other according as they are higher or lower in their Gentile Preferments and Gentile-like Lordliness that they contrary to Christ who said to his Disciples Mat. 20.25 26 27. it shall not be so among you exercise or'e one another and that not only in Italy France and Spain but even in these so ever and anon besworn not to say forsworn Nations that are ever reforming and yet deformed that it loads and loaths the life of God in his Saints while in the light it looks upon those Antick Adorations that pass between man and man Christian and Christian Brother and Brother in the same Church when one clambers but a little higher then another in places of earthly command not only in such words as may it please your Highness your Excellency my Lord c. but also such Gestures and Postures of standing â—â—re and putting off and bending to the very soles of one anothers feet in token of respect and that sometimes when in heart they could with each other hang'd and holding up one anothers Traines cum multis aliis quae nauc c. as if they would do honour to the shadow of one anothers shoo-strings and tie themselves eternally to attend upon the very Tayles one of another for the lease of such perishing pieces of outward honour as are entail'd as they dream on such and such places as persons can procure them for no less then from henceforth world without end Amen Besides oh the shamefully mis-attributed Titles that are now entaild as Badges of Honour by men one to another from Generation to Generation as may it please your Holiness which is that Flattering Title Blasphemously and Prophanely attributed to his Wickedness the Pope your Majesty your Highness your Grace your Eminency your Excellency your Honour your Worship c Honoured Sir Reverend Sir Worthy Sir Segnior Mounsieur Master c which are Respectively attributed to Emperors Kings Princes Dukes Generalls Marquesses Earls Vizcounts Barons Baronets Knights Esq. Iudges Serjeants Doctors at Law Councellers Governours and Commanders Civil and Millitary Cardinalls Mountseniors Arch-Bishops Bishops Abbots Arch Deacons Deanes and their Officialls Doctors Batchelors in Divinity and other Sciences Masters and Batchelors of Arts and such Academicall Admirers of mens persons for Advantage Rectors Parsons Vicars Curates and other such Spirituall Persons and Clericall Classicall and Conventionall Creatures and all these little less abominaably and prophanely then that of Holiness to the Pope forasmuch as the men call'd Christians who now give and take all these do to their own further Confusion make Confession to God himself through their Priests Lips and Ministers mouths in their daily Prayers that all Honour Glory Praise Power Blessing Dignity Dominion Worship Worth Reverence Thanksgiving and Obedience belongs to God alone and do to him only but that they mock him while they Pray seem to ascribe it all and if all belong to him only then none to Man whose breath is in his Nostrills who is to be ceased from and not at all to be accounted on at least while he beares as in the fall he does no other then the Dishonourable Image of Satan and till he come back by the Light into that Image and Glory of God which now by sin saving the few that are Regenerated from that Degeneracy Mankind universally comes short of which Image Power and Glory of God alone in man which Image is Christ Jesus the Righteousness and Wisdom of God the express Image of the Father we Respect Reverence and Honour where even it appears let the person in which be elsewise never so mean among mistaken men so daily honouring all men in the Lord as enjoyned by him 1 Pet. 2. and as he does that dwells in Gods Holy Hill in whose eyes as it s said Psal. 15. a Vile person is contemned not estimated or counted on the more for his outward greatness but he Honours them that fear the Lord whom men in the fall that regard wordly Goods and earthly Greatness more then Reall and Heavenly Goodness for the most part are found despising And further yet so gros is the greediness after this destruction of the Faith of God by the foreâ—aid Respect to mens Persons in this English Nation that for the sake thereof they are as few or no Nations besides them are become more ignorant in one thing then the poor unlearn'd Qua. as they call them are in their own mother Tongue for as little as the Qua. do ultra linguam vernaculam sapers and as little La ine as they understand as I. O. sayes in his Latine Labours against them yet they both ken and keep to the proper Idiom of the English Language in using that of Thee and Thou when they speak to what ever single Person without respect but our Mâ—ngrill Seed or Canaanitish Ashdodites speak half one way and half another often Thee-ing and Thou-ing their inferiors but so â—are of offending great Mecenasses and men of place and Power â—ho in eodem cum illis harent lutâ— they â—peak by the Plurall You as if they were talking to more while they are bespeaking no more then one an absurd abuse of their Native Nationall Tongue In Hebrew Greek and Latine there is not such a gross perverting of the pronoune of the 2d person Plurall as Slavish feare and flattery and fawning and pride and men pleasing and Ambition and affectation of the Honour from beneath respect to the persons of men and having them in admiration because of advantage such like dirt filth as is tit for nought but the Dunghil from whence it came hath brought into our English Nation where the filth aforesaid hath blinded and besotted the Foolish folk thereof so far that it hath in a manner forced them universally to forget and forsake that forme of speech that is most proper to the English tongue and utterly to loose their own
Native Language the right use of the aforesaid Pronoune so as to wrest it besides its own due true speciall prime and genuine signification into a sense that is in truth no less then false silly non sensicall For in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be the Faeminine not only signifies Thou or Thee as likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attem and Atten in the Plurall You and Yee but also the Iewish Nation in their writings and talkings one to another as they ever did so do at this day usually keep thereunto saying continually when they speak to a single per on only though never so great as well as when to the meanest Attah or At if to a woman that is being Englished Thou or Thee but never Attem or Atten that is being Englished You or Yee but when they speak to more then one the truth whereof as some of them call'd Qua. have been Eare Witnesses who have been in discourse with many of those thousands of the Iews they have been amongst so all that know ought of the Hebrew Tongue may be eye Witness thereof if they will but peruse the Scriptures or any other writings in that Language Also in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 su sou soi se which are the same pronoune of the 2d Person Singular varied only as to the Case signifying Thou or Thee are universally used among the Gracians both in Orall discourses and Writings when a single person only is spoken to and the words in the Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humeu humon humin humas which in English are you or yee us'd only when more then one are spoken to Also in Latine every one that is learn'd no farther then the Accidence hath learnt so much that Tu tui tibi te which are Thou or Thee in the singular number only aâ—e us'd and never vos vestrium vobis which in sence and signification are You and Yee when a single person only is written or spoken to and it would be counted false Latine and Ridiculous and such a thing as deserves hissing at among very School-Boyes to use the Terms vos or vobis to express one single person by And yet such is the Folly and Apishness of our English Nation that when they speak to one person only specially if it be a Superiour for when they speak to Inferiours they often times keep to Thee and Thou and Thy or Thine which is the pronoune possessive derived from its primitive Thou E. G. Thou shalt have this or that I will give this or that to Thee get Thee hence go Thy why this book is Thine and such like but when a Superiour I say is spoken to as a Matter a Father a Land-Lord a Knight a Gentleman as they call them a Magistrate a Governour or some great â—ne then out of that Reverentiall respect they have to mens Persons which cannot stand with the true faith of God and without transgression of the Law Iam. 2. they use the words You Yee and Your and Yours c which in the propriety of the English speech are only for the Plurall number and to be used only when more persons then one are spoken to which gross digression and degeneration from the truth of their own mother Tongue in saying You Sir may it please you your Worship your Excellency or the like is as abominably absurd as it would be if in any of the three Languages abovesaid men should use words of the Plurall number to a particular person and the absolute absurdity of that every A B C-darian only in any of those Tongues is able to discover and would Abandon yea to say in English you Sir to one man be he never so Eminent is as false English as its false Latine to say to one in Latine vos domine that 's as false as to expreâ—s these words Thou lovest by the Latine words vos amas which is no better then nos amâ— or ego amanâ—â—us or tu amaâ—is or â—ille amant and all this the very Accidence doth cry shame on Finally as the Hebrew Greek and Latine Testaments as well as all other writings in those several Languages do so clearly witness it besides what evidence comes into this matter from other Tongues viz Italian Dutch Spanish c that as we may safely summon all men to shew us so much as one instance where any of the words of the Plurall number are ever used to a verbe of the second person singular or us'd to express one single individuall person so as to say in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abavia Attem or in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in Latine vos amas which are all being Englished Thou Levest so excepting the writings of modern men only or their modern Translations of other Ancient Humane writings which all makes nothing against us in this case so rightly properly and truly both have and still daily do our very Adversaries fall in with us and favour us whether they will or no in this point in the Translation of all our English Bible which for shame they will not say but they have Translated into the most proper and not improper English that we can challenge all English men in the world to shew us any one Translation or any place in any one Translation of the Bible out of Hebrew Greek or Latine into the English Tongue wherein the word You which is now so used in their Common discourses one to another but especially when proud personages are bespoken or any other terme then that of Thou or Thee is used to speak to a single person by as well when God himself or the greatest King or proudest Prince as when the poorest Peasant or simplest Servant is spoken to and we will yeeld further to them that stomack it to be Thee'd and Thou'd by us then yet we can or if they will help themselves by such a helpless shift as to say the Bibles are not Translated so properly and truly as they should be as to those words of Thou or Thee let such as snuff at Thou and Thee from us put out the words Thou and Thee and instead thereof put in the words you or yee when God and great men are spoken to so as where it s said to God Thou O Lord madest the Heavens and they are the work of Thine Hands all Thy workes praise Thee and Thy Saints bless Thee to read thus viz You O God made the Heavens they are the works of Your Hands all Your works praise You and Your Saints bless You c and in that place where Paul saith to Agrippa dost Thou beleive O King Agrippa yea I know Thou beleivest to Read dost Ye beleive O King Agrippa yea I know You beleivest and they will see what a palpable piece of nonsence it would amount to like to which yet they utter and sound forth in their ordinary locution but feel it not
this doth all or any of this Minister to you Ministers who make so much of it that way any Just matter of crime whereupon to accuse me at all or any matter of probable proof of so high a crime as ye and your self-like people are ever charging me with of complying with and of being in orders and pay from the Pope Among many hundreds of Iews the Truth hath been Testified to openly in their Synagogues and streets of their Cities in Rome and elâ—ewhere and yet being in safety from them hath been witnessed the Truth hath been Testified in Turkie yea by the Power of God to some great Bashaws and to the very Grand Segâ—ior himself and his Councell by some of the Servants and Hand-maids of the Lord on whom in these dayes he pours out of his Spirit who by the same Power of God have with such reâ—pectful usage as will shame England Old and New especially if it look not to it in time been dismissed peaceably from their presence doth this prove the Qua. complyance in their several Superstitions with either the Iews or Turks Respectively I trow not yet Heu quam facile est invenire baculum ad caedendum canem when men have once an ill name as the Proverb is they are half hang'd so that evil shall be ever charged upon them for doing good when for being Christ friends they become enemies to the world who hates him and for his sake are hated as a dog how easie is it for the worlds own children not only to find a quarrel against them but a cudgel also to beat them at their pleasure For mark how matter of Accusation it self is made by our Priests of our having been at Rome and declaring there against Popery and under that Protection we went out in returning safe again into England which is now laid to me as a Crime witness thy words viz. T.D. As to the matter of which S.F. was accused part of it he denied not namely tha he had been at Rome Rep. Had I been executed there as I might have been if the Lord had not kept me it had satisfied some Parish Preachers and others here very well who though they seemed to congratulate my well coming home yet were more merry when they heard I was hang'd or hew'd to pieces but now I am as well as some smooth tongues seem to wish me t is hardly well with them while it s well with me so that if they had advantage would not be slack to make use thereof to have execution against me here so that I may safely say Lord where should the Witnesses of thy Truth be safe or have a quiet Being if not in thee who when they go into other Nations are in danger to lose their lives as Hereticks and Church-wasters and when they return if the malice of their own Counmen might be permitted to prevail are in perils of being hang'd nearer home as Iâ—suits or such as are in pay and orders from the Pope while 't was both heard and hoped I were never likely to come safe back again from out of the paw of that Romish Roâ—râ—ng Lyon 't was counted no crime by the Clergy even at Rome it self to bear Testimony against it but sith it s seen I had no harm there it must be thence granted that I did some and that a mans being there only is Crime enough to be accusâ—d on and not only so but some eminent evidence of such another high crime as by the Law as it yet stands were it made good against me cals for no less then handling with an English halter so in Summe say some of our English Seminaries whose voice is smooth as Iacobs but their hands ever rough as the hands of Esau. 2. But be it as high a Crime as it will for such as here protest against the Pope to visit Rome I can do so much good at least against their Evil as to excuse my cheif accusers and as candidly to clear our Clergy of it as several of them continually are charging me therewith yea I am perswaded that our English Clergy are as Clear in their consciences from the guilt of that Crime and as fearful of that fault and as free from the thoughts of Committing such a thing as travelling to Rome to tell the Truth as they are far from it in their Persons while they are preaching against it in their Parishes and as they are far from consenting to it and calling for it that the Iews may come into England in order to their coming to the Truth for whose coming to it they are always calling upon God There is little posting to preach abroad by these fixed Stars the stand stiff like Posts in their own places let those wandring Stars say they not considering that the Vagabonds and wandring Stars to whom the mist of darkness is reserved for ever are such as wander with Cain from the light of God and not to and fro to preach the Gospel let the Qua. gad about and gang to Rome or where they will wee 'l be none of their gang and as for money there 's little need for them to Run so far as Rome for pay to receive his pensions from the Pope himself having it nearer home It is enough for our Parochial Priesthood to Receive the Romish pay of Parsonages Vicaradges Curateships Glebe-lands Tithes add other of Romes Bonifaces Benefices and Benedictus's Blessings in their native Nation and have the Popes Pensions and their part of Peters Patrimony for preaching against the Pope and Peter too in the Popes old mouldy Mass-houses to his own Parochially moulded Churches It s enough for them to abide here praying down Antichrist and praying home the Iews and preaching against the Qua. while they go out against him as siders with and upholders of him as much as against Antichrist himself and cry out against those that go out as the Lord moves to cry in the Iews as one with the Iâ—ws for so I. O. saith the Qua. are in enmity to the Scripture and as worâ—e then the very Iews themselves O Lord God forgive cease this I bessech thee by whom shall Iacob arise for he is yet small by whom shall the Romane Antichrist fall for he is yet great when such as call themselves thy Messengers will neither go on thy errand or message themselves nor quietly suffer thoâ—e Messengers of thine that are made willing to it by thy power but are still-crying out to thee to bring down Antichrist and bring in the Iews and yet crying out against those that go out as from thee to bring in the one and bring down the other But by this time I suppose that as the true Israel and Clergy that is of God do little less then abhorre to see it so some of their own folds do smile more then they 'l seem to do to hear their Clergy calling and sounding out to God in their sundry Synagogues Lord discover the Skirts of that
and avenge all that disobedience of his Adversaries whose Ministry further then by his own permission it s born down by that extrinsecall force of the beasts putting forth and interposing for a time will make its own way and cleare the truth as the light both amongst and against all false ones without either maintenance or defence or so much as good countenance if that may not be had from the higher powers of the earth being such a Substantive as is well able if let alone and in the midst of not a little interruption to stand by it self in reason before any and not such a Noun-Adjective as the nationalâ— C Clergy is which cannot stand by itself to shew one glasse full of its own sense and meaning on the Scripture without some Constable or Officer joyning with it to take that honest man or woman to the Stocks or Cage that by two or three good words shall disturb them nor stand by it self to shew its reason or signification to such as soberly reason with it but must require another force then that of words to resist and sometimes the rude ones to run with stones and stop the mouths of its opponents Not by might nor power of this sort but by my spirit saith the Lord. That Dagon that cannot stand unless its worshippers hold it up in this manner before the Ark undoutedly will fall and let it fall if it will and never rise any more for me And if Papists Iews and Turks being obedient to the civill power in civill matters between man and man shall come in and uâ—e their blind consciences in their respective blind Religions they shall deceive not one of the Elect and none but such as are disobedient to what they know â—for which to stumbling they are appointed That Protestanism that can't stand if Popery Indaism and Turcism have liberty till it fall by the pure power of God and not meer man to stand peaceably by it in one Nation for fear it should dye out before them let it dye out with them all when the Lord will for me that truth which is to out-shine and out-live them all may stand up alone in its proper power and native lustre when they are gone as for such Protestants as would run to hell with them if Papists Turks and Iewes should come among them they are onely such as would never come neer to heaven if these should never come neer them at all 5 Our Doctrine of the true lights enlightning every man the truth of which is to be prov'd against I. O. and T. D. in its proper place and our calling every man to attend to the shining of it in his own conscience can be no fair In-let to the Popish Bag and Baggage for all that arises and springs from the cloudinesse of their consciences the blindnesse of their hearts the darknesse that is in their understandings in which darknesse or dark places which are in the heart the true light shines though the darknesse comprehends it not and the daâ—k minds of men consider it not which if they would once doe so well as to take heed to the day would dawn the day Star arise at last in their hearts the light shine forth the shadowes fly away the clouds scatter the vaile that overspreads them vanish the face of the covering be removed the daâ—knesse of this world in which the devill who is the Prince and Ruler of it dwells diggs deceives devoures destroyes udoes does all he has to doe who hath nothing in Christ the light nor ought to doe in them that dwell out of his reach under Christs Protection in the lâ—ght would be dispeld and the bâ—â—ghtnessâ— of a better Religion Worship Gospell Faith Knowledge Righteousnâ—sse Holynesse Salvation Redemption Kingdome then any power and glory they yet are aware off or your selves either would break forth upon them But such as your Tenet is who rebell against the light not knowing the paâ—hs theâ—eâ—f Job 24.6 and band yourselves together against the blowers of it up in men to blow it out what yee can denying it to be in any measure at all in any but very few quarrelling with the Quakers for calling any much more all to take heed to it that they might walk up in singlenesse to to what of God by it is made known in them doth both River England into a resolution to retain so much of Romes Bag and Baggage as is yet remaining and into their and the Priests wonted readinesse to receive more or all of it again if it shall so return as in Maâ—yes dayâ—s and be handed out to them by the threatning helping hand of those that have the highest handling of the Helm 6 Our Doctrine of the infallibility of the true Ministry of Christ which we say is that which is among them call'd Quakers in these dayes as in those of old can be no fair In-let to the Antichristian Bag and Baggage or to those Ministries or Ministrations for to teach which is not more taught by me then shall be proved against I. O. and T. D. who both deny it more at large in its proper place viz. that the infaâ—â—ible spirit continues his infallible direction guidance and diviâ—e inspirations to the true ministâ—y and Church which waits upon him now in such wise as heretofore is so far from leting in that it shuts out for ever their Mâ—nistâ—y all its A coutrements as false fictitious and yours also who as to your confessed fallibility are Biâ—ds of the same feather with them who as in that ye flock so must flee and fall and fail all together seeing saving onely that they ascribe infalibility to their Vice-God the Pope as yee doe not and Châ—ists spirits inspirations to his single sacred soul they count it Egregiâ—us blasphâ—my for any Minister or other to say they have the holy spirit so onely as to assure them of Gods love and acceptance much more to make them infallible in their ministry and though you hold men may have it to assure them of salvation yet as to it s assumed and infallible guidance of your selves in yours or any men at all in their ministrings now you count it little lesse then the same and differing so as to the matter of the Ministry no further from them then thus viz. that whereas they hold infallibility â—omewhere but falsely enough fixing it to that false subject the breast of their Arch-Bishâ—p Vicarâ— of Christ and supream Master-Minister here on earth yee deny it to be in anâ— Ministers at all now to the utter uâ—mâ—nistring of your selves and evincing it yee are none of Christs any more then they But so to teach that all Ministries that pretend to Christ are fallible in these dayes and not one Christian Ministry infallible throw-out the earth Nor any one of all them that are in England at this day no nor yet so much as that of your own is a Doctrine and a peice of news which if
were as high in that supposed saving faith but reall fancy as your selves and your selves utterly undone before the Lord for all that when he comes to enter into judgement with you as he hath with his own House the Qua. where the Iudgement in these dayes hath begun Therefor be ye warned who seem to sit warm by this your fantastical faith and imaginary painted fire for whatever ye think and how ever ye blesse and flatter your selves with hopes of true blissâ— and blessednesse in this way wherein ye erre not knowing the Scriptures which are true but that ye understand them not nor yet the power of the wrath of God Yet this is but your Own righteousnesse all this while 1 though reall as in Christ yet of your own faining to your selves as yours and yet not your own neither so as that ye shall ever be saved by it till ye come to put it on and be cloathed with it in your own persons It s but a fire of your own composing with wood and hey and stubble and sticks and straws that crackles in your conceits like that of thorns under a Pot that will soon flap down and not last longer then such flashy fuell as your fancies seed it with it s not the joy of the righteous which the strangers intermedle not with which burns sure and sollidly and the more when cold water is thrown upon it Yea from the Lord God I say to you all as t was said of old to such as trusted in the name of the Lord without his â—â—ture behold all you that kindle a fire and compasse your selves about with sparks walk in the light of your fire and in the sparks which ye have kindled but this shall you have at last from the hand of the Lord ye shall ly down in sorrow And though in your pleasant trance you sweetly sleep it our every one within your Tents as in a Pavillion and snort it our every one to another that your iniquityes are hid and your sins who declare your sin as Sodom and hide it not are covered and the Lord impares them not though ye are far from them in whose hearts there is no guide as if ye were those hidden ones of God that he himselfe sees no sin in because it s by Christs blood really and not imaginarily washt away and though you Canonize your selves into the compellation of the Saints while in your sins and then sooth up and comfort one another under that Title with smooth words yet Iâ—a 29.7.8 As a dream of a night vision wherein an hungry and thirsty man dreameth he eateth and drinketh but behold he awaketh and is empty and faint and his soul hath apptite so shall all the maltitude of those meer â—imaginers and Image-makers be â—â—yea as in a dream when one awaketh so when the Lord awakes to visit you 〈◊〉 doâ—ing dreamers he will assuredly despise your Image Psal. 73. Yet T. D. sowes soft pillowes under the Arm-holes of his fellow Sainted-up-sinners least they should 〈◊〉 under the unsupportable burden of their wounded Spirits when the light begins to shew them to themselves and judgement to take hold on them and their own sins to slave them in the face Saying that a man once justified cannot become unjustified again in the sight of God and what the Saints do he heeds it not so as to mention it to the Saints and would have the Saint by all meanes not be so senselesse as not to hold the sense of his present interest in Gods favour and pure presence though at present under the same sins which God behold as Paule y iniquity in another but as petty infirâ—â—â—â—â— onely in him because he taketh pleasure 〈◊〉 in his sinning 〈◊〉 witness David who quoth T.D. p. 38 when he was guilty mark of Adultery and Murder was not in a condemmed state but in a justified estate in proof of which I have said more sayes T.D. to R.H. then this man or any of his brethren can answer in vindication whereof also when was urged and proved against him that David was then and long after condemned in his own conscience Psal. â—â— 4. and therefore could not stand justified before God who is greater then our hearts and must if they do much more condemn us â— Iohn 3.20 T. D. Replyes most unanswerably indeed to what one might expect from one that sayes no Qua can answer what he sayes all this which is 〈◊〉 â—â— It does not appeare to me that David was at this time mark unjustified in his own conscience but the contrary i.e. justified for he spoke those words Psal. 5â— 4 That thou mightâ—st be justified when thou speakest and cleare when thou judgest after Nathan had come to him and told him that the Lord had put away his sin Rep. Which coming of Nathan T.D. was then told but that he was so absurd as not to heare and hereby in told again was after the Childe was born and not while the adultery and murder was commited which words of Nathan the Lord hath put away thy sin being spoken not till David had confest to him that he had sinned against the Lord which was not till many Months after his vile sinning do evidently evince it to any thats not wilfully blind that for many Months his sin was not put away but remained on the File and that the Lord did not hold him guiltlesse nor the light in his own conscience neither till he had truly repented from his sins Yet least any poor Saint like sinfull soul should sink down while he lyes in the sordid sink thereof under sin the sense of the losse of his interest in Gods love since he is so deriled that he may easily suppose himselfe to stink in the in his sight T.D. who hath not one in all his Apothecaries Shop for ought I find to save the soul of a Saint from sinning hath another Antidote at hand whereby to strengthen the hands and save the soul of the sinning Saint from sinking so low as to beleeve God loves or likes him ere the lesse when he has done Yea he is never without his Cordialls and Pills to purg the head and heart from all sense of judgement that that evill day may be put a far off and the Saints he past feeling of wrath when they sin and so be more secure in commission of it but Pills to purge from the sin it selfe he is so far from vending that by his good will he would have none of them licensed to be vented by the Qua. in the Country where he hath to do Or if any course be taken to purge men throwly by calling them to perfect holynesse in this life he takes to contrary a course to keep the men unpurg'd as to mount against those as against some cheating Mounte banks as delivering no better then the doctrine of Devils and to make men beleeve that are such infidells in Christ as to give credit to T.D. that 't
as Iustified by Christ will appear approved at last but he whom the Lord commendeth which is no man of sin that I know of which David himself stood condemed in 2 Cor. 10 17 18. So having snaptasunder one of the two strings to his Bow by which T. D. strove to shoot back to us that Arrow and Shast which was sharp in his and in the heart of all the enemies to justification by the Spirit of grace and life within us from 1 Cor. 6.11 which pretended to no great strength it self being a string made but of a meer may be or perhaps for justified by the Spirit if not otherwise may be meant quoth he of the Spirits Application I come to try the strength of his other string which is patcht up of no better then such a poor peice of Toe too as peradventure or perhaps for when we say with Paul in the Text the Saints are washed sanctified and justified all one and the same way viz. in the name of the Lord Iesus and by the Spirit of God and his grace and holy operations in us T. D. who confesses he chose to out-word us see his Epistle and is never to seek for something or other to say though his aliquid is ever nihil sayes thus I might say that perhaps the clause should be referr'd to Sanctification which is in a more appropriate manner attributed to the Spirits efficiency as if the Order of the words had been but ye are sanctifyed by the Spirit of our God Rep. Then it seemes justification must go look its efficient somewhere else and must have no share with washing and sanctification in the Spirits holy workings in the Saints it must be in the Name of God only and the other onely by the Spirit as if the Name and Spirit of God were such Heterogeneous matters that what 's done by one cant be said to be done by the other and as if Paul had mistooke himself in the placing of his words and had been by the infallible Spirit misguided misplacing of them so that when he should have said ye are justified onely in the Name of the Lord and onely wash't and sanctified by the Spirit of God confusedly crouds these effects all under one cause and sayes ye are not onely washt and sanctified but ye are justified also in the name of the Lord and by the Spirit of our God I do not wonder thou purst in this with perhaps only for hadst thou absolutely affirmed it for a positive truth thou hadst of a truth lyed thy self into a very laughing stock to the lowest capacity in the Country by thy talk of so transcendently untrue a transposition T. D. But such traspositions are not without instance in the Scripture quoth T.D. as Math. 7.6 give not that which is holy to Dogs nor cast ye your Pearls before Swine least they trample them under their feet and turn again and rent where turn again and rent you is joyned to the Dogs quoth he for as Swine ds trample under their feet so Dogs do fly upon a man and tear him down Rep. We know well enough its the property of Dogs and I Swine to turn and teaâ— and â—rample when Pearls and holy things are held out to them having paid pretty well for the experimentall learning of it we have since we began to tell the pretious Truth and hold out such a holy thing as inhaerent holynesse is to such an unholy seed as your selves are â— but I am yâ—t to learn that these these ill qualities of turning tearing trampling do not all 3. jointly agree to both or either of these Creatures severally considered yea all of them as much to one as to the other For as Dogs turn and tear so do Swine and as Swine trample under their feet what thâ—y tear so do Dogs or else the Scripture which is very unlike to T. D's Scripture about it is in this case utterly unlike it self for it tells us of the Gentiles which in oppsition to the children are called the Dogs Math. 15.24 which are without the holy Citty or any Right to enter there Rev. 22.14.15 Though in their anger envy canina utentes facundia they grin like a Dog and go round about it Psal. to whom yet the outward Court of the Temple externall forms worships observations ordinances and name of Christians is given that they tread or trample the holy Citty under feet Rev. 11.1.2 No marveil therefore the Cat winkt when both her eyes were out and that T.D. durst not speak his mind out positively nor point blank neither one way nor another in answer to our Argument from that Scripture 1 Cor. 6.11 but only by perhaâ—â—es Seeing he was so blinded by it that he saw nothing what to return directly and downrightly to it and since he puts it off to us with no more force then perhaps it is so or perhaps so as he sayes 't is though I have said much more for satisfactions sake to such as seek the truth yet to such as seek nothing more then how they may cavill against it and turn it off from taking hold on either their own hearts or the hearts of others I need do no more then put it all back upon T. D. again with per-haps it is so or so as I say 't is against him it being a generall generall received Maxime among all Schoolmen that an argument that flyes in ones face with no more force then forte ita requires to be no more forcibly refel'd then with forte non Yea forte ita semper sat bene solvitur per forte non Thus I have at last made a clear end with T. D. as to this matter of justification having to the undeceiving of such as by his misty makings out of our meanings in it have much mistaken me and the Qua. as Poâ—ish about it shewed plainly which way we hold it and how it is according to the Scripture of grace and not of works 1 our works properly and onely so call'd and yet not of grace onely but of works also 1 such as Christ and his Spirit only works only in us which the Spirit in a sense subordinate to himself who is the master-workman to whom onely and Gods grace in freely giving us such an alsufficicent Assistant to do his will the glory of all belongeth is pleas'd also but more sparingly to entitle by the the Term of Ours Isa. 26. So that had it been as true as if T.D. and his witnesses together with him p. 58. be to be credited before himself alone 't is false that I disputed justification in those Terms of by our good works as he says p. 14. yet if by our works we speak of those that God Christ and the Spirit work in us it can in no wise follow from thence any more then it doth from all his other piteâ—â—s Premises whereby he improves himself to prove me so that I am a rank Papist nor so much as it followes from
present Seers gain-getting Priests false Prophets and foolish People But alas poor man thou art far enough from the New Testament or Covenant yet which is a Gospel a Covenant of Light which thou art so far from that thou fightest against it thou thinkest thy Judgement is over past and the Old Testament a thing that thou hast learned long ago but thou art not come so near to the sharp Paedagogy of it yet as thou must do so far art thou from the glorious Liberties of the New Thy words are true enough the Word under the New comes in a way of more Liberty and Glory but it s no newes to hear High Priests speak Truths which themselves know not thou art at best but an Old Testament Talker of the New and one that 's come truly yet under the Tuition of neither As for the New the Word comes under it in Liberty and Glory but not to Old Testament Spirits Doctors Scribes and Pharisees they see not clearly so much as Moses face much lesse the Glory of God in the face of Iesus Condemnation is yet to come from Christ himself first to such as these as well as from Moses Iohn yea Christ himsâ—lf whose friendliness to Publicans and Sinners as a Physitian was found fault with by such Friday fasting Pharisees as this Age is filled with as much as Iohns Austerenesse was found in Iohns rough Spirit Camels hair Garment and astonishing Appearance to them that went about to Murder him in his inward Ministry and Testimony within themselves and then they said of him too as of Iohn Thou hast a Devil Ioh 8. Ah poor Nursing Fathers and Mothers Vniversally Erring Vniversity Seducers poor seducing Priests and seduced People notwithstanding the Glorious Liberty and Gloriousnesse of the Gospel Times that ye are glorying in in a Dream that ye live under ye must most assuredly find a Condemning Iudging Terrifying fiery flaming Law laying hold on your Consciences and finding you out and the Sword of the Lord entering into your Souls and the Wrath of the Lord rending your very heart-strings a sunder and dread terrour and trembling surprizing you Hypocritical sinners in Sion before ever ye shall come to know the true Liberty or Glory of the Gospel which is the Image and Glory of God brought forth among you yea judgement is already laid to the line and Rigeteousnesse to the Plummet and the Hail is falling that will sweep away your Refuges of Lyes and the storm that will overflow your hiding places and break and disinable your supposed Covenant and Agreement with Death and Hell as if your judgement were passed over by the Lord and none of that could come near you and your Bed will be found too short for you to rest on and your Covering too narrow to wrap your selves in from the Wrath of God the power of whose wrathful displeasure shall make your Mount Sier shake like Sinai before ever ye come near to the sight of that glorious Rest that the Saints ly down in on Mount Sion Now as to that other new found Phrase of Fanaticks These Fanaticks the Fanaticks of this time our Fanaticks Fanatical Quakers Fanatical Souls Fanatical Enthusiasts Fanatical Knaves Fanatical Anti-scripturists and under which ever and anon yea so oft that I may say Ferè numquam non thou soamest out as thy fellows do that froth filth and falshood which floats about in thy foolish vain Spirit against the Quakers in gross as against a furious distracted mad crack-brain'd kind of men that for so those Terms signifie as used by thee pretend to Visions Revelations Illuminations Inspirations the Spirit of Prophesie and such like but are Reapse stark besides themselves and bereft of their very wits and senses As new a nick-Name as 't is to this Age this is no other then what all the Prophets of God were entertained with in the several seasons wherein God sent them out by the many false Prophets that were Coaetaneous with them and therefore nibil novi no new business to such as are not blind He is but meanly skill'd in the Scriptures who hath not yet learn'd from thence That the Prophets by whom God spake and by whose Ministry be muâ—tiplied Visions and used Similitudes as Hos. 12.10 were ever counted Deceivers as the snare of a Fowler in all their wayes that the true Prophet was a fool and the spiritual man or man of the spirit Mad Hos. 9.7 8. and hatred alwayes in the House of his God And that Gods People by meer profession rose up against them as against an Enemy and as now the same Generation of Holy Hypocrites do both in Old England and in New pull'd off their Robes and their Garments from them to whip and scourge them sometimes as Seditious and Disturbers that passe by securely as men most averse from War and streitned the spirit of the Lord saying Prophesie not so such as Prophesied in his Name and Power and putting them to shame if they did when if a man would walk in the wind of his own Invention and Lye falsly and Prophesie to them of â—elly Ohear of Wine and of strong Drink even he should be own'd a Prophet by that People Mic 2.8 9 10 11. And that Ioshua the true High Priest and his fellows even Christ and the Children that God had given him were as men wondred at were set as signes to be spoken against even to the house of Jacob from whom he hid his face and their peepers and mutterers out of their own familiar spirits to the unbelieving Despisers that wonder and perish for signes and for wonders from the Lord of Host that dwelleth in Mount Sion Isa. 8.17 18. Zach. 3.8 Luke 2.34 Act. 13.40 41. Yea I. O. hath read his own Book ore but by the halves if he do not learn this Lesson out of it himself pag. 58 59 61 62. that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divinely inspired men whose Doctrine was to have been received as from God who sent them and in whose Name they spake though but Herdsmen and of mean Occupation were yet generally rejected upon innumerable prejudices that attended the Truth they spake arising from the personal infirmities and supposed Interests of them that delivered it as Amos 7. Ier. 43.2 3. Ioh 9.29 Act. 24.5 and that what with these things and chiefly the Peoples being so eminently perplexed with false Prophets both as to their number and subtilty that they could not well discern aright between Gods Word and that which was only pretended so to be and so became guilty of unbelief and rebellion against God not submitting to what they spake in his Name it alwayes so sell out that scarce any Prophet that spake in the Name of God had any Approbation from the Church of dead stones in whose dayes he spake Matth. 5.12.21.33 to 38 Act. 7.52 Thus much I.O. may learn from these words which are mostly his own that it was alwayes so heretofore and
how it should be otherwise in the latter dayes of this formal Christian Church called Christendom then he sayes it was in the latter daves of that Iewish Church both which National Churches say they are Iewes Christians and are not but lye and are the Synagogue of Satan he cannot see that will not purposely look besides the Scripture which intimates to us a necessity of the innumerable multitude of false Prophets by which People must be perplexed from submitting to the Testimony of Gods true Ones that now go forth from him to witnesse against the other since it sayes so long since as it was written that many Antichrists and false Prophets were even then already gone forth into the world which as according to Christs praediction Matth. 24. they then and not now as our Seers say who can't see themselves for their selves began to breed so have ever since spawn'd themselves by a successive generation of the same seed of blind Seers that suppose Gain to be Godliness in such Myriads over the face of the whole Earth that he must even go out of the Christian World at least that will find any clean Corner where these croaking Frogs and unclean Creatures and costly Caterpillars are not crawling So then by reason of the many subtilties and serpentine insinuations of the many false Prophets in these last dayes of the Gentile Christian Church in name not nature 't is now as 't was ever of old that the true Prophets of the Lord whom he reproves the other by are look'd on as Fanaticks fools and mad bare brain'd fellows 2 King 9.11 Acts 26.24 that do but pretend and seem to themselves to see that they do not and make themselves Prophets and are often punish'd as a sort of giddy guides with stocks stones prisons and such kind of rough Reproofs as the false Prophets the Shemaiahs or Dreamers which speak lying words in the Lords Name which he commanded them not suggest as most surable for the true Seers to the Officers whether Vice Chancellors Chief Priests or Earthly Powers that are as the Beast that bears her is the Subordinate willing Executioners of the Clergy or Whores wicked will as in the letter from the false Prophet to the Chief Priest against Ieremiah of old Ierem. 29.26 27. The Lord hath made thee Priest in the stead of Jehojadah the Priest that ye should be Officers in the House of the Lord for every one that is mad and maketh himself a Prophet that thou shouldest put him in Prison and in the Stocks Now therefore why hast thou not reproved Jeremiah of Anathoth which maketh himself a Prophet unto you c. As for thee I.O. I know not but that thou art the first that fastned that wonted foul Name of Fanaticks upon the People of God called Quakers in these dayes by thy fighting against them and falsly accusing them as fit for their Frauds to be punished with Prisons c. under that Name so over-frequently used by thee for which it hath since justly enough as from God befallen Thee and thy fellow mongril Presbyter-Independents Haman-like who hang'd high upon the Gallowes of his own preparing to be whipt smartingly by that more smoakie sort of Locusts who are in the dark behind thee with this Rod of thy own gathering for now by that Papal Prelatical-Priesthood that hope but their hopes are as-thine and those of all Hypocrites are as the giving up of the Ghost to over-top you all even ye and all Sectaries that side not or ride not with them back to Rome are branded by that same Name Fanaticks of thy own faining which is become the common Charesteristical of all but either Romish or Canterburian Catholicks and thou thy self perhaps under that Notion of a Sectary and account of a Fanatick as well as on some others art justly Iudas-like who betrayed the Truth detruded down from that place of Preheminence from whence thou prated'st out that Preheminent piece of Latine lack-Light against the Quakers and according to Psal. 96.25 26 27 28. Psal. 109. 7. to 21. Acts 1.20 deprived of thy dainty Deanery and that thy Bishoprick or Episcopal Office hath another taken and like as he did Doeg the Edomite Psal. 52.1 to ult for the same Dog-like doings viz. devising Mischiefs being as a sharp Razor to the Saints deceitful workings loving evil lying devouring words more then good and rather then to speak righteously hath God pluck'd thee away from thy Prerogatives in that falsly called Christs-Church thou was 't lately Head of and if yet thou shalt as perhaps thou mayest happen ever to recover to any such outward Lordlinesse again over Christs true Church and Gods own Heritage who come Summer heat or Winter storms will still stand Green as an Olive in the House of God yet for all thy now flouting at them as Fanaticks and their way as Madnesse that day cometh on a pace spoken of Wisd. 4. 15. 5.1 ad sinem wherein those righteous Ones thou wrongest shall stand out in great boldnesse before the faces of all such as thee who hast afflicted them and made no account of their labours and ye shall be amazed at the strangenesse of their Salvation so far beyond all ye looked for then repenting and groaning for anguish of Spirit shall ye say within your selves This is he whom we had in derision and as a Proverb of reproach We fools couâ— his life madnesse and his end without honour How is he numbred among the Children of God and his Lot is among the Saints Therefore have we erred from the way of Truth and the Light of Righteousnesse hath not shinned to us and the Sun of Righteousnesse rose upon us We wearied our selves in the way of wickednesse and destruction gone throw Desarts where there lay no way but as for the way of the Lord we have not known it What hath Pride profited us and what hath Riches with all our vaunting brought us c. Thus far as to those Two Archi-Pseudo-Prophetical Titles by thee I.O. tauntingly imposed upon the People who at this day hear the Word of the Lord and Tremble at his Word viz. That of Quaking Fanaticks or in thy Sensu Composito Fanatical Quakers Now I come to those thy many other misprisions and mis-representations of us under the Terms of poor deluded foolish Knaves Crowes Vagrant Rogues or Vagabonds Enthusiasts Locusts and such like J.O. The clamour of every Fanatical Knave Ex. 3. S. 26. Epist. pag. 28. poor deluded Fanatical souls amongst us called Quakers for the instruction of the younger sort against whose abominations I have subjoyned the Theses in the close of the other Treatises To the Instruction of the younger Schollers who intending the accutenesse of their Wit to the study of the holy Letters or Scriptures have neither list nor leasure to follow these Crows the Quakers up and down pelting at them with Tiles and Dirt this shew of new Fanaticism refuted which swarms even every where
his wickednesse but such evil fruits as darknesse Ignorance blindnesse bloodinesse uncleanness drunkennesse and all sorts of ungodlinesse and profanenesse is gone forth into all her Lands So that a little of that honest learning how to live Godly righteously and honestly in this present World that is now found in abundance among poor plain Countrey Rusticks and Russet Rabbies as some University Doctors and Divines witnesse Doctor Featley have derisorily denominated the Mechanicks that meddle with expounding Scripture amounts to more then all that great learning little equity lesse honestly and least godlinesse that is found among the nursing Fathers and nursing Mothers of them all And this is Lamentable and a Lamentation with which I must here lament not onely over all Christendom in general but over these Protestant parts of it also where Popery is so abjured that men spend their money on their pretended Feeders for that which is not the bread of Life but light heartlesse branne that is measured out to them at a high rate too the Lord knows out of the barren brain of their bruitish Pastors who have not sought the Lord in his own light but at the most in that meer Letter that gives not the Life of which Letter they are the Ministers for means too and not of the Spirit Whereupon as the Lord sayes Ier. 10.21 22. They shall not prosper but all their flocks must be scattered in order to which the noyse of the bruit is already come and a great commotion out of the North to lay their Cities desolate as a den of Dragons That howbeit their deluders cry out against the Quakers who freely undelude men as poor deluded fanatical c. yet the poor people are most miserably couzened cheated and deluded by their blind Guides that see little themselves into the marrow and mystery of spiritual matters and not standing in the Counsel of God given out by his light in their own consciences never come to hear his Word coming to them within from his own mouth and not hearkening to what God himself saith in them as the true Prophets did Hab. 3.1 never come into the true vision of him or his Will but run and say he saith because they find it written he said so or so to others when they never heard him speaking it in themselves and so never profit the people at all as God said of old such should not They sit as the old Pharisaical Scribes did who heard not at any time the voyce of God nor saw his shape in the twi-light of their own imaginations searching the Scriptures and looking in them for the eternal Life which onely testifie of it but come not unto Christ in whom onely they Testifie it is for in him is the life say they and his Life is the light of men that they may have his life in themselves and from it onely Minister unto others and so such food for their souls and Rayment and Riches and Gold and eye-salve as they have which is none of that which Christ whose light within or inward Councel they reject against themselves Counsels all Laodicean like self-corceited Angels and Churches to buy of him such lifelesse stuff they give I should say sell in as good words and fair speeches as they can put it off withal to simple people for outward Food and Rayment and Gold and Silver and Riches as they have pertaining to the Belly and the Body So the Bodies of Shepherds are oft full and fat But the Souls of poor Sheep pine and starve for all that And that the Souls of poor people should ever come possibly to be made any Richer towards God then they are while they stand under the droppings onely of the lips of such Linguists as are no higher learned then their nursing Mothers teach them I cannot expect if nil dat quod in se non habet be true sith the chief spirituals that those spiritual men have themselves who learn to be Teachers of Religion to others no where but at the Vniversities are but carnal natural animal literal such as without the light and spirit and living Word of God within for that in the name of his fellow-Students there I.O. to whom its vouchsafed of God sayes he but say I of the Devil so to do fights against as fiercely as he can is obtained out of many Books and Writings the best of which is the Bible and the naked letter of it by the improvement of a meer animal understanding which the letter of the Bible it self also sayes perceives not the things of the spirit Nor can I expect as the case is with them that they themselves who there are taught to be Gospel Teachers should attain to any more then such a shallow speculation and thin external Theory of those things as they have or should ever enter into the depths of Gods Kingdom whilest in the depth of the Serpents subtilty they are beguiled so far from a single hearted search after the Truth in the simplicity thereof as it is from Jesus the light of the World by the beams thereof made manifest in their own hearts that taking it for granted aforehand that all that and no other then that is Truth which is held forth and told for Truth in the times of their Residence at those foresaid Fountains which are not steadily running one way neither but to and fro as the Tide turns and running several wayes at several seasons they stave off all that as Heresie at a distance which is handed to them any other ways no more doubting but that that must be error which at the Well-heads of Divinity is pleaded against then they do that that is Truth they there plead for so as Is qui nil dubirat nil capit inde boni these confident blind bold implicit-faith't Iuniors that visit the Academies for this end that they may become for a livelihood Preachers of the Faith to others never doubting that to be the true Faith and Truth which they find professed in their times set themselves on work to study how to defend it at a venture against all Hereticks before they have either found or felt it to be Truth within themselves and stand steadfastly Tempered still according to the present Temper of the Grand Seniors of their Respective Nurseries who Temper themselves ever according to the Temper of the Times and the Rulers that happen to be in them whence it comes to passe for the most part that as there 's like Prince like Priest so like Priest like People in these Northern Islands where after some certain time of standing and studying in the Vniversity these hasty Hirelings run abroad before the word of command be given them from the mouth of the Lord and settle themselves up and down till the Countrey swarmes with them like so many Locusts successively supplying the waste places of such as either die in Parishes or depart from one to another where there 's a bigger Boon ne
the Scripture is so far from hindering any from coming to but only that the blind Porers in it with their natural Eyes cannot see Wood for Trees that it sides with us in helping to call People to the Light in the Heart which thing is as well the end of its being written as it was the end of Paul and Iohn's and all the Prophets Ministry by word of mouth Act 26.17 18. 1 Ioh. 1.1 5 6 7. And is the end of all our Ministring now as we are moved of the Lord by Voice or Writing the Letter bids look to the Light as that which leads on to the Life but both Letter and Light are a cloud to the Egyptians that pursued them which to Israel that obeyed it was a help And as it serves with us to call to the Light so before it passe away it must be used against them to send them packing first that have Abused it as thou hast done and to accuse as a Witnesse against them such as have owned it as their Rule and Foundation yet lived and built so much as ye have done beside it And as Christ said to the old Scripture searchingScribes Joh. 5. that would never come to him the Life whom they Testified of so say I to you of the same Seed Do not think that Christ by his Light within you only whereby ye are made as all men are who have not the Law in a Letter a Law before God to your selves will accuse you to the Father ye have another that accuses you for your Vanities and Deceits even Moses and the Apostles and Prophets Writings in whom ye trust to get Life for if you had believed them you would not have belyed but beleeved in and obeyed the Light and Word in the Heart which they call you to for the Scriptures testifie of that but fith you believe not their Testimony to the Light how can we look that by our Words ye should come to believe in the Light it self So that ye stand Condemned and must be Judged by the Law or Light within as well as such as are without the Law in a Letter without and fining under and against the Law in the Letter by the very Letter of the Law throw boasting and yet breaking of which ye dishonour God much more then the Heathen do Rom. 2. Ye must be condemned also So that the Scripture is of much use yet and we are free it should stand and not be blotted out that by the Testimony of it which is one and the same with ours to the Light ye might be if yet it may be brought to look to the Law of Christ which and not the Letter is the Light and Life but if you will not come to Christ and his Light in you that ye may have the Life it s all of a price to you whether the Scripture stand or be blotted out for your Names are not while ye are Enemies to the Light written there for Life but as yet blotted out even by the Scripture while it abides unblotted out from under Heaven I.O. Ex. 2. S. 26. Thou sayest The Quakers little regard the understanding of the Scripture and this is one of their Eminent Deceits so long as they have the Words they are well enough without the sense as nothing appertaining to them Reply Saving I. O's fine figment in this matter which may be more manifested in its proper place howbeit we are well satisfied without so many several silly Senses and mis-meanings of it as are ministred cut by the unlearned Ministers that know not the Mind of the Lord nor ever shall while they lean to their own meer Natural empty Understandings and lye-poring in the Letter as they do without the Spirit which only Receives and Reveals the deep things of God and opposing the Light that only opens it yet we are not against the true sense and meaning of the Spirit which expounds the Mysteries and shews the Secrets thereof to those few Babes that fear the Lord which are hidden from the worldly wise and prudent but whether the Renowned Rabbies Preach for prize or hold their peace we neverthelesse still have true meanings and mind of Christ. I.O. Ex. 2. S. 21 22. That they affirm it is not lawful for any to Interpret the Scriptures or give the sense thereof And S. 22. That altogether with the Interpretation it self they reject damne curse all Mediums of Opening Scriptures the weighing the Words and Phrases and daily Prayer and comparing of divers places together that the Opening of hard Places the clearing and proving of the Truth the Conviction and Confutation of Heresies Errours false Doctors and Doctrines the Edifying any by Instructions and Exhortations and all the other ends of lawful Interpretation of the Scriptures are odious and abomination to them they not only prosecute with Enmity all Expositions of the Scripture by word of mouth in private Families Meetings Churches Schools of Believers to the Opening of the Sense of the Word and the giving of Knowledge by the Scripture it self but also as little esteem and most Childishly defame both Commentaries and all other Books wherein part of the Scripture is Interpreted or any Truth cleared or confirmed out of it or the Faithful perswaded by Exhortations to Holinesse and Gospel Obedience or men are Instructed in any other manner whatsoever in the Knowledge of God Reply Whether all these stories of I.O. which I have here put together do more savour of the French Galimafrey or wild-Irish bonni-clabber I 'le not determine but I am sure they are an unsavoury Mess of Omnigatherums made up of many sorts of lying Reproaches that have no Consistency with the Truth which would far better have become a Doctor of Divinity to have told of the Devil himself had he been accusing of him who is the false Accuser of the true Brethren rather then such a legend of Lyes as lye here legenda legible to all that know them of the Quakers I cannot say of this indeed as of T.D. his doings in his way of sharp shooting out his false Tales against us that it will sound much to our shame in a Countrey Church because it s well nigh all laid out not to say lyed out in the Latine Tongue though only Englished here but it will ring such a Peal in the University Colledges among the Iunior sort of Haters of whom God loves and among all save the lack-Latine-Country-Clergy men against the Quakers as will make them prick up their Ears and listen that they may learn how to lye against them also more then ever they did to the Quakers themselves that of them they might learn the Truth but the best on 't is though here 's a Nest of them together if that would do any good to I.O. or hurt to the Quakers yet by Lyes and Deceits none ever did or ever must prevail against the Truth Yet to all this thou addest That we turn the Church of God into a
opened by the shining out of that Light in it that lyes yet smoothered and then thy misery will be so great upon thee that as I told thee above what thou sayest of the Pope for his misuse of Scripture will be verified not on him only in so much the greater measure by how much his Vilislations and Violations of it may be greater then thine but in some measure also upon thy self so that as thou together with me sayst Papae so say I Et Tibi Tempus erit quo magno optaveris Emptam Scripturam intactam It will once repent thee not a little in thy own Spirit that ever thou appearedst in publick in such a proud and peevish Prate against its purest Friends so pretensively only but not properly for and so piteously and unpolishedly about the Scriptures Now as to thy Vindication or Plea it self for the present Integrity and Indentity of the Text of your Copies with those Original Copies that were first given out which thou positively hadst before Asserted thou failest and fallest short so in thy Confidence of what thou hadst so peremptorily propounded for Truth in ipso limine at the very threshold and entrance thereinto as to stile it no other then an Account of thy Apprehensions a delivery of thy Thoughts and a runing the Hazard of giving out thy Thoughts and of what thy own Thoughts suggested to thee pag. 146 147 149. 163 and a discovery of thy Thoughts 151. As also thy First Treatise wherein thou talkst of the samenesse of the Letter in every Tittle and Iota to what it was at first so Authoritatively so Positively so Impositively so seemingly Infallibly and Uncontroulably a publication of thy Thoughts Though I had thought a Minister of Christ or Doctor in that thing cal'd Divinity especially about the Foundation of all his Faith and in that Chapter where he layes the Basis of his Businesse and of hâ—s building should have bâ— thought himself better before-hand and have saâ—e down and counted his cost and cast it in his mind before he Printed his Propositions out in such peremptory terms as thou dost in this case of non-Alteration of one jot or Tittle of the first divinely inspired Scripture pag. 13 14 28 whether it would hold it out in such a height for certain or no without parching it up with So I think and such loose Conjectures and Imaginaâ—ions as are attended with such great uncertainty that himself confesses as thou dost pag. 297. They ought not to be admitted to any Plea or Place one way or other in so wâ—ighty a cause and Propound things that are false as boldly as undoubted Truths and then puâ—s off such as expect hiâ— pâ—oof with weak Conjectures and his Conceits â—eâ—t men mock him saying This man began to build but was not able to finish Yet now I bethink my self thou pretendest to be no divinely Inspired Prophet nor one that owns any such to be now a dayes but one of those Other men thou speakest of pag. 9. The Pigment and Imagination of whose hearts are the fountain of all that they speak and so no better can be expected from them 2. Thou grantest that ye have not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 13 Nay It is granted sayest thou pag. 163. that the Individual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Moses the Prophets and the Apostles are in all probability and as to all that we know utterly perished and lost out of the world As also the Copies of Ezra the Reports mentioned by some to the contrary are open fictions The individual Ink and Parchment the Roâ—es or Books that they wrote could not without a Miracle have been preserved from mouldring into Dust before this time Nor doth it seem improbable that God was willing by their losse to Reduce us to a neerer Consideration of his Care and Providence in the Preservation of every Tittle contained in them Had those individual Writings been preserved men would have been ready to adore them as the Jewes do their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Synagogues Reply How like a Child dost thou talk in that groundlesse guesse of thine that God was willing to let the losse of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be for such an end as in thy foolish vain mind thou imaginest and fondly fanciest What a bawbling and blerting dost thou make of thy boyish bolts out of the Cross bow of thy crooked Conceit both here and else-where up and down thy Book Who told thee that trifling Tale which thou tellest for probable Truth that God let all the first Writings be lost for this end to reduce men in the latter Ages to a neerer Consideration of his Care in Preserving every Tittle till now that was contained in them When yet we know as I told thee above and prove by and from that little of the first Scripture that hath happened to come to our hands which ten parts to one of the World never saw neither that not Tittles only but many whole Books of the first divinely inspired Scripture that belonged to the Bulk of Holy mens Writings by the Spirit are not preserved but perished for ought thou knowest both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them also Did God himself tell thee this to tell for Tsruth or did the Serpent suggest it to thy Thoughts that suggests a legion more oâ— the like lying vanities Even he surely insinuated this into thy Imagination that crowded those other crude Conceptions and Conjectures which thou hast and holdest out to such Tom of Bediams as will take them for Truth from thee So in pag. 12 14 34. where perking up into Gods privy Councel as if thou wer't one that fate in his Bosom from which thou art yet as far being from the Light as the Rich Gâ—utton was from Abrahams where poor Lazarus saâ—e whom he dispised saving that the gulf was fix't against his passage whereas there 's hope concerning thy coming thither if yet in time thou tern and take hold on Truth and intruding thy seâ—f into what thou hast not seen vainly pufâ— up in thy fleshly mind thou proudly falst a Pratin◠〈◊〉 Propounding for Truth what swims and floats in the Cock-boat of thy Fancy viz pag. â—2 That the Writing was the product of Gods Eternal Councel for the preservation of the Doctrine after a sufficient discovery of the Insuffiency of all other means for that end and purpose Reply Into which piece of Gods Eternal Councel I trow who or what Spirit or Scripture or Key of any kind did ever let in I. O. who Proposes it so peremptorily in his Preachings as if God had discovered something by experience after a while that he was not so well acquainted with before namely that manifesting his mind by Dreams Visions Voices Word of Mouth was after his tryal thereof sufficiently â—ound by the Lord to be an insufficient means to save his Word from loosing which means he intended once to that end and
Doctrines Instructions stories Promises Prophesies given out by the Writers of the Scripture were not their own conceived in their minds nor form'd by their Reasonings nor retained in their memories from what they had heard nor by any means before-hand comprehended by them 1 Pet. 1.10 11. But were all of them immediately from God so as that there was onely a Passive concurrence of their Rational faculties in their reception without any such Active obedience to as by any Law they might be obliged pag. 5 6. Rep. Many things in this Parcel are utterly false being uttered as they are of the whole Scripture and all its first Pen-men for what is said of the Old as to the immediate manner of its giving forth is said also saist thou pag. 9.27 of the New insomuch that it s not onely very fond but savouring also of no small ignorance both of and in the Scripture for any such Minister of no more then the meer Letter of it as our Divineâ— are much more below the Ministers of the Spirit to hold out for truth or so much as to imagine within themselves and as they are utter untruths so much lesse are they of force to evince that false Assertion to be Truth which thou J.O. wouldst conclude from thence viz That their Writings are uncontroulably known to be the Word of God 1. What a crude conception of thy vain mind is this that the Laws Doctrines Instructions Stories Promises Prophesies written which I confess were not their own formed as many if not most of thy false Doctrines and strange stories about the Scriptures are thine own formed by unreasonable Reasonings were not so much as conceived in the minds of the Pen-men Were they not conceived in them by the Holy Spirit And â—ly by them so as that for the most part at least they understood knew and believed them as Truths before they committed them to Writing as they were moved by the Spirit of God to do for the use of others And though they wrote not but at the Will of God and his spirit pressing them thereunto and under the burthen of the Word of the Lord that lay upon them till they had discharged themselves of it yet art thou so silly as to conceive they delivered things before they were conceived in them So far at least they were conceived in and by them too as to prove thy saying little less then senselesse and absurd 2. VVhereas thou sayest they were not retained in their memories from what they had heard nor by any means before-hand comprehended by them Is not that as absolutely absurd and false as the rest Did they in writing declare things for truth and teach Doctrines and give out Instructions and tel stories relate passages before they had so much as heard of or seen or believed or embraced what things they wrote rehearsed or entertained them as such or by any means beforehand comprehended them Is not this directly contrary to what the Apostles say who had and wrote from the same spirit of Faith with them of old who write thus 2 Cor. 4.13 As it is written Psal. 16. 10. I believed and therefore have I spoken so we also believe and therefore speak c. 1 Joh. 1.1.3 That which we have heard which we have seen with our eyes look's on and handled declare we to you And when Isaiah wrote things of Christ did he not see his glory Isa. 6.1 Iob. 12.40 41. Lev. 1.2.11.19 Is Iohn commanded to write anything in his Booke but what he had seen And did he write or bear record of the Word of God or the Testimony of Iesus that he did by no means before-hand comprehend or of any things but those he saw And is not seeing one means of comprehending 3. Sith thou saist The things they wrote were not retained in their memories from what they had heard Did they first heare and see and believe and comprehend and entertain them into their memories and then not retain but let them slip and quite forget them before they wrote and then began to write when they had and not before they had remembred to forget them For of the things thou writest this is the sum the whole sum of which though 1 Pet. 1.10 11. is cited to add weight to it which gives not the least dram of evidence to the truth of one tittle of it is found by such as weigh it in the Ballance of right Reason to be a lye and lighter then vanity it self Belike then according to thy fancy Paul when he wrote to Timothy to bring his Books and Pâ—rchments Cloak left at Troas with Carpus wrote that not as a matter conceived in his mind or retain'd in his memory but as a thing forgotten that he had no comprehension of afore-hand Did he not write that and a hundred more matters as retain'd in his memory And though he wrote them as mov'd by the spirit in the wisdom of which he liv'd walk't and did all he did as he saw service in it yet did he not write of his Revelations and Temptations after them by the thorn in the flesh 2 Cor. 12.1 c. and of his many perils and hazards he had gone through and his whippings and stonings and shipwracks and other sufferings and services 2 Cor. 11. as things retained in his memory though some of them fourteen years behinde And when he wrote of the Fornication 1 Cor. 5. and the Divisions 1 Cor. 11. that were among the Corinthians did he not write of them as things he had by hear-say and common Report And did he not retain in his memory what was told him by them of the House of Cloe and thereupon wrote to them thereof as of a matter heard remembred and afore-hand believed For L partly believe it quoth he and comprehended aforehand VVhat innumerable instances of the like fort of stories written as retained in the memories of holy VVriters might be given out of both the Old Testament and the New But this little is enough if thou be not wilfully blind to bring thee into a remembrance of thy babling about the Bible of the writings whereof thou writest as if thou hadst never read it all but in a dream And when Matthew the Publican wrote of his own being called from the Receit of Custom and of his entertaining Christ in his house Matth. 9.9 Did he it not on the account of his retaining that passage in his memory And whereas thou saist they wrote all immediately from God so as that there was onely a passive concurrence of their rational faculties in their reception without any such active obedience as by any Law they might be obliged to I say thou renderest thy self as Ridiculous oâ— Reasonlesse in this thy Reasoning as if thou wert one that had never read any otherwise then at random For hadst thou been as observans as thou art oscitant in thy Readings and Writings of the Scripture thou wouldst
again when they have done yet was it a gift obtained in the way of such active obedience to God as by the said Law or light of God in the heart men stand obliged to and to be coveted and desired and was given in a certain way that ye are so far out of that ye hate it of holy waiting on God and learning of him alone in silence in all subjection in order thereunto for which work there are now as there were of old but those are not Oxford and Cambridge Vniversities as it were Schools and Nurseries of young Prophets at Iericho and Bethel alias by interpretation the House of God where Truth and true Wisdom and true Religion was and is learnt as truly and fully as it is falsly taught or rather fully and universally forgotten at our now Vniversities or Nursing-mothers of that Wisdom and Religion from beneath which is but earthly sensual or animal and deceitful See 2 K. 2.7.15 2 King 6.1 2 K. 9.1 yea in order to Gods manifestation of himself to men in such wise as he will not to World that lyes in wickedness it 's required that men keep his commandments so far as they are made known already in the light in the conscience Ioh. 14 and seperate themselves from the sensual ones that have not the spirit and not together with them from the truth Prov. 18.1 2. and that they come out of all that defileth and become holy for no defiled thing falls into Wisdom but in all ages this as well as any of old though ye own none to be now in rerum natura entring into holy souls she maketh them friends of God and Prophets Wisd. 7.23 24 25 26 27 28 29 30. But the reason why so few Priests are ever made true Prophets is because for the most part they are more prophane then other people from of old and much more now insomuch that as heretofore I mind at present but two of all that numerous Tribe Race and Party of Priests that the Jewish Church was fill'd with that became Prophets viz. Ieremiah and Ezekiel Ier. 1. 1. Ezek. 1.3 So now velduo vel nemo of all sorts of persons few or none of our Academical Levitical Race of Rabbiâ—s arrive to so much honour and happiness as to become obedient to the Faith yet so far many of them came in the primitives times notwithstanding I can't find that ever any of them commenced Prophets Evangelists or Apostles much less are many to be found so highly graduated as to become such in the true Church or School of Christ at this day they are not upon the Tower upon their Watch toward the Light They hearken not with Habbakkuk to what God saith in them Hab. 2.1 They stand not in the Lords counsel nor receive the word from his own mouth but as the false Prophets of old Ier. 23. in which respect they were false Prophets that profited not at all and such as God was against though speaking true words they steal the word they speak out of the true Prophets Writings whom God sent and spake to when he neither sent nor ever said the same unto them and so run crying Thus saith the Lord as ours do hear the Word of the Lord as you shall find it in such a Text such a Chapter such a Verse when they never heard God's voice at any time themselves nor saw his shape They hate and fight against Gods own counsel the Light in the Conscience which would lead them to purity in their own persons and so never come to see much less to shew his Secret which is onely with them that fear him Psal. 25. whose sear which is the beginning of Wisdom is to depart from the evil which the light discovers and so as none can bring a clean thing out of an unclean so none can receive much of a clean thing into an unclean But as Isaiah who was of unclean lips had his lips first toucht and his iniquity taken away before he was sent of Gods errand Isa. 6. And Ieremiah was sanctified to the work of Prophesie Ier. 1. So there must be more Holiness of Truth found among their Holinesses the Pope and all the Priests and Praters for pay thorowout all Christendom before they know how to prophesie themselves or tell truly as much as they are found from the Text of their Transcripts tatling to the World of what they know not how and in what manner Gods Prophets prophesie Thou addest I.O. pag. 6. That in writing they were not enabled by any habitual light knowledge or conviction of Truth to declare Gods mind and will but onely acted as they were immediately moved by him their hand in what they wrote was no more at their own disposal then the Pen in the hand of an expert Writer And p. 23. That no rational Apprehensions had any place in their Writing And p. 25. That this was the first spring of the Scripture and beginning of its emanation from the Counsel of God it was brought by the Power of the Holy Ghost into its Organs and Instruments us'd for the Declaration of it and that it was not left to their understandings wisdoms minds memories to order dispose and give it out But that they were born acted moved to write all and nothing but that to every tittle that was so brought to them And that they invented not words themselves but the words were immediately supplyed to them and that in writing they were but passive instruments for the reception and representation of words And that every Apex of the written Word i.e. Writing secundum te was as immediately from God to the writers as his voice in the Prophets p. 26 27. And p. 7. That they were but as an Instrument of Musick giving a sound according to the hand onely of him that strikes it Rep. These things are false being written by thee of all the Writings and first Writers of the Scripture universally as they are without exception and distinction for so indistinct and confused art thou in thy delivery of thy mind about the Bible that though it be a Bulk of Heterogeneous Writings compiled together by men taking what they could find of the several sorts of Writings that are therein and trussing them all up into one Touch-stone crouding them into a Canon or Standard for the trial of all Spirits Doctrines Truths and by them alone Yet thou speak'st so Homogeneously of it as if whatever can be predicated of any may be as properly predicated of it all yea whatever thou sayest falsly of the Writing thou denominatest the self-same of it all and every Apex and Tittle yea every Tittle and Iota with thee is no less then the Word of the great God wherein the â—ternal concernment of souls lyes p. 168 169. And so every part of it a Rule and the perfect Rule for so 't was with thee when there were none but Moses five Books and 't is but so with thee now so much
beleef and acknowledgement of the truth habitually and were thereby inabled to declare it and from thence did declare it accordingly as in the wisdome of the Spirit they saw it serviceable and as by it they were moved so to do I am not ignorant that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinely inspired and as so infallible and acted born carried by the holy Spirit in what they spake and wrote about which matters what a mighty marvelling and hideous ditty and wonderful deal of Do doth J.O. make in his muddy minde of which since he is so amazed that any such matter should be so much as pretended to in those dayes I may likely speak more particularly in another place But what of all this because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the holy Spirit in what they did will it therefore follow they were meerly passive in their work without any such active obedience as was in the light required of them and without any exercise at all save such as was passive of their rational faculties therein without being inabled by any habitual light c. or use of their own understanding wisdome memories or the like in any writings of what they so wrote as if they actively entred no more than stocks and stones into the services they were set on work in surely though they were instruments and organs into which the Word was brought by the Spirit as they waited on the Lord for the revelation and manifestation of it to them yet they were living organs and instruments not only 〈◊〉 to the natural but also to that supernatural or spiritual life of God the things of which they wrote and declared and so were as it were subordinate efficients and inferiour Agents concurring by the use and exercise of their reason and rational faculties which grace and the Spirit of God perfects heightens and delivers from the defects therein contracted by transgression and doth not destroy And howbeit I deny not still but that the Prophets that pend any Scripture were passive as I said before in the reception of the minde of God manifested to them in the light so far as the receiver of a gift is to the giver from whom he can command nor have nothing unless it be given him and were no otherwise active than as beggars who are not to be chusers waiting at the door of wisdom and on God in the light within to see what he will give and in order to the obtaining it yet when the light and word was given out they were so far active so all are not whereupon many go without it as waiters are when they receive what is given and also far active as according to the measure of the gift of grace or knowledge received when the Spirit moved them so to do to go forth and minister either by preaching or writing or what way they found their call to serve in some one way some another and every individual sometimes one way sometimer another as Paul said Rom. 12.6 7. Having gifts differing according to the grace given whether prophesis let us prophesie according to the proportion of faith i.e. each his own proportion and measure not as you Divines who have a common Analogy of faith or stock of unsavoury Divinity among you according to which ye Minister or Ministry let us wait on our Ministring or he that teacheth on teaching or exhorteth on exhortation c. which things whether done by voice or writing is all one they were not to do but as the Spirit moved or acted them yet in both were they not only acted by the Spirit but subordinately active with him in those several ministrations as good stewards of the manifold grace of God speaking ministring whether in speech or Scripture as the Oracles of God in all faithfulness which is required in stewards 1 Cor. 4.1 2. 1 Pet. 4.10 11. who though it is their Master that doth all supremely by them and acts by them and speaks and writes and manages all affairs by their Ministration as the Spirit of the Father doth in his Saints and Children yet by his power and the gift of his grace received in the juncture and very period of receiving of which they were passive they concurred actively in the work of writing as the Saints do in the working out of their own salvation when God hath once wrought in them to will and to do of his own good pleasure Phil. 2.13 14. so that of the most immediate Writers of the Scriptures from the mouth of God it might be said as it is of all Saints Licetnec per se operantur nec aequaliter co-operantur yet aliqualiter saltèm etiam activè concurrunt cum causa operante they wrought and wrote neither wholly of themselves nor equally with the Spirit yet even actually concurred with him in the act of writing so as a pen or musical instrument doth not which is not subjectum capax a subject capable to act or move actively in the works of man any more than a stone can concur actively to the throwing of it self And being though but organs or instruments as thou sayest the Prophets were into whom the words they wrote were brought yet sith living organs or instruments alive to God by participation of his divine nature to the things of that life and nature they were consequently active organs and instruments and subordinate Agents and efficients and as well willingly acting as acted therein in the day of Gods power wherein his people are a willing people as dead organs and instruments cannot be For sith vita est Actus corporis organici quatenus organicum life of every kinde is no less than an Act or operative power of every thing that hath it to act or work such actions as are agreeable to its nature the life of God in such as by the light of Christ in whom is the life and whose life is the light of men Joh. 1.2 3. Joh. 12. are led and born thereunto is an Act or spiritual operative power to do and perform such actions as are suitable to man before he dyed by transgression and according to the will of God revealed as posita anima in corpore organico quâ tali sequitur vita posita vitâ sequitur operatio motio c. naturalis so posito spiritu in animâ recipiente sequitur vita actio spiritualis So the holy men that wrote the Scripture as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. inspired and moved by the holy Spirit which brought the truth unto them he pressed them to write were not according to J. O's vain figment of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted and hurried like some stone thrown or pen handled which is meerly and only passive in what is done but acted as all Saints are in their measures to that of writing his truth or any
written for the ends above specified in the Scriptures mentioned yet will it not follow that it was intended for the Rule to the Church much less the only perfect Rule or Standard of Faith and Life because God did not give order for â—s so to be but assured her before the Scripture was at all as much as God thought sufficient to create and preserve faith in the Gospel she had before she had it written in an outward Letter viz. the inward Light Word and Spirit that was in the beginning from which the Letter came And p. 43. to make a Rule much more then the only sâ—anding Rule exclusively of all other of all internal Light Word Spirit Revelation as JO. and T.D. both hold the Scripture to be is necessary Gods appointment of a Writing to that end to which he did and even in the Scripture it appears appoint the Spirit and inward Light and Word as I shew'd above but never at all appointed the Scripture it self And p. 17 18. of T. D's 2 d. Pam. the difference lyes in God's Arbitrary dispensation who from of old disposed the Light Word and Spirit alone to be the Rule without and before the Letter as being far more excellent and fully sufficient without it as to the nature and being of a Rule but never ordered intended designed appointed or established the Writing alone as the Rule as my two Vniversity Antagonists dispute without and câ—â—lusively of the other And as for the third and fourth Classis of J. O's Scriptures which seeing they are so near a kin to these of the first therefore I shall consider them here before those of the second they are of the same kind so that the same general Answer might satisfie sapienti cui verbum sat but seeing such stress is put on them by J.O. to the stablishing of a wrong Standard which iâ— of so great concernment to be stated right or else all the Building faulters I am free to insist a little more particularly on them then else I need to do They contain as thou sayest J.O. commendations of the Scriptures as to all uses of Religion both by the practises and precepts of Christ and the Apostles searching and expounding proving and trying all things by them themselves and also commending and commanding the searching of them and the trying of all things by them in and among all others Rep. That all the places enumerated by thee do contain any such matter at all I utterly deny for some of those thou citest as well as sundry of those afore spoken to neither expresly nor intentionally relate to the Writing or Scripture but onely to the Word of God and the Things and Truth and Commands of God written of onely in the Letter which things in what Text soever thou find'st them talkt of thou present'y run'st blundering on in thy wonted blindness which discerns no difference between the Writing and things written interpreting them without more ado of the Scripture as namely Deut. 28.58 whereby the words written in that Book is not meant the Writings but the Commandmenâ— therein rehearsed the Ceremonials and Morals of which they were to observe before that Booke of Deuteronomy was penn'd which is a story of Moses his repetition by word of mouth a little before his death of such things as he had from the Lord enjoined them to observe and some of them God also from his own mouth well-nigh forty years at least before that was penned Also that in Acts. 26.22 where Paul sayes he witnessâ—d no other things or truths as to the substance and matter of them though the manner was different the one testifying de Christo exhibendo the other exhibito one saying they should come t'other they were come then what the Prophets and Moses said should come Which things Paul could now witness were come if he had not seen their witness that they should And what mention is there of the Scripture at all in that Scripture Also John 1.7 where it s said of John Baptist he was not that Light but came to bear witness of that light which John Baptist wrote no Scripture at all that I know of which Light he testified to was not the Letter or Scripture but the same the Qua. bear witness to even that measure of its light within wherewith he inlightneth every man that comes into the world so that there is no Scripture mentioned or so much as meant in that Scripture Wherever thou seest in thy Concordance the word Scripture written of in the Scripture thou art ready to think straightway it Concuâ—r'â— and hath no â—mâ—l Concordance with thy cause and where thou findest the Words Rule Foundation Law and Prophets of God Light Word Commands Statutes Testimony Prophesie and such like thou as rashly and rawly imaginest the Scripture or meer outward Writing meant and mentioned by them in what ever is predicated of them and that it makes something for thy bâ—inde business of the Scriptures being the only standing Rule and Foundation But alas hoc aliquid verè nihil est this something is plainly nothing at all to that purpose for as it makes not a mice toward the proof thereof as appears above because the Scriptures were written for good ends and are prefiâ—â—blâ— to such and such good uses unless God had Canonized them as a Rule so neither doth it that Christ expounded the Scriptures and that some did search them and were mightily read in them as some are at this day who are supposed to deny them to the confounding the Scribes that searched them daily and therein lookt for life as their only Rule but never came to him that they might have life who was the Life and Light they came from but never heard him whom they testified of that his voice was now to be heard in whom God who under the Law before his coming spake in his servants the Prophets speaks under the Gospel as by his only Son 'T is true Abraham who lived long after Moses and those Prophets whose Writings ye have were born in that Parable which illustrates a precious truth that as to the mystery of it lyes yet hid from thee is brought in by Christ as saying of the Rich mans brethren by way of prevention of their coming into torment They have Moses and the Prophets let them hear them if not they 'l not be perswaded by a miraculous message of one to them from the dead but what iâ— this to prove what thou here alledgest it for and more largely inferrest from it p. 63 64 65 66 67. where thou preachest on that Text a Sermon as long as little to thy purpose improving it and that of 2 Pet. 1.19 to the utmost to prove Moses and the Prophets Writings to be the best and most effectual means of bringing men to repentance on which that and all faith is immediately to be grounded and to prove the Scriptures to be that alone which we are sent to to be more effectual
Doctrine Divine Worship c. as I.O. states it to be and T.D. also exclusively of the internal Light Word Spirit c. And what though we should grant you that Christ sayes to the Scribes Search the Scriptures Well he might for they testifie of him as the life whom they never came to for it who if they had known either the Scriptures aright they so search't in and scribled about or the Power of God they could not have erred from the knowledge of him in his Light as they did Matth. 22.29 We say the same to you Schollars that think you study and know the Scriptures more then any men as Christ to them and as I.O. to all by way of command whereas some can't read it in his Title-page to flourish his Frontispiece and vent his vindication pro Scripturis more then ought else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Search the Scriptures for they testifie of Christ the Light the Word that Spirit Way Life Truth we talk of they send ye to the same Light and inward Word in the heart as the Rule to walk by as the Qua. do and as Christ said of them Ioh. 5.46 47. having told them they needed no other to accuse them then Moses in whom they trusted Had ye believed Moses ye would have believed me for he wrote of me but if ye believe not his Writings how should ye believe my word So say I of you Ye need no other witness against you though ye have another even the Light within which ye despise then the Letter in which ye trust for did you believe the Letter ye would believe in the Light for it writes of the Light the Qua. call ye to and write of but if ye believe not the Writing ye so write for how shall ye believe in the light Howbeit when all 's done as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being both the Indicative and Imperative Mood will as well bear it so the Context doth much more clear it that the Verb is rather indicative of their doting doings then imperasive of their duty and is rather to be rendred ye search then search ye the Scripture and contains rather matter of condemnation of them for that profitable deal of Do they made in their busie minds about the outward Scriptures while in the mean time they heeded not Gods own voice nor regarded the inward words abiding in them then either commendation of their great fruitless pains that way or commendation of the Scripture to them to search or commandment of them who were too mad already for the Scripture as their grand Idol receiving it as thou faist p. 236. with the honour and veneration due to God and his living word alone to search therein Yea verily both that verse and those about it do all consist of matter of sad complaint against them for their ever-reverencing the Scripture and negecting to receive or rather refusing and rejecting the Word of Life it self to any single eye ye have saith Christ to them of the Father neither hear his voice at any time nor seen his shepe Joh. 47. and 38. Ye have not his word abiding in you vers 39. Ye search the Scriptures ye look there often for in them ye think but mistake your selves to have eternal life and true enough they are they which testifie of me as the way to life and yet ye will not come to me that ye might have the life On this wise doth Christ rather expostulate with them for their ignorance and negligence of the Word then either command or commend any searchings of the Scriptures And as to the second Classis of Texts cited by the J.O. in proof of the Scriptures being the only standing Rule in which Texts all additions whatsoever to the written Word of God are expresly rejected I answer what though God doth reprove condemn threaten to plague and curse such as adde to his Word bring any other Gospel then what Paul preached make void his Commands by their Traditions enjoyn men to seek not to such as peep and mutter but to the Lord himself Paul would not have the Corinthians think of him and Apollo above what he writes of himself and him as men only by whom as means they beleeved which is the summe of the seven Scriptures by thee produced to that purpose what proof at all is there in all this such a way it is true enough there must be no adding to the Word Gospel Commandement Testimony of God or alterings or varyings or detractings therefrom in a tittle but is any of this intended of the outward Writing Letter or Scripture which are not that Word Gospel Commandement but only declare this and other things concerning it Is the Scripture that only set firm fixt standing Rule that may neither be augmented nor diminished on pain of Plagues and cursing as ye say it is then tell me 1. How much Scripture or Writing hath been added to the five Books of Moses since Deut. 4.2.12.32 was written wherein it is said Ye shall not adde to the word I command you neither shall you diminish from it and since that of Prov. 30.6 was written where it is said Adde thou not unto his Word lest he reprove thee and thou be found a liar And since Isa. 8.20 where it is said To the Law and Testimony And since that Gal. 1.8 where it is said Let him be accursed that brings other then we have preacht though we or an Angel from heaven 2. Whether were the Prophets and Apostles that have added so many books since those prohibitions justly reproveable and accursed as Lyars 3. If ye say nay they were not lyars nor to be reproved nor accursed then tell me as to the measure and bounds and close of your Canon which ye suppose to be the Revelation why he that by the same Spirit moving shall in writing reveal the same truths now is accursed reproved plagued for adding to the Word and Gospel upon the account of Johns saying Rev. 22.18 If any man shall adde unto these things God shall adde unto him the plagues that are written in this booke any more then Iohn himself who added his Scripture and Revelation after Pauls Epistle to the Galathians or Paul who added his Scriptures after Isaiahs or Isaiah and the other Prophets who added theirs after Solomon or Solomon that added his Writings after â—â—sâ—s hiâ— inhibition in Deuteronomy 2. Beleeve it that the Scripture is not that thing nor standing Rule to which no more must be added and from which no new Scripture may be diminished on pain of cursing and plagues but the Word Doctrine Gospel Commandement Law Truth told in it to which cursed be he that addes another or any new Word Gospel Doctrines c. or detracts a Tittle from that And so John sayes If any adde to these things and take away from the words of this Book God shall adde plagues and take away his part out of the book of life and from
the things written in this book meaning that particular Writing he was now in hand with not if any man shall write any more Scripture with so high a pretence as by Revelation from the Spirit or loose or shut out any of the Scriptures that are already written by inspiration from the Canon for if he had meant so then as brisk as ye are to breath out Threatnings and Plagues and Curses to such as pretend to write any thing by inspiration revelation or motion from the holy Spirit since the dayes of the complearing and closing of your Canon as you call it which you count from Iohns writing his Revelation though ye are far from adding any inspired Scripture to the Bible but only such Scripture as is the fruit figment and imagination of your own hearts which thou confessest to be the Fountain of all that other men that are not Apostles as ye say ye are not do deliver p. 9. not daring to pretend to the infallible guidance of the infallible Spirit in your Ministry yet yee 'l not scape the taking your names out of the Book of Life and from the good things written in the Revelation for your fault of taking away detracting and diminishing from the Scriptures for ye exclude from your Canon very much of that inspired Scripture that was written some of which is extant at this day too or hath been shewed before But considering the nature and true being of your guilt I confess in this case of varying from the Rule if that were the onely standing Rule of the outward Scripture should be found to be much more in the Ablative than in the Dative Case But of this more hereafter These are J.Os. inartificial Arguments or Testimonies of Scripture used by him as mediums of artificial ones that may be drawn from thence of which Scriptures he affirms that they are as commonly cited so already vindicated à nosâ—â—i Theologis by our Divines from exceptions of Papists and others that hee need not insist any more on them to name them of which say I as he Communiter citantur nonproprie they are commonly but not properly cited but not yet vindicated from the exceptions of all I shall now come to consider his more Artificial Arguments drawn â—rom some of these and some other Scriptures by the Cart Ropes of J.Os. Carnal Reasonings in proof that the inward Light Word Spirit and its Revelations are not at all but the outward Letter Text Writings Scriptures are only and altogether the standing Rule to the Church and all men of all Truthss Doctrines and things that are to be done beleeved tried or determined in point of Gods worship and our obedience J. O s. Arg. 1. The first is on this wise Ex. 3. s. 28. Si Revelatio c. If the Revelation of the will of God in the Scripture be so perfect compleat and every way absolute that there is no need of any other Revelation by the Spirit and Light within Enthusiasm Heavenly breathing discsurses with Angels fained or true to instruct us in the knowledge of God 〈…〉 in order â—o the attaining eternal life then its plain that all those wayes and means of knowing God and his will which the Fanaticks fain to be the means thereof are uncertain dangerous unprofitable and in no wise necessary thereunto and therefore to be rejected and detested But it s so c. Therefore c. Rep. Oh full of all fallacy as well as falsity folly and blindness in the things of God of whom I may truly say Et si non casâ—etamen cause thou art not so little honest in it but thou art well-nigh as much crafty to hide what thou canst the dishonesty of what thou holdest not only from the Qua. as thou thinkest in the Latine language but also from all that would handle thee for thy ill handy-work by thy dark discoursing in words of a double and doubtful reference and signification that thou mayest the more privily pervert the right wayes of the Lord and prepagate thy perverse Propositions the more securely to the prejudice of them what means else thy foisting in of that foolish phrase quae simulant fanatici by the inserting whereof thou mayest either intend thus viz. that all wayes that are fained by the Qua. are unprofitable unnecessary and to be rejected and detested and so creep thy neck out of the collar and shelter thy self from that censure of falshood thou fore-sawest would else befall the minor for meer fained mediums of knowing God and his will wherever found are to be rejected as useless unnecessary and no less then detestable indeed that is true enough who doubts it but then withall how Serpent-like wouldest thou hereby subtilly insinuate it into the younger sort to whose use thou devotest this thy peece of dotage under that Vnive sâ—y vendible Title of Theological determinations Theses or Apologetical exercitations pro Sâ—ripturis as if the Qua. professed means were but a fained Light and Spirit as if thou foughtest against nought but the Qua. fictions and not any true internal Light or Spirit of God or heavenly Revelations or inspirations but only such meer imaginary spiritual Divine motions and notions as the Qua. fain or falsely fancy so to be Whereas no figmentitions matters are found formented or sought for by the Qua. to be the Rule but only the true Revelations Light and Spirit of God himself within the heart Or else thou mayest intend thus as thy words express that forenamed clouding clause being excluded viz. That the Scriptures alone make such an absolutely perfect Revelation of Gods will that there is no need at all of any other Revelation by the Spirit and Light of God within which the Qua. affirm to be useful and needful to instruct in the knowledge of God and his will to the attainment of life eternal but those are uncertain perillous unnecessary means of knowing our duty and so to be rejected and detested in which way understanding thy minde there is so much the less fallacy indeed but the more falsely even so much as amounts to little less then great blasohemy and so thy minor is to be denied with a witness ex duobus malis absurdis hisie unum saltem est elegondum utrum horum mavis accipe if the first which is fallacy and foolery it s the least and the best yet too bad if the last which is falshood and blasphemy it s so bad that its worse then nought yet judging by thy undertaking to prove thy minor which else were true and needing no proof thou intendest the Letter which is the greater of the evils I enter the lists with thee about that and deny utterly thy minor which thou proceedst in proof of by man particular confiderations viz. 1. Of the Author of the Scriptures namely God from whom sayest thou Nothing can come that is imperfect any way much less in respect of that end to which he decrees any work J.O. from a
let it stand and pass on about my business concluding against thee I.O. in thy own words for the Light and Spirit to be that Rule thou sayest the Letter is from its perfection ab Authore A causa perfecta c. From a perfect voluntary cause nothing but what is perfect can be expected for nothing can hinder God being willing to reveal his will from revealing it perfectly as before the Letter was so now where the Letter is not among heathens by his Light and Spirit by which thou confessest he reveals it very far in the words forecited but either because he cannot which denies his infinite Wisdome and Omnipotency or because he will not which agrees not with his goodness and grace Therefore God hath and doth give out by his Light and Spirit within a perfect Revelation of his will so that they consequently must be secundum te by thy own Argument J.O. the only perfect standing Rule for there are not two so far is the Letter that came from them from being so as thy fancy fancies it to be alone and exclusively of them as uncertain useless needless perillous and detestable The second medium by which thou goest about to prove the foresaid conclusion viz. That the Letter or Scriptures are the only perfect Rule Revelation of God his will and our duty that gives to know him to eternal life and not the Spirit and light which as Enthusiasm dubious useless figment c. are with thee to be detested is A naturâ librorum sacrae Scripturae c. from the nature of the books of the holy Scripture which are sayest thou those of the Old and New Testament so sayest thou the Apostle clearly dilates of the Old Testament 2 Cor. 3.14 in the reading of the Old Testament of the New there 's the same reason vers 6. Now every Testament sayest thou alluding to but not quoting Gal. 3.15 though but a mans is perfect and being once confirmed no man disanulleth or superaddeth thereunto Reply Never did I discern such absolute self-overturnings proceed from a professed Doctor as do from J.O. thick and threefold in the very cause he prosecutes whose proofs of his own producing do as frequently confound him and as fully foil him as to the matter he would prove thereby as any that can likely be produced against him by those he opposes and yet I verily beleeve he speaks the sense wellnigh of the whole Vniversity it self in which he hath in the late clawing cringing corresponding and climing times atchieved to become a Chieftane And that it may appear le ts reason J.O. hereabout a little with thee let me ask thee Is the Gospel is the New Testament Letter Scripture external Text and outward Writing as the Old Testament is Is it such a passing perishing dark low obscure thing as writing or graving of Points Tittles and Iotaes in Tables of stone though with the singer of God himself much more it such a mouldring matter for so thy self callest the most Original Copies of the external Text of the holy Scripture that ever was in the world p. 167.164 and therefore well may I so call thy best bare transcribed copies of it as Writings with inke and stamping with Lamb-black in Roles and Books and Papers and Parchments with press hands and tools which cannot be preserved so long as from Ezra till now from mouldring without a Miracle Is the Gospel the New Testament no more than such as thou talkest of Is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typography which meer men can take and turn and translate and tumble to and fro and transcribe and tear and dash out and do what they will with Is it outward writings of Epistles and Recommendations and Histories and Letters as that of Paul to Philemon about private personal and domestick affairs and such like Is it not an Epistle of Christ in the table of the heart though ministred sometimes by man at the motion of his Spirit or if a Writing yet not with Inke but with the Spirit of the living God in fleshly Tables of the heart 2 Cor. 3. Is is as the Old Testament as all meer writing ad extra only is whether of old or since Christ and all outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Letter only that cannot quicken nor cure but killeth such as serve as thou yet doest in the oldness of it Is it not Spirit Light and Life Is it not the Words of Christ spoken by the Lord himself alone which are Spirit and Life in newness of which the true children of the New Covenant that are more then Bastards that pretend to it do serve and not in the oldness of a letter or that old way of the old Scribes that came no nearer to Christ the Life then the outside of the outward Scripture which was wrote of him Is it any of these things are not these the best Instruments of the Old Testament foolish Shepherds wherewith for a time they were suffered to feed who made the poor of the flock the flock of the slaughter taken up again since Christ directly beside the intent of Christ and such as wrote the later Scriptures by our Idol Shepherds that leave the flock to starve so they can be better fed themselves who are not behinde those of old in feeding with Gall and Wormwood the flock of the slaughter in not pitying but slaying them and yet holding themselves not guilty for which the sword of the Lord is now upon their arm and upon their right eye so that their Arm or Power is now to be clean dryed up and their right eye utterly darkned Ah poor be-wildred be-nighted blind-guides of your blindly-guided people that by custome and tradition from your mouths who take it so to be by tradition from your Fore-fathers are now naturallized into a naming the naked dead letter by the name of the living Word of the living God and the four mis-transcribed and mis-translated Copies of Matthew Mark Luke and Iohns Manuscript of what Christ did in that body wherein he was born at Bethlehem and dyed at Ierusalem by the name of the Gospel and those four bare Books with the rest of those few that follow fardelled together with them in what fashion men most fancy and bound up as the Bible sellers please by the name of the New Testament So thou talkest I.O. telling the world of the nature of the Books of the Scripture as ye now have it is this they are the Old Testament and the New so thou intendest in thy saying Sunt autem veteris novi Testamenti 1. Citing Paul who calls the Books of Moses the Old Testament 2 Cor. 3.14 as â—â—ll well he might for the Old Testament was indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letter or Writing writen with Inke and Pen or ingraven outwardly on Tables of stone and not Spirit or writing with the Spirit of the living God in the fleshly Tables of the heart as the New is which the
and admonish others according to Col. 3.16 which Text also thou understandest Ex. 2. s 13. and T.D. too p. 31. of his 1. Pamph. of the Scripture or Letter without and that the Word that Christ speaks to every man in his own heart and conscience whose voice and word and Gods word also his sheep hear and such as are of God when others do not cannot because they will not Joh. 8.43.47.10.26 27. is that which leaves without cloak or excuse in their sins Joh. 15 22. and that the Word that God by Christ the Light and Christ by his Spirit and Light in the conscience speaks is that which who so beleeves in and hears abides not in darkness or errour but comes to know the truth that sets him free from the law of sin and death and brings to life and who hears not or hears and beleeves not or receives not but rejects shall be judged by at the last day according to Joh. 12.46 47 48 49 50. this I do not deny for this is it and not the Letter here as it is sometimes used as the Lights instrument which was never in the heart how much less the letter chiefly only authoritatively exclusively of any other Revelation by the Spâ—riâ— and Light within aâ— thou spitteâ— it out to wâ—ich Letter yet pag. 87.83 86 87. thou â—o 〈◊〉 all those powerful properties which dive into the hearts coâ—scienceâ— and secret 〈◊〉 of the 〈◊〉 of men whether they ever saw read heard or heard of the Letter yea or nay Judges sentences them in themselves convinces tesâ—ifies conquers kills men converts builds up makes wise holy obedient ministers consolation in every condition to whom it is due and as thou sayest intending it of the Scripture which is peculiar only to the Light within the heart the Scripture speaks of guides teaches directs determines judges in and upon men in the Name Majesty and Authority of God also I deny not but the Word of Christ spoken by Christ himself in the conscience is that which is effectual to purge the conscience and cleanse the heart that it may bring forth fruit to God and the way accordin to Ioh. 15.3 where he sayes Now ye are clean through the Word that I have spoken unto you and according to that of Paul Eph. 5.26 who saith Christ cleanseth and sanctifieth by the washing of water through the Word and that of David Psal. 119 9. who saith that the means by which a young man may cleanse his way is by taking heed thereto according to Gods word which Word of God also he sayes vers 11. he had hid in his heart that he might not sin against God which inward Word of God that is so abundantly spoken of as I elsewhere shewed in that 119. Psal. that there is not past two of three among those 176. verses of it in which it is not mentioned as to iâ—s efficacy excellency usefulness profitableness and power under one name or other of either Testimonies Statutes Judgements Precepts Law Commandements c. all sounding out one and the same is stiled for it was not an outward Writing with mens hands he there means vers 72. The Law of Gods mouth and 88. the Testimony of Gods mouth intimating that which came more immediately from God to him in his heart then the Writings of Moses could do even out of his own mouth in him whom he and Habakuk 3.1 and all the Prâ—phâ—ts excepâ— the Word-stealers heard what he would say in them Ps. 85.9 Jer. 23.16 receiving from his mouth stood in his counsel the Light within That that Scripture Joh. 8. is true of Chriâ—ts words in what it speaks of them and the rest that are suitable to it I deny not but that either it or any of them by God or Christs words or saâ—ingâ— intend the Scriptures without at all much more altogether exclusively as thou talkest of the Word Spirit and Light within and the Revelation of minde and will of God thereby immediately in the heart this I utterly deny affirming that the internal Reveation of his minde to men by his own â—oice from his own mouth in their consciences is that which is mainly yea only and altogether intended in them yea and in some not to say all of them exclusively rather of the Scriptures as which indeed are not the Word or Words that are declared to effect those precious things but are only outward Writings of spiritually inspired men who witnessed its efficacy in themselves that declare those precious things which the inward Word effecteth And the like I respectively affirm and deny as concerning that other Text Jer 25.29 of thy own alledging where God saith of his Word it s a fire and a hammer that breaketh the Rocks in peeces denying it utterly to be meant of the Writings of the true Prophets out of which the false ones stole the words they preacht and then ran and said Thus saith â—he Lord declaring in his name when he never spake to them nor sent them when like the Scribes for all their telling things as the Word of the Lord as they read this or that in the Scriptures they had never as any time heard his voyce nor flood in his counsel nor received nor marked his words as coming out of his own mouth and affirming it to be meant of the Word of God ministred immediately by his own voice in the conscience which is said to be accompanied with the like mighty effects in the hearts of wicked sturdy proud haughty minded men that are likened to Mountains and Rocks against which the Lord comes in a way of terrible storms and thunderings which prepare his way 1 King 19 11 12 and to lofty Cedars of Lebanon and strong Oaks of Bashan Isa. 2.12 to the end in Psal. 29.3 4 5 6. c. where it is said The voice of the Lord is upon the great waters or peoples Rev. 1â— 15 The God of glory thundereth the voice of the Lord is powerful full of Majesty breaketh the Cedars divides the flames shakes the wilderness makes the â—lindes calve discovers the Forrests and that its of this and not the Letter which men steal nad call the Word is evident by the verses about it where the Lord declares himself to be against the Prophets that steal and tell and sell what they read in the true Prophets writings which they wrest according to their own dreaming thoughts into sinister senses and to tell lies and dreams and divinations of their own brain for truth which stoln ware though they vent the same word which they read in others writings not receiving and uttering as from Gods own mouth God calls but the vision of their own mouth and the Chaff which is nothing to the Wheat and not the other vers 21. Moreover as to the other of thy Texts I am yet in hand with viz. Jam. 1.2 1 Tim. 4.16 Heb. 4.12 Psal. 119.105 Isa. 55.10 11. All which thou urgest in proof of one and the
the perfection of which say they stands in no other thing than in sufficiency to effect its proper end which is with them the most perfect instruction of men in the knowledg and worâ—hip of God so that they may obtain eternal salvation witness I.O. whose Kâ—unds and Contradictions to himself in that point I shal here see down in his own words Englished which were written by him in Latine J.O. God the Author of the Scripture being the most perfect Agent must necessarily act for some end therefore in the Declaratiâ—n of his wiâ—l in the Scripture 't is sure he had some propounded end but â—herâ—as the end is tâ—ofâ—ld â— Vâ—timaâ—e and â—emoâ—e 2. Next and immediate we state the ultimate supream and general end to be his own glory The immediate or next end of his giving the Scriptureâ— and so of the Scriptures themselves we conâ—end to be our direction in the knowledge of God and obedience to be yeelded to him that at length we doing his will may obtain eternal salvation and the enjoyment of himself for this is the end of the worker and of the work What God intends by the Scriptures that they to wiâ— morally and in the way of operation proper to them dâ— effect But when aâ— the perfection of every Discipline consists in relation to its end and that is to be held perfect wâ—ich is sufficent to its next end but that imperfect which cannot obtain it propâ—sed end the perfection of the Scriptures can consist in no other thing then in its sufficiency in respect to its proper end which is the instruction of men in the knowledge and worship of God that they may attain eternal salvation In this sense therefore we assert the Scripture to be the most perfect Rule of the whole worship of God and oâ—r obedience Reply Whether â—â—ere be not a more perfect way of our instructâ—on in the saving knowledge of God then the Scripture appears elsewhere where I shew no saving knowledge of God comes any way but the inward Revelation of himself in us by his Light and Spirit Here only obseâ—ve I O. confusiâ—ns and confutation of himself in this above by that which follows when the Quae. say the Scripture is perfect to its own proper end and its end being obtained it ceases Then quoth he It s most false that the Scripture obtains it whole end in respect of us while we are in the world therefore till heaven and earth pass away not one jâ—t or tittle of the Law i.e. Letter with him shall fail for not only the begetting of faith but also the building up in it while we live here is the end of the Scripture So then its end which is begetting to and building up in the faith is not effected by it here is it then in the world to comes 〈◊〉 no neither quoth he in the self-same Section the use of the Scripture shâ—â—â— cease then being accomodated only to our present state and faith also as founded on it â—â—â—ll be done aâ—ay Ex 3. s. 39. Here then is the round I.O. makes with a Cris-cross in the middle of it viz. The perfection of the Scripture which we plead and affirm and of every thing else is its sufficiency and efficacy to accomplish its own proper immediate end and what ever doth not so is imperfect The immediate end of the Scripture is its direction instruction of men in the saving knowledge of God his will worship their obedience and duty to him the ingeneration of faith and edification up in it to salvation This whole end of the Scripture its most false to affirm that it accomplishes till the world to come it must do it in this world or in the world to come in this world it cannot possibly do it for perfection in the faith in holiness freedom from sin here is not attainable in the world to come it cannot possibly for there both the Scripture it self and also the faith it seâ—f that is founded on it will cease to be of any use at all being of use only here â—nd shall be both done away Verbum sat sapients insipienti plura plus satis Never did I see such Rounds and crosses and confusions and contradictions such self-confutations and Net-works and Checker-work and Webs and Snares as I.O. makes and hangs hampered in himself when he hath done made and woven among any but our wofully benighted Divines all whose works are done in the darke Isa. 29.15 in all my dayes before Is the Scripture then the Power of God to salvation able mighty effectual available to its end that is to save the soul as I.O. sayes it is no quoth I.O. it is not it s most false to say it doth or can avail to its end in this world in the world to come its of no force so if it be the power of God as I.O. affirms it over and over again it is it must be in some world that is past away or some new found world or other for he himself sayes its neither in this present world nor that to come neither now nor hereafter neither here nor there But alas as the world it self wherein he fancies such a thing to be is none knows where but a meer Chimaera of his own coining hatcht no where but in his own head the Shop where and whence many more such like toyes are shapen sold and uttered among such as having sold the truth are willing rather to trade in utter untruths then in nothing at all and not receiving the love of the truth that they might be saved but taking pleasure in unrighteousness more then it are given over to strong delusion to beleeve lyes that they may be damned For seriously that the Letter or Scripture is the power of God to salvation or that Word of God which brings forth any good fruit to perfection among either the Seedsmen the Ministers of the Letter that sow nothing but their own senses and thoughts upon it or in the stony thorny common high-way ground of Parish peoples hearts in which they sow the Letter mingled with their own chaffy cogitations saying Hear the word of the Lord when yet they confess themselves neve heard his voice This however ye imagine Oh ye power less profitless Prophets is a meer no such matter for that is the Word or Seed that is sown by the Supreme Sowes the Son of Man himself in the same Field or World of mens hearts in which the World is where the Devil in the dark night while men sleep and watch not to the light sows Tares among the good Seed which where it lights on honest hearts that hear and heed the Word patiently continuing in the keeping of it brings forth abundantly in some Thirty some Sixty some â—n Hundred fold Indeed the Letter the Text or Scripture declares and bears witness to the Word which is absolutely necessary effectual perfect to the ends aforesaid which is the power of God
fruit only to himself so is our National Gospel Israel an empty Vine fruitful to themselves in temporals and in suâ— gerere in such spiritual also as their Religion lyes in viz. in empty forms of fastings prayings praâ—sings preachings singings of Davids Psalms with Doegs Spirit Text applauding Treatises talkings for Tithes multiplyings of Ministers of the Old Testament not of the Spirit but of the Letter that may labour soundly to the blowing out if they couâ—d tell how of the Qua. extolled light magnifyings of the maintenance for such Ministers as maintain themselvs out of Augmentations by the Impropriations of Kings Bishops Deans Chapters Lands Tenths first fruits and such Levitically legal â—molumenis far better than they are able to maintain either the true internal eternal Gospel which they are utterly ignâ—rant of or their own external Gospel either against the Qu. who maintain the true But utterly as fruitles to God as full of leaves and broad Shews wherein they flourish yea as barren as the figtree that God came three years together seeking fruit from and finding none for which the Word had long since gone forth effectually from the Lord but that intercession is yet made for it by the dresser of the Vineyard who digs and dungs it in hopes of somewhat but hath yet from it as small thanks for his great pains as the unskilful dressers not to say devourers of it have great thanks for their small pains Cut it down why cumbreth is the ground So what thou so pompously utterest I O. on behalf of the efficacy of the Letter in this particular as the All-sufficient All-accomplishing power of God in its self and to us ward to salvation and such like is nothing so nor doth any one of all Scriptures cited by thee in proof thereof evince any such thing they all excepting that in 2 Tim. 3. which as it may relate to an inward Scripture thou yet searchest not if intended of the outward yet not without the Light and Spirit within which said Light and Spirit thou still excludest and damnest down as detestable and no way needful to be so much as concurrent with the Scripture toward salvation as is shewed above intend no other Word or Light then that which is uttered and shines within in the eâ—rt Iam. 1.21 expresly speaks of the wording rafted there which is able to save the soul which 〈…〉 â—innate word for it s there put planted and sowed as his seed by the Lord himself some refuse and reject to walk by whose condemnation it is some receive it hear it mix it with faith in it beleeve in it to the salvation of the soul. In Joh. 17.20 Christ speaks of the same and not of any outward Scripture for by that word their word is intended the Word which they preached or held forth or testified to by their words in their preachings and writings as that which men were to come to hear and beleeve in and do till tâ—eir beleeving in which though they shâ—uld or do beleeve Historically the outward declaration as the Papists do the litteral declaration at this day with their heart and confess it with their mouths that the Lord Iesus was raised frâ—m the dead yet they perish and beleeve not on the Name of God savingly or to salvation Which Word is not the Letter nor their preachings but that which the Letter and their oral preachings testified to that it was nigh men in their hearts and mouths that they might hear and do it even the word of faith which they preached Compare Ioh 17.20 with Rom 10.8 9. Which word that they preached was not their Preachings or Writings or Scriptures but that which in their preachings and writings they called them to hear which was not a word without but the word nigh in the heâ—rt between which Words and Writings of the Preachers and Writers of the Scriptures and the Truth Faith Doctrine Light Gospel Holy matter which they preached and wrote of if our Divines couâ—d keep constant in distinguishing at all times as they do sometime they would come out of their conlusions wherein they are found jumbling things on heaps without heed into the clear understanding and comprehendings of the truth in their heads at least whether it may have place in their hearts and lives or no that is saving their being ashamed to own it from Babes and chusing rather to be ignorant then submit to be taught by them so often told them by the Qua. T D. sayes It s evident the Word spoken of Rom. 10.8 in the heart is the holy matters contained in the Scriptures the things contained there pag. 30 31. of his 1. Pamph. Rep. Who doubts of that But are not the holy matters one thing and the outward Letters that write of those matters another the things written of which the Scripture sayes are in the heart one thing and the Scriptures that write of those things another why then do you jumble these together as one in your blindly busie brains which are so bewitcht that ye either cannot or will not own that from the Qua. without crying out of them as deniers of the Scriptures to be the Word of God which your very selves are forced to confess to the Truth of For T.D. dances between within and without in the fore-named pages as if he could not well tell where to be nor what to say the Word of faith they preached is himself denies not from Col. 3.16 which I urged but that it was within the Colossians but yet because we say its within a light within he will needs say and so he had need or else he could not out word us it s the Letter without also the Word spoken of in the heart is meant quoth he of the holy matters contained 1. Declared of in the Scriptures which are say we the living Word Light Gospel c. and yet in the same page the Word spoken of is without or it is the Letter of the Scriptures quoth he also though at the beginning of the dispute upon that subject when I told him wee denied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward writing or Letter written on paper with inke to be the Word of God himself p 26.1 Pamp. he denied the same with me saying You cannot beleeve us so simple surely as to affirm the Scriptures in that sense to be the Word of God but we mean the matter contained in the Writing c. And p. 30. When I said the Scripture is not the Word of God for that is within but the Scripture is without â—rging Rom. 10. The word is nigh thee in thy heart You read not all quoth he t is in thy mouth too so that it is without as well as within Rep. Oh gross what an absurdity is here as if that which is in the mouth of a man were not within but without him if T.D. should tell mee of a man that is no Monster that his
hearts of men though witnessed to without in the Ministry of Prophets and Apostles preaching and writing of it as that in which they were to beleeve in which beleeving according to the Voyces and Scriptures of holy men calling them thereto and beleeved by them they thenceforth and not before were said to beleeve on the Name of God through which beleeving in it they had life but what 's this to evince the Writing to be that Word â—hus spoken thus written of which was another thing which was as truly beâ—eeved in to life before it was written of as after Oh quoth J.O. as were the persons speaking of old so are the Writings now True whence in his own words I argue back ad hominem on him thus As were the persons speaking the Word of God old so are the Writings now Buâ— not the persons preaching no nor yet their preachings and speakings were the Woâ—â— of God they preached and spake of but only means by which men were brought to beleeve in the Word of God What 's Paul what 's Apollos but Ministers by whom ye beleeved 1 Cor. 4.5 Therefore the Writings now are not the Word of God written of but only an outward means by which men are brought to beleeve in another thing then the â—ritings for life even in the Word of faith nigh in their own hearts which the Prophets and Apostles preached and wrote of that iâ— order to life men should beleeve in it I.O. And now as to that Text Heb. 4.12 which thou citest also p. 85. reciting the words of it which are these The Word of God is quick and powerful or as thou there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and effectual sharper than any two-edged swâ—rd piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Rep. I cannot but stand almost astonished at thy stupidity in expounding that Text of Scripture of the Text of Scripture and of that terme there the Word of God of the Book called the Bible which the business of thy Book is mostly about sith the efficacy and power of the Word here spoken of is far beyond that of the Letter or Scripture it self the inefficacy and weakness of which I have shewed above specially abstract from the Spirit and Light within in which way thou asserts the sufficiency of it witness thy own words above rehearsed as to any such mighty matters as are here mentioned Is the Letter the Scripture sharper then any two-edged sword to divide asundâ—r soul and spirit c. a diver into a discerner of the thoughts and intents of the heart what thinkest thou by the two-edged sharp sword that goes out of his mouth that rides the white horse with his vesture dipt in blood and the Armies in heaven following not in Lawn Sleeves Sarcenet Scarffs Sattanical Goâ—ns Canonical Coats Scarlet Formalities White Surplices Velvet Plush black Gippoes and such like Scholastick Superfluities but in fine linnen white and clean i.e. The righteousness of the Saints Rev. 2.12.19 11 12 13 14 15 22. Is it the Letter or is it the Sword of the Spirit a prime part of that Armour of God Armour of Light intimated Rom. 13.12 Eph. 6.11.17 which is the Word of God and the sharp soul-searching heart-piercing living life-giving Word that is here spoken of for it s the Spirit that quickneth the Letter killeth and is dead the Sword of the Spirit is the Spirit or words of Christs mouth which he speaks which are Spirit and life not Leâ—ser which Word of Christ is the Word of God also as Christ himself the Lord that Spirit is 2 Cor. 3. which was in the beginning before Letter was and was with God and was God for the three that bear witness in heaven the Father Word and Spiriâ— are one and all three Spirit and Light and the Letter is none of them all and these without the Letter are effectual and werâ— so before it though T.D. sayes the Spirit was not wont to be effectual without the Letter p. 42. of his 1. Pamph. but the Letter and its revelation is not sufficient and omnibus numeris absolute c. as J.O. darkly divines to effect and perfect all things as to Gods glory and our salvation of it self so that there 's no need at all of any other witness or revelation by the Spirit and Light within T.D. indeed if any save such as are bewitcht and befooled already would be such fools as to follow his foolish fancy would and what Parish Preachers do not the like make men beleeve by his non-sensical blinde wayes of proving it as if it were so at leaâ—t and that is a little more moderate then I.Os. boundless elevation of the Letter which hee makes little less than All in All that the Spirit was not wont to be effectual without the Letter in proof of which his false Assertion â—e urges Rom. 10.17 the same Text that I.O. wrests the same way Faith which is the Spirits work quoth he in the forenamed page comes by hearing hearing by the word of God which terme the Word of God there T.D. and I.O. and their Adjutants generally take to be the Scripture Text though if any measure of right reason did Rule in them they might see in the same Chapter that the Word of faith by which it comes is that they preached to be brought nigh in mens hearts and moâ—ths by God himself that there they might both hear and do it Deut. 30.13 but so far is his Position from having any truth in it as much as he stands up agâ—inst R.H. who justly withstands him in it that if his own eyes were but half open he could not but see the flat falsehood of it yea it is so palpable that before all the world I will here lay down the very contrary as the truth viz The Spirit was wont to be effectual without the Letter And why he should lose any of his Authority power and efficacy by mens writings as they were moved by him he is either wiser then I that can tell or else very fond in asserting what he can tell no reason for And that the Spirit or Sword of the Spirit which is the Word of God whether we understand it of Christ himself that Spirit 2 Cor. 3. that quickning Spirit 1 Cor. 15.45 who is called the Word of God Rev. 19.13 or the Spirit of God and Christ which is so called also Eph. 6.17 was wont to be effectual without the Letter of old before there was any Letter for him to work by is so clear that t were to light a candle to see the Sun by to go about to prove it yea as I.O. sayes in a case that is clear I mean clear contrary to what he asserts in it Ex. 3. s. 31. so say I in this ad Solem caecutiâ—â— necesse est c. he must be so blinde as not to see the Sun
Spirit of his within the hearts of the whole race of wicked ones these things are not common to all Nequé enim spiritus Christi quoth I.O. Ex. 4. s. 21. Esse potest cum sit quid omnibus sommane this Light the Qua. talk of cannot be Christs spirit sith they make it a thing common to all And T D. p. 2. 1 Pamph. you speak of a light that every man hath in all ages and generations And p. 3.4 G.W. saying Christ was given a light to the Nations T.D. denies that the Gentiles had been at all enlightned by Christ unles you mean as God quoth he and say I what should we mean else is not Christ God and his light the light of God and his Spirit and Word the Spirit and Word of God before Christs coming But in the parcel above we have it under T.Ds. own hand what need we say more or use more witness nnless the false witnesses agreed better together then they do within themselves and with each other for vve can either turn each of them to himself or one of them over to another vvellnigh at any time for an ansvver That the Spirit is Christs sword and by it hee works in the hearts of men i.e. all men in proof of vvhich Gen. 6.3 Act. 7.51 are urged by T.D. himself vvhich grant of his vve shall take and lay up against the time to come that if he deny Christ henceforth to have a witness a spirit a light of his in the hearts of all men vve may wound him vvith his ovvn weapon and slay him vvith his ovvn sword vvho yet vvhether the Qua. meddle more vvith him yea or day vvill as to that life he novv live vvâ—ich is partly in wickedness and partly in his ovvn foolish wisdome and unrighteous righteousnesse be slain at last vvith that two-edged sword I am to return to talk of vvith himself and I.O. vvho are to dye to vvhat they novv are by the dint of it before they ever knovv the Lord or that Gospel of his they both fight against and then they shall learn that sword of Christs mouth and sword of the Spirit to be the Light and Spirit within aud not the Letter they are so loud for vvhich Letter yet as an instrument or sword in our hands vvho are acted against them by the Spirit vvill furnish us sufficiently to slay them as to their silly senses on it effectually enough in all Reason and Conscience And novv vvhereas T.D. dreams that by R.H. his saying that the sword of the Spirit is the Word of God if he mean like a man in his oppositions he must mean Christ himself who cannot be intended Eph. 6. sith he is not the Spirits Sword but the Spirit his and so thinks he hath it Cock-sure that since t is not Christ himself it must be the Letter that is there called the Sword of the Spirit and the Word of God as if there vvere no third to be assigned as in opposition to the Letter for this is his Argument in form viz. the Sword of the Spirit is either Christ or the Letter not any third but t is not Christ therefore it must be the Letter Reply What if I tell him by the sword of the Spirit there called the Word of God one may mean a third as Paul doth in that place that is neither Christ himself whose Sword his Spirit is nor yet the Letter which undoubtedly is not it and yet mean like a man too yea verily be means not like a spiritual man but smells lik a Minister of the Letter and not of the Spirit that means it of the Letter and not of the Spirit it self for Spirit it is as the Letter is not and the Word of God whether understood of the Lord himself that Spirit 1 Cor. 15.2 3. which is called the Word of God Rev. 19. or of the Spirit of the Lord 2 Cor. 3.16 17 18. which is also the Word of the Lord and two-edged sword that goes out of Christs mouth called elsewhere the Rod of his Power the Rod of his mouth the breath of his lips the Spirit and life Joh. 6.63 the Spirit of his mouth Isa. 11. and brightness of his coming with which he smites Nations rebukes for the meek consumes and destroyes the wicked man of sin within first in his Saints and throw them as vessels that bear his name without in Myriads of whom hee is now beheld coming to that work Iude 14. as blinde as ye are neither to behold nor beleeve it And that the Sword of the Spirit is not the Scripture or Letter is evident for it is something even a Word and Sword that was before the Letter which only relates of it and therefore the Letter is not it unless a man will be so unmanly as to say the Scripture or Letter was before the Letter was which were nonsense with a witness Again if the Letter be the Sword of the Spirit and Word of God then there was two thousand years wherein theâ—e was none of the Sword of the Spirit or VVord of God that Paul there speaks of and a long time together wherein Christ and the Spirit had no Sword which is most gross absurd and sottish to assert yet is not T.D. alone found in it but I.O. also in the same for these two are seldome otherwise if not contradicting then concurring with each other in the same folly who p. 258. sayes thus of the Text unless he intend it of the Truth it self the Spirit of Truth Joh. 16. and Gods word is Truth abstract from the Text which only tells of it which Spirit and which VVord of Truth was before the Text and is where his Text is not and then I acquit him though by the Word of Truth he usually intends the Text and Scriptures of it as the Tâ—xt stands now pointed and asserted neither Jews nor Socinians shall be able to relieve themselves from the Sword of Truth therein If by therein hee means the Truth declared only I own it the Sword for the VVord which is Spirit is a Sword but if the Text or Scripture that is no other then the Scabbard Besides the Letter the Bible ye bawl for is too blunt a business to cut so close and search so the quick into the secrets of the heart thoughts soul spirit of men as the two-edged Sword we are yet talking about doth and too blinde a business to be denominated as the VVord of God spoken of Eph. 6. Heb. 4.12 13. is a discerner of the intents of the heart before which there is no creature that is not manifest unto the eyes of which as that which we have mainly to do with all things are naked and bare And howbeit I.O. as aforesaid is so dark as p. 87. to tell us of its diving into the hearts consciences and secret recesses of mens mindes there judging and determining upon them terrifying sentencing them in themselves c. yet he wofully erres to
the house then some light from the Sun must be within the said Room also so wee argue Retro from hence If the dark place where the day is to dawn as the lesser light therein is observed be the heart then the place wherein the lesser light shines which even therefore secundum vâ—s O ye bâ—nighted ones cannot be the Letter must be the heart also but verum prius c. the first is true therefore the latter We have a more sure word of Prophesie to which ye do well to give heed as to a light that shineth in a dark place until the day dawn and the day-star arise in your hearts 2. The word of Prophesie or Prophetical word is a phrase that of it self seems to any but blinde Expositors to intend another thing than the outward Letter and to found forth no less then that more inward Word or immediate Testimony of Christ himself in the conscience elsewhere stiled the Words of Prophesie or Word of God and Witness or Testimony of Iesus or Spirit of Prophesie from which of which and to which the holy men that were internally illuminated thereby and made acquianted with Gods secrets bare Record or Testiminy without by Voice or Writings Rev. 1 2 3.19 10. the trâ—e and faithful words of the Lord himself inlightning such as wrote the Letter who having no need so to do the Lord and the Lamb being their light wrote not by though not against the Directory of I.Os. outward Candle Moon or Sun ad extra i.e. the external Text of others Writings Rev. 21.23 22.25.6 the Words of the Prophesie of this booke as Iohn calls it Rev. 22 8. i.e. the inward Spirit of Prophesie or Testimony of Iesus from which all Prophesie went forth whether by voice or writing which the Angels and Gods servants the Prophets had and kept Rev. 22 9 compared with Rev. 19.10 which book I.O. dreams 't is like was the outward Writing or Copy that Iohn gave forth the uncertain Copies of which to say nothing of the doubts of the old dimn sighted Doctors that were at oddes about the outward Book called the Revelation and some others even of those that are owned as Authentick whether they are not spurious yea or nay only are extant at this day little deeming that was an inward Book which I.O. tells us of too if he will own his own words p. 9. 25. which Iohn took in at first from which he gave out the the other and prophesied in the way of manual wiriting even the inner book of Gods secrets which are only with such as fear him revealed to Christ by the Father and by Christ to Iohn and opened by Christ to his servants at this day who eat it and prophesie out of it again before many Peoples Nations Tongues and Kings though sealed with 7 seals to the Scribes on the backside or outside of it on which backside or outward letter they are busily poring but they cannot read it neither learned nor unlearned because it is a Book sealed Rev. 5.3.10.2 9 10 11 12. Isa 29 9 ao 11 11. 3. That very Epethite which to the Word of Prophesie here spoken of is annexed doth even infallibly evidence it to be intended of that inner Word Spirit and light in the conscience which the Qua. call too and thou scoffest at and not at all of that fallible external Text which thou art so talkative for for it s called a sure permanent firm or stable Word which is more then can be saving all thy blinde bable about it asserted of the best and most original Copies of that Letter thou contendest for that are extant in the world in these dayes and not only so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure or stable word then that voice which Peter Iames and Iohn heard immediately from heaven out of the Fathers own mouth concerning his beloved Son Christ the light of the world given as a light to the Nations shining and shewing the will of God to them in every one 's own heart so Gods salvation to the ends of the earth saying unto them Hear ye him v. 17. comp with Mat. 27.5 which voice coming from the excellent glory which was infallibly sure to them no cunningly devised fable they heard when they were with Christ in the holy Mount Now the Word Spirit voice and light of Christ in the conscience is properly and truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more stable firm and permanent Word or standing Rule constant Canon and lasting light and so more sure to us ward then that voice to them not surer in respect of its evidence to the hearers of it or the security given by it that it was no fable nor fancy in which sense thou most foolshly fanciest p. 66. that the immediate voice above said absit absurdum was not so sure i.e. not so certainly evident to be Gods voice as the Letter is certainly evident to be Gods Word for in that sense the said voice was to them that heard it most infallibly sure or evident so as nothing can bee surer to be God and I.O. in saying as he dotingly doth p. 66. that comparatively we have greater security from and by that written Word meaning the Scriptures or Writing for that is the Word written with all along such is his illiterate language then they had in and by that miraculous voice as he calls it and that the Scripture is more sure in respect of its giving out of its evidence to us then that voice of God was doth thereby absit blasphemia render the very voice of God himself whereby he spake in and to the Prophets that wrote the Scriptures to us less sure and certain more doubtful and questionable whether it might not be a mistake or no then the outward Writing or Text they wrote as it is transferred to our hands at this day through the hands of such a mighty multitude of fallible Transcribers none at all of which no not the first were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallible or divinely inspired so that they could not in any thing mistake by his own confession p. 167. where I.O. confesses and grants also that it s known that failings have been among them from whence various lections of which it cannot be ascertained to men now which is right which wrong are arisen which so variously transcribed Scripture it is shame enough for I.O. to assert as he doth p. 10. under that term of Word by which he terms it and p. 153 under its own name of Scripture that it is come forth to us from God without the least mixture â—r intervenience of medium obnoxious to fallibility as is the wisdome truth integrity knowledge and memory of the best of all men or capable to give change or aâ—teration to the least Iota or syllable and more shame yet to say as hee doth p 27. that every Apex of it is equally Divine and as immediately from God as the voice wherewith or
Spirit of God Visions inward Light or Word are to be expected or admitted as any Rule to walk by the only guide and directory of all mens beleeving and living so that who have not that have none at all of any sufficiency to lead them to life though they should follow what light they have from God vouchsafed them to the utmost So that there is no principle to speak in his own words T. 1. c. 1. s. 16. or means of discovery of the saving Doctrine or sacred Truth no other rule or measure of judging or determining any thing about or concerning it but only that writing from whence it is taken the Revelation of it being expressed only in that writing upâ—n suppossâ—ion of any corruption in which the saving Doctrine Truth or Word of God as at first given out from God which say I whatever becomes of the Scripture is ever entire and for ever incorruptible and unquestionably uncorrupt 1 Pet. 1. cannot be evinced unquestionably to continue entire and incorrupt hee must then bee fed as himself and his fellow unlearned learned ones do feed their poor blinde pâ—râ—-blinde unlearned people viz. with a bit and a knock and bee kept close to so much as reason and Scripture can well spare him be caned into a just compass with his own Canon and Rapt into the right measure he runs out of with the Rule and measure of his making and bounded within the due bounds of equity which beyond all measure he breaks beyond for the bare Bibles and Letters sake by that Letter and Book it self which is called though by I.O. the Word of God Tr. 1. ch 1. s. 12. yet by it seâ—f never so honourably at all but only by such like Titles as a Declaration Letter Scripture Book or Bible And if he shall go on undervaluing that antient covering of Christ the Light of the world and the Armour of his light which is unchangeable and which the True Church which hath the Moon and all such moveable and changeable things as the best outward Writings are under her feet stands ever cloathed with Rom. 13.12 14. Eph. 4.23 24. Col. 3.8.12 Rev. 12.1 casting it away as some old menstruous cloath cast clout or rotten rag as he doth while in his imparralleld both ignorance and impudence he flerts at it as if 't were a meer Puppet patcht up of shreds as a fictitious imaginary Christ fain'd in the fancies of Fanatick fools and mad men Nescio quod lumen quos Enthusiasmos quem Deum c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vere nihil Ex 3. s. 11. Ex. 4. s. 15.21 Ex. 1. s. 5 6. and rejecting that covering of the Spirit of God which Wo be to him that is not covered with or is covered with any other Isa. 30.1 to cut out the outward Scripture and grave out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a Gâ—rment into an Idol covering to himself stealing Words from thence and therewith cloathing himself which will once wax old as a garment that is moth eaten and at last being old yea oldness it self though younger the Spirit and not the antient newness of the Spirit wherein the true worship and service stands is to vanish as an Idel that must go to the Moles Bats as the brazen Serpent be taken down and among other Idols of mens earthly Elements wordly Rudiments and carnal Ordinances that were good in their own times and places yet but imposed till the time of Reformation be sent away with Get ye hence Isa. 2.20.30 22. Rom. 7.6 Heb. 8.13.9 10. It s high time to strip I.O. naked and discover his shame which is seen by such as live in the light through his covering which is a prate of words about the Scripture and other things which yet he knows not and to summon him to sit in silence before the Lord undressing himself out of his stollen Ornaments which till he doth he shall not know what a work of spoyling the Lord hath to do unto him till it come irresistably upon him And if hee shall flye out so far in his whifling words as to call the Letter which to the Light bears the same and no better proportion then that of the Lanthorn to the Candlelight the Light as the name that is proper to it and flye up higher yet till according to his flashy fancy thereof he affirms it in Print as hee doth before the world that not only the Word of God written of in the Writing which none denies so to be but the Writing it self also which he means well-nigh in every place by that terme the Word or else hee strikes beside the Iron and lies hammering on the Anvil beating the Air and meaning another matter then that hee meant when he began and makes men beleeve that he means all along which is no more to his purpose then if he meant nothing by it at all is an illuminating shining spiritual light and higher yet preferred above the light of the Sun T. 1. c. 4. s. 8 9. the most glorious light in the world and higher yet the Sun one dayes light of which is unspeakably more then that of seven others as to the manifestation of the glory of God T. 1 c. 2. s. 15. a Sun that more eminently then any inferiour fire discovers and evidences it self by such properties as it hath viz. Light and Heat and Power T. 1 c. 3. s. 10. and c. 4. s. 16.20 and much more of such like high strains I.O. strikes up in till he stretcheth the bare Letter so far upon the â—enters as to strain it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and make it even every thing that the true Word and Light within is when as howbeit it hath its excellency above other Writings as an instrument yet as to these peculiarities and precious prerogatives of the living Word is vere nihil then I must summon I.O. as warm as hee seems to himself to sit and as much as he seems to see by the painted flame of his fained fire and the sparks of his own kindling that if he know no other way to salvation then the Scripture and own not the light as the way which the Scripture speaks of this he shall have at the Lords hand Hee shall lye down in sorrow Finally to persue yet a little further and prosecute our present matter under the Metaphor of the Parliament and the House If a man should arise and stand up and contend that the House the Parliament meets in is the Parliament properly and none shall perswade him to beleeve otherwise but he will try it out with them that allow him to call the House by a figure or metonymy of the thing containing for the thing contained so as to say this House is the Parliament and will say the Parliament is the proper name of the House and it may properly challenge that to it self and they rob it of its true and due name and are enemies to both the Parliament and
that beleeves not both beleeves neither But what of that what follows hence this quoth I O. for that is the very end hee infers this Text for and the very conclusion he infers from it viz. that Moses writings of Christ are more sure and of greater certainty as to the Churches use then Christs own words from his own mouth or then Christs Revelations of Gods minds to men as revealed to him from the mouth of God from the very bosome of the Father Siccine Itane is it so I O. indeed what the ouâ—â—ard remotely transcribed Copies of the writings of the Old servant that put a vail over his face too and spake so darkly in types and figures and shews and shadows that 't was hard to behold stedfastly to what end he spake more plain and stedfast and sure and certain then the immediate Voice Words Revelations of the Son himself whom Moses called to hear as coming and speaking more distinctly out of the very bosome of the Father O the dotage of our Vniversity Doctors the dimness of our Divines who profess to dive daily and deeply into the Scriptures that make the dark Writings and dead Letter and servant more clear and worthy and useful to the Church then the express Voice and Words of the Son which are Spirit and life it self I shall set but one Scripture to face this fancy of I.O. and so leave and let it stand to the shame of it self and its Father Heb. 3. vers 1. to the 8. See and read it Thus of the first The words of the second are these Be not soon shaken in minde nor troubled neither by spirit nor by word nor by letter as from us as that the day of the Lord is at hand Rep. The business I.O. cites this in proof of is for this and that next before are of those that are subscribed to that purpose that the certainty of the Scripture is preferred before the certainty of true Revelations and Miracles but which way so much can be drawn unless it be as I.O. draws iniquity with cords of vanity and sin as it were with Cart Ropes from that Text is more then I can tell Paul Silas and Timothy had told them it seems of the coming of the day of God both by Spirit Word and Letter they whose great hope lay in the comming of that day like such as look and long for what they love and are apt to thinke and hope it to be as they would have it did hope it to be nearer hand then it was and fearing left finding it further off then they thought they might bee troubled and shaken in minde and failing in their faith of it he gives them to understand the worst of it that the best might the better help it self that they should not mistake them in their Doctrine about that day as if they had said it was immediately to shine out upon them and so waver in their mindes flag in their faith and be troubled with doubts as if it would never come to them because not so soon as they wisht it might for there was a long night to interpose it self first he wills them withall to remember v. 5. that he told them no less in the Spirit by Word of his mouth as now he doth over again by Letter or Writing when was present with them howbeit as that 's never long that comes at last so that day would come at last to their salvation and destruction of the man of sin who caused the night with the brightness of it Here 's the short and the long of the business of that verse and those about it from which I who can see the Sun can see no such Doctrine follow as I.O. dreamingly draws from it nor one dram of Reason nor the least grain of Assent to his Asasâ—inated Assertion that the Scripture is of more certitude as to the Churches use then any true Revelations Other Arguments I.O. urges why the Light and Spirit cannot bee the Rule c. Therefore the Scripture must be it J.O. That to which we are never no where sent of God that we might learn the knowledge of himself and his will and take direction in our duty that cannot be the Rule Canon Principle or directory of our Faith Learning Knowledge and obedience But we are never no wheresent of God to any inward Light or internal Private spirit c. Therefore c. Les the Fanaticks produce but one place of Scripture wherein we or any are sent to their Rules or directions of faith and obedience and we will not say but they have cause to triumph in earnest but if they speak of their own they are Lyars they bear witness to themselves and their witness is not true Reply As for thy word Private Spirit we deny all leading by any Private Light and Spirit It is the Common Light and Publick Spirit of God which is one and the same in all though not in the same measure and not any thing of our own that we testifie to and profess to follow as our guide It is the gift of Gods grace in us that appears to all bringing salvation which teaches all that are led by it and learn at it to deny ungodliness and worldly lusts and live godly righteously and soberly here that we intend nor do we so much as pretend to any other inwardlight but that of God in the conscience which though thou foolishly stile it Natural yet thy self be â—rest such an ample testimony to sometimes that we need use no other then thy own words to prove it to be infallibly of God and from him an infallible guide and that we are sent of God to this inward Light Word or Spirit in answer to thy challenge to produce one Scripture I say what need wee produce one Thy own pen if thou l't beleeve it points out almost iâ—numerable places yea all in which the Word of God is said to be preacht publisht multiplied received where the Word nigh in the heart is meant and the outward Scripture that is the declaration of it considered formaliter or as written not at all intended yet for fear thou shouldest not beleeve thy own pen when such Truths drop from it as make against thee and indeed it hath let fall so many untruths pro and cons and fellaries from it that it little deserves to be beleeved by thy self but rather suspected when it writes the truth I am free here to produce some out of many more that might bee produced wherein men are sent in the Scripture if that be of God by whom thou sâ—yest they nunquam nusquam never no where are so sent to the rules and directions we call to which are not any mans own private spirit or fained light or Enthusiasms or dreams as thou dreamest and to the abusing of us to the world out of thy own narrow private light-loathing spirit divinest they are but the Word Light and Spirit of God which is
another that as the most must needs be false so 't is enough to confound and amaze mens minds they are so many to meddle to finde which is true among their meanings and to set a man out of his own senses to set himself so several are they to seek out their several senses on the Scriptures many bumbling Volumes larger then the Bible it self being written or some one Text of Sripture Is it for want of power or efficacy in the Letter Yea that is one reason for howbeit I.O. sayes It is absolutely called the power of God and effectual to salvation yet to his own confutation I. O sayes the Letter is dead and without the Spirit of no efficacy for the good of souls But another and that not the least is because they live in Rebellion against the light which while they turn not to though Moses is read and the Prophets also and all the Letter or Old Testament yet the Vail remaineth over Moses and the Prophets faces and as over the Iewes over the heart of these Christians also which Vail is done away only in Christ and in turning to his Light and the Spirit within their minds are blinded being off from the Light so that they know neither Christ nor Moses nor the Voyces of the Prophets that are so often read which through ignorance they fulfill as the Iews did in condemning Christ and putting him to open shame in his Light Doctrine and Disciples Nevertheless if their heart shall yet turn to the Lord that Spirit and to his Light which is within that vail shall be taken away and they shall see with open face behold the glory of God and be changed into his Image be led indeed to that true Repentance that is never to be repented of but if they continue in their unbeleef in the Light and their hearturn not to the Lord in and by the Light in the time and space that is given them for that Repentance yet at least the face of the covering that is now cast over all people and the vail that is yet spread over all Nations shall be so far removed and destroyed at last that there shall be repentance enough to no purpose when it is too late when the Gulph is once fixed and Abraham is seen by these rich worldlings and Belly-gods afar or and Lazarus in his bosome when every eye that look's for him shall see him who now cometh in the Clouds and they also that have pierced him and all Kindreds of the earth that are no kin to him shall wail because of him Even so AMEN The Fourth Apologeticall and Expostulatory Exercitation CHAP. I. NOw to proceed in way of answer to I. O's Arguments for the Scriptures and Letter and Book and Bible and Texts and outward Writings of Moses and the Prophets as the onely Rule in alterable Standard now compleated Canon Touchstone of all Truth to which since its close and consignation after Iohn had written no new Revelations Writings or Scriptures of the old Truth as from the old Spirit of it are to be added no immediate manifestations inspirations motions missions from God as of old to be expected or if pretended to be admitted or owned but to be damned down as Delusion Fanaticism Enthusiasm Quakerism Diabolism vain uncertain unprofitable fancy figment detestable meraae tenebrae caecitas fines salutares quod attinet as to salvation meere darknesse and blindnesse it self and what not that 's naught Seeing it is so as abovesaid that all these false Prophets and Divines can prevail no further then to tangle and hamper and hinder men and to hide the truth by that hideous heap of unharmoneous Heterogeneous Heterodox more then Orthodox volumes of Divinity and to smoother darken confound and drive men away from the naked truth and draw them off from the Scriptures themselves that are plain and cleare to honest and plain-hearted men by their Smoak and Clouds and Circumferences and by that boundlesse bottomlesse incomprehensible chafly Chaos of their contradictory and confused Commentaryes with which the world is now burdened even beyond what it can well bear and contain sith I say there 's none to guide these poor erring lost perishing and as yet more deformed then reformed Nations into the life of God and power of godlinesse from which they are alienated because of the blindnesse of their hearts among all the Sons whom they have brought forth Isa. 51.18 Neither any that can take them by the hand and lead them in the true way of eternall life of all the Sons whom they have brought up at their Vniversities who sit together with them under the shaddow of death notwithstanding all their Tumbling ore of so many Tames about the Scripture is it then for want of true Prophets or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men divinely inspired and sent of God to call people to Repentance and to turn them to that light of God within that leads to Repentance by voice and writing to them as them elves have had the true way thereof manifested in them by the light as themselves being taught of God have learned and practiced it and are moved of the holy Spirit to preach and presse the practice of it upon others according to the scope of the Scriptures No! For there are many in England at this very day speaking reproving writing and prophecyâ—ng from the same light and by the same Spirit that the Scriptures came forth from and as themselves have received and heard from the voice and mouth of God and seen felt and handled of the word of life as the Prophets Amos 7. and the Messengers and Ministers of God and Christ of old Act. 26.16 17 18. 1 Ioh. 1.1 2 3 4 c. The Spirit of the Lord is not more straitned in these days from blowing where it lists then it was in the dayes of old howbeit because it lists not much as it never did to blow upon or inspire the learned Scribes Hypocritical Pharisees chief Priests aspiring Rabbies Divinity Doctors Proud Diotrepheses preheminence loving Praters hireling Preachers Fawning prudentiall Parasites Politicall Polliticians and such like but mostly upon a meaner sort of men as to outward account these wise men are most hardly brought to beleive it to be so and so as said the Priests Scribes Pharisees Rabbies and Doctors of old of Moses and the Prophets we own them know them and their Scriptures which yet they knew not nor the power of God We are their Disciples wee 'l stick to their writings that 's our compleat Canon our stable Standard our immutable measure to which nothing must be added and of Christ and his in the dayes of his flesh we know God spake to Moses as for this fellow and his fellows we know not whence he is and whence they are they are of the Devill have a Devill and are mad Why hear ye them they speak blasphemous words against Moses and the Law and this place the holy Temple and
people whom you deceive it declares the foundation of its acceptance to be this viz its Divine Inspiration by the Spirit of God from whom it is whence also it is though not so thought by you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A message or word well worthy of all acceptance much more of much better entertainment then you afford it who Mock Scoff at Whip Scourg Imprison Revile and evill Intreat the messengers thereof and the earthen Vessels in which God sends it as a Treasure to you 2 Cor. 4.7 that the Excellency of the Power may be of God and not of man So that it being rejected by you and this untoward Generation which by their blind leaders are guided in such crooked wayes and caused to erre to their own destruction Isa. 9.13.14.15.16 you shall know it s not only with a refusal of its witnesse and a high detestation of its pretence to be of God but also with a high detestation of God himself from whom it s not so much pretended to come as t will once be found by you to come in Truth and what excuse ground or plea for such your refusal and detestation you have against the time of Gods pleading with you for his people Ioel 2.2 c. in the valley of Iehoshapat or of the Lords Judgment whether he is now bringing you down the hour for which decision is neerer upon you then you professing Persecutors who yet awake not are aware of t is good for you now you have time and not afterwards to consider least to you cost you find the Truth of Qui non ante cover post delebit the burden of Dumab draws on and begins to lye hard upon his back yet I know the seed of Esau the fightlesse Seers who see with their eyes shut supposing themselves secure being at repose yet on their high Mount Seir and so looke askew upon the light and its children and scornfully call to them out of Seir watchman what of the night c. but for all this that morning hasteth which is their night therefore if ye will now enquire enquire ye return and come to the light else wo and alas for ever the Bare Book will not boot you the Letter without the Light ye look awry at will little help you the Scripture without the Spirit ye despise so cannot save you But Si non ante diem libruin cum lumine poseas vigil tor quebere There be some them and those not a few in those dayes declining the word of God while you who have your dreams tell your dreams faithfully as they have it who as they have received that mercy of the Ministry saint not but having renounced the hidden things of dishonesty not handling the Word of God deceitfully by manifestation of the Truth commend themselves to every mans conscience in the sight of God 2 Cor. 4.12 who are not as the many false Prophets are hucksterizing selling their own imitations of the true Prophets words Counterfeit Wares for mony and the back and bellies sake the master of their art of Preaching instead of that which is currant nor Shuffling off in the dark their words for Gods Word their own thoughts conceits and conjectures for God Councel nor as I.O. doth calling light darknesse and good evil nor putting darknesse for light and evil for good as the light and Treacherous Prophets and hirelings do who will once have their hire spoyle and pay from God such as they look not for as well as that they look for at the law from men when they have made an end of spoyling nor as our Carnal Spiritualty do holding forth their hollow Husky holy Collations and light Chaff for weighty wheat but as in sincerity as sent of God to turn men to it holding forth the Light of God and as in the sight of God speaking the true Word and Gospel of God in Christ Iesus which Gospel if it be hid is bid but to them that are lost whose eyes the God of this world blinds least the Light of the Gospel of Christ should shine out in them whose sin it is to refuse it and duty it is to receive it as that Word and Gospel of God which is sufficiently manifested so to be and easy enought by any but blinded blind ones to be discerned from that of yours who defy the true light and deify the naked letter which is pretended so to be yea as easy by such as are indeed desirous to see as true ones are but not by such as fleeing the light close their eyes and seeing will not see least they see themselves to dwell in deceit and by the light within which manifests what 's within be reproved for it Iohn 3.20.21 as the wheat is to be discerned from the Chaff which may infallibly by being what it is be discerned from it for the word hath such proper ties of weight light heat power profit as whereby infallibly to discover and distinguish it self from the Letter it self much more from your light dark frozen frail and fruitles fabrick of Theology Who as Calidi not to say Callidi as you are in your Re Frigida by all your great pains and great pains and your great pay have hitherto sown little but the wind of your own words among the people that love to have it so for which and from which both you and they shall find neither corn nor meal but at last reap the whirlwind even the grievous whirlwind of the Lord that is gone forth in fury and is to fall ere long with pain upon the head of the wicked When it is come to pass ye shall consider it perfectly Hos. 8.7 Ierem. 23.18 19 20 21 c. Ier. 30.34 Therefore it would be your wisdome to consider it now whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inspired ones of this age which are not yourselves as your selves confesse who nor do nor dare nor can as the case is with you Pretend to such intimate or Immediate acquaintance with the Father Son and Spirit which Trinity notwithstanding ye cannot but be tatling of till you bewray your ignorance as to say that ye either feed or receive or feed your flocks of Goats with what Word ye receive by inspiratiration from Gods own mouth are not yea rather to know assuredly that they are those called Quakers whose persons together with their prophesyings and preachings ye reject and deride with detestation and envy by the names of Euthusiasts and Enthusiasines It is true as thou sayest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were false Prophets that spake in the name of the Lord when he sent them not and may be now and have been and are witness not onely the many millions of those Locusts that stand now separated into three swarms as was foreseen and foretold in the vision of the three unclean spirits like Frogs that have gone out to the deluding of Princes and people even the great City Woman or Whore that hath reigned over the
if they leave the plain paths of uprightness to walk in the wayes of darkness and come not to the light that shines in their consciences sciences and the Law of God which is not far off but nigh in their hearts that they may know and do it but hate and abhor it and persecute the Ministers and children of it and make to themselves crooked paths whatsoever walketh therein shall not know peace yea Iudgement shall be far from them and Iustice never overtake them and they shall wait for light but behold obscurity and for brightness but shall walk in darkness and groap for the wall like the blind as if they had no eyes and stumble at noon-day as in the night aâ—d be in desolate places as dead men and roar like Bears and mourn sore like Drues and look for Salvation but none shal come because their transgressions are multiplied before the Lord and their own sins testifie against them and their transgressions are still with them and as for their iniquities by the light within they know them transgressing and lying against the Lord and departing away from God while they pretend to draw nigh unto him speaking still oppression and revolt conceiving and uttering from their heart words of falshood turning Iudgement away backward and causing Iustice to stand afar off causing truth to fail in their streets and shutting out of Equity that it cannot enter making a prey of him that departeth from iniquity and mocking the Lord and making him believe as far as they can with their flattering words and sained turnings unto him that they love his truth his light and his life yet in truth saying in their hearts to God depart from us we desire not the knowledge of thy wayes There are such who blow the Trumpet as of old the Prophets did to the same tune and the like to this that is above whose Trumpet gives as certain a sound as theirs did also and not such an uncertain fallible one as that of the Priests And these Theopneustoi or divinely inspired persons in their writings speakings call for attendance reception and submission not with that Supreme Authority I confess which I. O. as falsly as foolishly both supposes and saves T. 1. C 3. S. 8. Antient divinely inspired Scripture calls for which is quoth he not only in comparison with but also in opposition unto all other wayes of coming to the knowledge of God his Mind and Wâ—ll c. For by his leave or besides it either the Light and infallible Spirit it came forth from may not only well compare with its fallible and falsified self as people now have it transcribed translated twisted and twined which way any unrighteous writers either of it or on it any men-pleasing Praters Tythe-taking Talkers or time-serving Turn-coats are pleas'd to take it and turn it and wrest it to their own present ends and future ruine but alâ—o may well and doe challenge attendance to themselves with far more supream and uncontroulable authority then it can yea as the sâ—â—e and only meanes of coming to the knowledge of God his Mind and Will whom and which all the Scribes and Scripture-searchers in the world nor have nor can know without the light and Spirit any more then the old ones did Ioh. 5. Matth. 22. Or then anyone can see the outward Sun by any light but that which shines from itself Matth. 11.27 1 Cor. 2.10 11 16. And so in opposition to all outward Scripture it self as that which may define God and declare of him and of his mind and will and yet gives not the knowledge of either the knowledge of whose things if we believe I. O. T. 1. c. 1. s. 16 depends wholly and solely on his own pure divine revelation thereof by himself which revelation is so far exprest indeed in the Scripture as that there it is written of but is expresly made onely in the heart where it pleases the Son to reveal the Father and the Father to reveal the Son in men Gal. 1.15 16. Eph. 1. Col. 1.23 I say then not with that Supream Authority which is peculiar onely to the Light Spirit and Word within though ignorantly attributed yea and appropriated too by I O. to the outward writing yet with the same uncontroulable Authority as the letter doth they call for attendance even from their Theopneustia or divine inspiration which To Theion or Power of God that accompanieth them in their ministration is enough to convict I. O. and all the Wolves of these times that bark and howl against the Light and mis-judgâ— the many messages that come to them from the Lord as rejecters of such as God sends and justifiers of them who flew such of old as spake to them in the name of the Lord. Nevertheless as I. O. saith too truly T. 1. c. 3. s. 9. It alwayes so fell out that scarce any Prophet that spake in the name of God had any approbation from the Church in whose dayes be spake so it falls out now to the true Prophets among all the false Churches of these latter dayes from whom they find lesse Approbation and the same Reprobation as the former did from those evill Generations wherein they spake Ier. 47.3 Matth. 5.12 21.33 to 38. 23.29 Luke 17.25 26 27 28. Iohn 9.29 Acts 7.52 24.5 And this comes to passe by reason of the same innumerable prejudices that attend these their givings out of truth either in speech or writing as did the other whose writings are not freed as I. O. fancies from the prejudices that at first attended them but attended with more then at the first writing thereof thorough the infinite alterations mis-transcriptions mis-translations mis-constructions and mistakes of all sorts they have since been liable to by the fallibility and infinite variety of Scribes thorough whose hands they have passed Which said innumerable prejudices that now attend the modern Prophets as did the first arise from the same Root with those that attended them in their respective Ages viz. 1. Partly the supposed interests of them that write and speak by way of Prophecy or immediate motion 2. Partly the personall infâ—â—mities homely appearances stemmering lips uneloquent rude crude indigested unsound non-sensicall sound of words as they seem to unintelligently understanding I. O. Ep. ad lectorem Ex. 3. s. 17. and formes of speech which the Babes vf Christ seem to him to babble in when they drop their doctrine as the dew at the Command of God to the Drunkards of Ephraim not all as once but as it were guttaâ—im Precept upon precept line upon line here a little and there a little Ezek. 21.2 Amos 7.16 Isai. 28.9 10 11 13.2 Partly the mean out-side of most of these inwardly glorious sons and daughters of the King Psal. 45.13 whose cloathing ad extra is not as their own within and the worlds without and its Ministers often is of wrought gold nor yet is it so much of Plush Jippoes Hose behang'd before
and cause the Sun to be covered with a cloud and the bright lights of heaven to be dark over Aegypt at the putting of it out and at the breaking of its yoke and set darkness upon her Land and search out the hidden things of Esau and take away understanding from his Mount and discover deep things of darkness and bring out to light the shadow of death Job 12. Isa. 19. Isa. 29. Isa. 44. Ezek. 30.18 22.7 8. Obad. 6. c. And that he will do all this to a people that have provoked him to anger with their vanities by a foolish Nation and weary them out by such as are no people in their eyes Deut. 32.21 And choose the foolish and bâ—se and weak things that Are noâ— â—o confound and bring to nothing the things that Are 1 Cor. 1.20 27.28 That the great Mountain of Babel shall become a Plain before Zerubbabel i e. Such as are from Babel as the Word is and this not by might nor power of man but by my Spirit saith the Lord Zach. 4.6.7 That the excellency of the work may be of him and not of man and that he will do great things for his own Land of Canaan whereat they shall rejoyce and be glad Joel 2.21 yet by such instruments as foolish Shepherds such silly tools as shall make subtle Sanballets and tale-bearing Tobyasses and the rest of the scoffers of the same seed of Ammon flout â—t them at first as feeble and say What will these feeble folk do will they revive the stones out of the rubbish and build and fortifie in a day Behold if a Fox go upon their wall will he not break it down Nehem. 4.1.2.3.4 c. Nehem. 6.6.7.16 c. and despise the day of God as a day of small things Zach. 4.10 and yet be amaz'd terrified cast down in themselves and made to confess it to be of God at the last and that he will begin to save not so much by the heads as by the tail of the people and gâ—â—upwards not that Prophet that teacheth lyes which is the tail that would be the head and is to be totally cut off Isa. 9. but the lower and most despised fort of people to whom he will shew his Salvation and by them to the Antient and the Honourable and instruct Apollos by Aquila and Priscila in the way of God more perfectly and make the Daughters of Philip to Prophesie when scarce a Prophetess to be found among the Princesses of the earth and Phabe and other Sisters Ministers in his Church and Labourers with Paul and fellow-helpers to the Gospel Rom. 16.1 1 Phil. 4.3 when he leaves Corvos Prophetas Prophetissas picas many unsavoury gaping Preachers and proud women pratlers of Christ and Faith c. ever teaching and learning but never coming to the knowledge of the Truth and that he will saveÌ„ the Tents of Juda first the plain plow-men and keepers in their own Tents and Country cottages that the glory of the cieled houses of David and the Inhabitants of Jerusalem Kings Governours great ones fine rich Citizens mighty Merchants mincing Ladies Renowned University Schollars Scribes Pastors and such like may no more magnifie themselves against Iuda but stoop to take Truth from stammering lips or be lest ignorant thereof forever and this is one of Gods works and strange Acts which he is working in these dayes whereat the wise despisers wonder yet perish because in no wise believing it though it be declared unto them Zach. 12.7 1 Hab. 1.5 Act. 13.40.41 Isa. 28.21.22 5. The mighty multitude of false Prophets of all shapes seducing and gain saying the truth which are at least four hundred and fifty of one sort and four hundred of another to one of the Lords Elijabs 1 Kings 18. ver 19. For as thou sayest I. O. T. 1. C. 3. S. 10. in the latter dayes of that Iewish Church that poople were most emiÌ„nently perplexed with false Prophets both as to their number and subtilty so and much more is it now in these latter dayes of the out-side Christian Churches that hold the outer Court yet tread down the holy City and of the old World also wherein the old Serpent called the Devil and Satan seeing himself cast out of heaven where he held war as long as he could with Michael and his Angels and is now to have no more place there is come down to the Inhabiters of the earth unto which he is cast in great wrath knowing that he hath but a short time and so bestirs himself more then ever before and like a mad Bull that hath received a fatal blow in the forehead runs bellowing about and tears and rends what he is able and foams against the Man-child the holy Seed of God and Sheep of Christ at his going forth and being by permission more strongly then ever re-entred into the herdâ—of Swine drives them down headlong so violently that there is no saving of them to their own everlasting Perdition to which purpose he musters up all manner of his Ministers that from him as to their Ministerial capacities both live and move and have their being Gog and Magags Ministry and all the Magicians behind all these together running on with open mouth to devoure the Israel of God and iâ—compass the Camp of the Saints and the beloved City till fire come down from God out of heaven and devoure them Isa. 31. yea of a truth it it so now as was foretold 2 Esdras 13. Chap. thoroughout that it should be in the latter dayes when the most High begins to visit and deliver his Saints and come in them to the astonishment of many and as a thief and a snare upon all that dwell upon the earth viz. that though all the false Prophets and their several peoples should be Aurium tenus up to the ears in strife one sort of Seers undertaking to fight against another one City one Realm one sort of their misguided people against another one Troop of these mad Riders and their blind horses Zach. 4. against another in their uncertain fallible minds opinions conjectures thoughts Andabatarum more justling together in the dark at the Revelation of the Son of God and his espoused Sion and at the hearing of his uncouth voice they every one in their own land leave the battel they have one against another and as of old the Ammonites Mâ—â—ites and they of Mount Seir waging war against that typical people of God the outward fleshly Israel so these that hate and ban one another even to the very death make one head together against that spiritual Israel that is of a clean heart and all the false Prophets both anâ—iâ—â— and upstart and all the subtil fâ—xes natura non nomine joyn both little and great old and young together to spoil the Vine that hath clusters of tender grapes and if it were possible to root it out and under a pretence of preserving the Church the true seed of Iacob
shall fail together and not be able to uphold one another but be cast as Iezebell and her Lovers into a bed of torments together and into great tribulation except they repent of their deeds And as the espousall of the University Priestly and Clericall Interest with that of the Common-wealths hath ever yet obstructed the proceedings of all Parliaments and Powers in this Land of Resolved on Reformation and prohibited their prospering in any of their undertakings to perfect the propounded Priviledges of the people So in way of warning to you whether you will yet hear or forbear whether I live to see it or die before it I here assure you from the Lord O ye the present Powers in this English Nation the cleaâ—ring of that miâ—e and clay of the Clergies Councels to your Iron will never hold but the Stone cutout of the Mountain without hands will smite your Image that stands on such a mixt brittle bottom in the feet and toes of it that it shall fall and become before the Word and Spirit of the Lord in the mouths and hearts of his people as the chaffe of the Summer-floor yea as stubble before the wind and the Angel of the Lord pursuing it And albeit the business of rooting out all Romish Relicks yet remaining remaines yet reeling to and fro to and fro in this Nation so that no man knows which way the scales will turn and the case be cast by looking meerly to mens managing of matters without in such a wavering unstable manner do things stand while they are under the hands of such double minded men as are unstable in all their wayes nothing but wavering like the waves of the Sea driven to and fro and tossed yet such as look inward whose eyes and hearts are toward the Lord rejoycing in his Highness whose Excellency is in the Clouds and hoping in his mercie they are come within the ken and clear sight of RRRomes utter ruine in all three of her Appearances in this Nation which are about the tenth part of the old Roman Empire and of the Pâ—pedome also in its late largest Latitude in which Nations at the sound of the sixt Trumpet the Tenth part of the Clergy or great City BBBabylon the mystical Mother of Harlots and Abominations falls fiâ—st Rev. 11.13 as an earnest of the fuâ—l finall and universall fall thereof which comes after it Rev. 16.19 in the Plague of the seventh Viall And notwithstanding all that loathness to part with her and pittifull pining after her and pleading for sparing her and often uprising to uphold her in her Prelaticall and Presbyterian Pontificalibus Parochâ—a'l preferments and excrementirious university Excellencies and Collegian Exercises and Concerrments that is among the Merchants that trade with her and are made rich by the abundance of her delicacies Yet the feet of all these petty Popelings must also slide in due time and the things that come upon them and their Pontificals though seeming to them sometimes to stand still or give back again make hast and as sure as the old mâ—nasticall massy Ministry and their maintenance and most foggy formes of ministration Holy water Latine Letanies Ave Maria's Misereremei's Pater Nosters Te Deums Trigintals Dirges De Profundis Mâ—rtuaries Peter-pence and such like were sent packing first and after them the Protestant imitations and English Images of most of those Popish Latine Châ—â—ts viz. Dâ—ans and Chapters Lands Easter-Reckonings Offerings Mid-Summer Dues Christenings with Crosses marrying with the Ring Churchings of Child-bed Women Bishoppings of Children and the fees belonging thereunto goings on Procession yearly to view the bounds of their Parishes and reading the Epistles and Gospels at such and such Hedges Bushes Trees Bowings at the Name of Iesus Cringings before the Altar Facings towards the East High-Altar-Service Rayls costly Windows Crucifixes holy Vestments Lawn Sleeves Canonicall Coats costly Copes Sandals Suâ—plices Anthems holy Sing-songs Organ and sundry other Popish Pipes and Pictures Mattens and Even-songs Liturgies Consecrations of Chappels of Bishops Priests and Deacons Ministers Cathedrals and a number more of such like Choristicall Church geer and the Stipends thereto pertaining which Protestant Services saving the different Language therein administred and some certain expurgations of some grosser Superstitions in which the Pâ—pish did exceed them are now as they once were under the Pope of Canteâ—buries patronage growing back a pace into a lively or rather deadly conformity to that of the Romish Synagâ—gue they were lately â—ent from as chips of that old Block and certain slips transplanted and set in the same soyl where thè old body of that Oak they were cut off from once grew and flourished So assuredly all that long train of Pâ—pish Trash and mans Tradition used whether in or in order to the worship of God in either Universities Schools Colledges or Country Churches and the respective Romish Rewards belonging to the men whether already made or to be made Ministers of this Traditional Nationall Ministration that yet remains viz. Deaneries Prebendaries Presidemships Masterships Fellowships Educations in Universities and Colleges together with the Degrees there taken of Doctorship Batchellouâ—ship so farre as to the thing called Divinity and as in order to the Ministry of Christs Gospel and not only the great preferments and profits but also the many fidling formalities and silly supersluities of Scarlet Gowns with Velvet-plush of Sattanically faced Sleeves the long rich saâ—snet Scarfes before the silken Snap-sacks behind and their many odd mysticall Mumblings Kissings Kneelings Bowings bare-headed Trottings to and fro and gaddings hither and thither about begging and granting Graces and much more for did service of this sort that was wont if not lately left off and ceased from to be stood upon in our nursing Mothers of naughtiness and heathernish canity Likewise all those Countrey parish practises viz. Christening Infants not in Fonts as before with Gossips but in Basons yet not without sundry of the old festivall Customes and plum-cake Ceremonies to say nothing of the superstitious observations of the old Popishly consecrated sacred Seasons of Christs-masse Candle-masse Michaâ—â—masse Lam-masse c. celebrated and sanctified with more unholiness then all the year beside which steal in apace again among many Priests and people their Singings of Davids Psalmes with Doeg's spirit by a line at a time as the Priest or Clark reads afore them in the â—ime and Meeter that Queen Elizabeths Musitiaâ—s Ioâ— Hopkins and Tho. Sternhold have moulded them into which Songs of the Temples wherein many People tell to God more lies of themselves then truth While they say they are not pust in mind nor scornfull and they water their couch with their teares when as they are as proud as they can look and rejoyce to do evill and scarce shed a tear in their lives for their sins must be turned into howlings and the eatings and drinkings of gluttons and drunkaâ—ls and the communion of Swine at their Lords Supper and much more such miserable old
Love to the World though it perishes for hating that Light that is come into them which he sends to save them See and mark Luke 2 14. Iohn 3.16 c. Rom. 5 8. 2 Cor. 5.18 19 20. utterly inconsistent also with the truth of that professed willingness that all should be saved and come to the knowledge of the Truth which only saves and makes free indeed 1 Tim. 2.4 and willingness that all should come to Repentance and unwillingness that any should perish 2 Pet. 3.9 inconsistent as abovesaid with the equality of Gods wayes and the integrity of those vehemently pretended wishes of his that men would rather live then die and with the sincerity of those sayings that he would gather them into life but they will not Deut. 6.29 Ezek. 18. Ezek. 33. Matth. 23.29 Luke 13.34 Since if our dim Divines Doctrine were true That he gives not to all Light and Grace sufficient to lead and save them and Arbitrium vel libâ—rum vel liberatum a liberty a power to chuse to will to do what he requires to work out their salvation as he sayes he does Phil. 2.13 14. of his own good will and pleasure to which only belongs the glory therefore and not unto us of the salvation so wrought out by us the case is clearly otherwise then Goâ— sayes for men might be put at least in possibility of living by such Grace Light and Power if God had given it but he would not And lastly This would make God like to or worse then Pharoah himself whom he plagued for the self-same cruelty and tyranny even a rigorous Requirer of men with many and sore stripes yea on pain of his eternal Wrath and Vengeance to make Bricks without any allowance at all of any straw fit for such a purpose an austere man a hard Master a tyrannical Task-master as the idle unprofitable Servant falsly represented him that looks to reap where he never sowed and to gather where he hath not strawed that calls on perill of perishing for ever for a crop of Good works from those hearts wherein he never sowed the Good Seed of his own Word Fruits of the Spirit from such Souls into which he never sent his Spirit from whence only they can grow up a walking in that Light of the Lord which is said to be given not to condemn them but that through it they might be saved under penalty of being condemned for not walking in it when yet not the least beam of that saving Light was at all vouchsafed them but a Light of another sort as our Seers say which could never have served their taâ—n so as to have saved them had they attended never so strictly to it but only Gods turn against them so as to damn them further and leave them without excuse and excuse him in his condemning them Finally a growing in that saving Grace of God on pain of condemnation for turning it into wantonness and receiving it in vain which was never received at all by them because not at all given them of God from whom the most have nothing say our silly Sophisters but a certain common high-way insufficient Gâ—ace to know God or do good by that accommodates them that have it in their hearts to serve God acceptably by it not at all and therefore not half so well as the stubble did the Israelites to make brick withall which they gathered instead of straw which Divinity of our Divines yet howtrue soever they deem it is but a turning of Gâ—ds Gospel Grace and Truth upside down and is esteemed of him and his no better then dirt and Potters clay and is utterly contrary to the Wisdome of God in Scripture which justifies him still as accepting every man according to what he hath or hath had and not expecting much lesse with rigour exacting of any man according to what from him he neither hath nor never had as requiring from men no otherwise then according to what is committed to them which is one Talent some true saving Light within at least even to him that hath least which if he be faithful in it though but a little shall lead and let him de Iure into the Masters joy if neglected shuts him out into the outer darkness Yea God calls for no more from any man then improvement of his own money that he commits to him to trade with which money if every one put into the bank that the Lord at his coming may receive but his own with the use thereof and increase in the same kind of Grace that he freely gives he will never enter into judgement with them to condemnation Therefore undoubtedly God hath sufficiently and savingly enlightned and impowered all and every man every where by such measure of that Grace of his as may lead and inable them to act that Repentance which is to Life and Salvation Arg. 4. If God have not vouchsafed some measure of sufficient and saving Light to all men then its either the Children of the Light that believe in it who have it not or else the Children of the darkness that believe not in it but both they who believe in it and so are the Children of it and they who believe not in it and are not the Children of it have it That the first have it none do deny and that the second sort have it is most evident to all but such Children of the night as neither believe what the Letter sayes of nor what the Light it self shews concerning it self within themselves sith Iob. 12. Christ sayes to such as were not yet the children of it but of the darkness because though 't was in them they were not believing in it but walking besides it in the deeds of darknesswhich it condemns While ye have the Light walk in the Light believe in the Light that ye may be the Children of it which over-turns that profoundly bottomlesly deep and groapably dark imagination which is I. Os. and T. Ds. who in their muddy minds make no difference between the Lights being in men and mens being in it the Kingdomes being in men mens being in it whereas it was in the Pharisees who never came into it Of I. Tombs and R. Baxt. also who page 44. in the fift of those thirty thredbare Argum. there urged by them against the true Lights enlightning all and every man which all must come to Iudgement by and by cloudily confound these two so distinct businesses into one viz. to have the Light and to be the Children of it saying with as great confidence as small consideration That to be a Child of Light is all one as to be a person that hath Light in him to guide him so as to please God when as all the children of the darkness in which the true Light is said to shine though the darkness viz. I. Os. T. Ds. I. Ts. R. Bs. and other dark hearts comprehends it not Ioh. 1. have if not a Letter without
bids search and Paul 2 Tim. 3.15.16.17 sayes are useful and profitable the Qua. say no say they but look to the light within you Rep. I say though the Qua. say look to the light within as Christ and Paul did yet they no more deny the usefulness of the Scripture then either of those Scriptures ye quote proves that absolute necessity of the Scripture as to Salvation which ye seem to plead though Christ and Paul never did so nor do we any more dehort from searching the Scripture then Christ Iohn 5.39 exhorteth to search them which is not at all in that Text for howbeit Ereunate search may be rendred either Indicatively or Imperatively as to its own signification as I elsewhere shew its most evident that he speaks there by way of complaint of the Scribes for looking for life in the Scriptures without coming to him who is the Light ver 40. and not by way of command to search them ye search not search ye Their sixteenth is from Isa. 8.20 Psa. 119.105 To the Law and to the Testimony if they speak not according to this Word there is no light in them Thy Word is a light to my feet a lamp to my path whence they sillily argue or rather blindly assert the Qua. Opinion and Speech concerning a sufficient light in All men to be contrary to the Law and Testimony and Gods Word Ordinances Ministry and many other things and therefore erroneous and without light in it Rep. The Antecedent here is most false for the Law Testimony and Word there spoken of which is a Lamp and Light to the feet and path and according which who speaks not it is because the morning is not yet to him for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the mistranslation of which phrase thus there 's no light in him many not knowing the Hebrew and many that know it not heeding it make no small ado against the Lights being in All men as Vavasor Powell did once at Eltham is no other then that Light within even that word which David had and hid within him that he might not sin against God by which young men taking heed thereunto may come to cleanse their way Psa. 119.9 that Word of Faith that is nigh in the heart which the Apostles preached or witnessed to Rom. 10. that Law and Commandment which is said to be a Lamp and Light Prov. 6. that inward testimony of Iesus or Spirit of Prophesie which we with all the Prophees of old by words and Scriptures bear our outward testimony unto call'd by Peter 2 Pet. 1.19 the more sure word of Prophesie to which men do well to give heed as unto a light shining in the dark place of their heart till the day dawn and the day star arise therein This I say and not the external Text as ye all triflingly talk is that Law and Testimony and Word there spoken of even the Law and Testimony that comes and is written and is given and received immediately from and out of God and Christ's own Light Voice and mouth in the hearts minds and consciences of all people which his own people only give ear and hearken to even the Rod the Spirit the Word and Sword of his mouth which Priests and all people are summoned to seek to to stand in as Gods own Counsel and to take counsel at and be cover'd with and take heed to their way by that they may not sin against the Lord and which all the wicked that sin against must once be slain by Psa. 37.31 Isa. 51.7.30.1 Ier. 31.33.32.40 Ezek. 11.19.36.26 Zach. 2.6.7.8.9 Ier. 23.15.16.17.18.22.26.27 c. Hos. 4.6.12 2 Thes. 2.8.19 Rev. 15.28 which the Priests above all others usually depart from and forget and are partial in and cause people in stumble at and forget who therefore neither profit people nor thrive in any thing but ignorance and deceit themselves because they stand not in it from whom though their Schools are call'd Nurseries of learning Well-heads of true Religion and Divinity there goes forth no true Divination but sottishness and profaneness into all lands This is that Law and living Word and true testimony even the Light and Word of God in the heart a testimony that 's said to be bound up from the outward Israel which may have the outward Bible bound among them a Law that 's said to be sealed up among Christs Disciples from the sight of the be-nighted Seers which such as seek to seek to the Lord himself and such as forsake go from the Fountain of the living water to broken Cisteers and such as leave for an outward letter leave the living for the dead and seek for the living Lord among the dead These are the Wells of Salvation out of which Souls should draw the living Water which the Philistines in envy to the Seed of Abraham will strive alway to slop till the Lord make room for them to flow out to the full These are that Word Law and Testimony and not the most Original Copies of the Letter as I.O. and ye all with him do emptily imagine page 216. which who so deprives of the Hebrew Punctation by proving the novelty thereof do with Abimelechs servants no less then utterly stop the Wells or Fountains from whence ye should draw all your Souls refreshment These as I have shewed so abundantly above at the end of my third Exercitation in answer to I.O. that I shall need say no more here in proof thereof are the matters meant by the said Law and Testimony Isa. 8.20 which are not contrary to the writing without neither and the true outward Ministry and Ordinances but consonant thereunto which inward Law Word and Testimony your selves being contrary to and opposing are therein contrary to Gods Word and the outward Scripture of it also therefore not the Qua. who own all these but your own Opinion is erroneous and your speech is without light The seventeenth from Eph. 4.11 runs thus The Opinion and practise of the Qua. makes every man a Teacher and Teachers set by God for the work of the Ministry needless as if thâ—y were no gift but a burden to the Church cryes them down therefore it s contrary to Gods and Christs way and so Antichristian Rep. The Antecedent here is a false tale and a meer slander of the Qua. for neither do they so much as doctrinally make every man a Teacher for they deny both your selves and all that side with you to be men fit to be Teachers of others unless ye were better taught your selves or had learn't the truth of God much better then as yet ye have done and howbeit they know your Ministry who are set by men to minister for money to be not only needless but also useless fruitless unprofitable burdensome chargeable and more destructive then saving both to peoples Souls and to the Nations yet we own All Teachers set by God for the work of the Ministry which are such only
own perverse mind and meaning why cannot that be meant of freedome from sin but that men who are not fully willing to be freed from it and are in love with it and being loath to leave it are loath to see it It s more hard not to see then it is to see that it is meant of freedome from sin What should or can it be meant of else Are not freed me from sin and not committing of sin made synominous as committing sin and not being freed from it are made by Christ himself opposites to each other Ioh. 8.32 33. 34. 35. 36. The Iews thought they had the fullest freedome that men could have in this world because they were the visible Church Abrahams Seed and such like externals as they then trusted in as ye now do though not yet freed from that thing call'd sinning to serve the Lord alone whose service the very Common-Prayer-Book it self was wont to call perfect freedome But Christ learns them another Lesson viz. that they had none of that true Gospel freedome that the saving knowledge of the truth gives and which he makes such as continue in his words and so are his Disciples indeed and not in word only as ye are free withall which is a full freedome in deed and truth and not half a one or by the halves such as that is ye talk of who upon the account of some private Patent alias particular personal Election thereto from everlasting prattle to your selves of freedome from guilt while ye remain in your filth and of a general Iustification anâ— pardon for all sins past present and to come in this world expecting your purging or Iustification as to Sanctification from sin and â—ncleâ—â—ness not in this world but that to come But verily verily I say unto you quoth he he that committeth sin is yet the servant of sin and must know for all his boasting he has not long to abide in the House and Church of God wherein Ishmael-like he scoffs at the right Heir Isaac as if himself alone who is but a Bastard born of fornication should inherit all and will prove an out-cast himself at last before the Son who is born of God and free indeed and the only true Heir of all things full freedome from sin and committing of it are oppos'd to each other by Christ therefore freedome from it and not committing it are the same To wind out of this T.D. would seem to say somewhat but of two things he can't tell which but one of the two must be it rather then the Truth Either there is quoth he an Emphasis in the word sin intending under that general term one kind of sin viz. sin unto death or if not in the Substantive on the Verb Poiei which notes to make a trade or business of sin as the Devil does who sinneth from the beginning and never ceased from sin since he began Thus indeed the Saints sin not c. Rep. As to they Emphases they are the foolish empty conceits of thy own and other mens brains there 's no such Emphasis either in the Substantive or Verb as ye all prate whereby the Spirit should be understood as speaking otherwise then he truly means or meaning otherwise then he plainly sayes whose words are plain to the honest heart though not to Idol Shepherd who by the Sword of the Lord hath his right eye utterly darkned because he hath darkned the Lords Counsel by his own words without knowledge And if the eyes of the Seers were not shut up from seeing the very Letter they prate about as well the mysteries of the Spirit which the animal man can never know by all his searchings they being revealed only by the Spirit they might see that the Text it self makes no difference between sinning and committing sin and that the one is no more Emphatical then the other And if T.D. who in the same page 9. where he mentions the words were not so busie in his mind about the meaning and did not make such a warbling noyse as shallow waters ever do more then those that are deepest with harping at this that and t' other silly sense he might in coolness have considered that in the same ninth verse as well as the eigth and others about it the Spirit makes no difference between Amartian Poiein and Amortanein to commit sin and to sin but uses them promiscuously Ouk Amartanei every one that abides in him sinneth not So ver 8. He that commits sin is of the Devil for the Devil Amartanei sinneth from the beginning And because T.D. seems to put an Emphasis upon the word sinneth as well as committeth sin making the word sinneth as here used to amount to somewhat more then an ordinary sort of sinning as here it intends some high or desperate degree of sin even that which 1 Ioh. 5.16 is call'd Kat ' Exoken a sin unto death without remedy or forgiveness for ever because never to be repented of as in opposition to all other sins that men do commit which when this alone being ever joyâ—'d with impenitency is impardonable are all upon that true repentance they are yet in possibility of who commit them pardâ—nable or possible to be forgiven for this is T. Ds. emphasis on the Substantive Sin for I shall not wrong him so much as to take him meaning as the Papists do who put such difference between peccatum veniale and mortale as if some sins only without repentance were mortal or to death and some venial or not to death though not repented of at all your Church of England opposing them in this and holding every sin yea the least unrepented of unto death though T. D. would have suspected me to be a Iesuite for a less matter This concludes him that is born of God to be even qua sic as born of God as easily liable to and excludes him no more then it does the very wicked themselves from the committing of any sin that the wickedest can commit except that ye call the sin against the Holy Ghost it self which is so gross an absurdity that he can be no spiritually wise man that does not feel him to be spiritually infatuated that so imagines For still though the Devil sinneth and he that is of the Devil doth nothing else but Nicodemus though a Master in Israel can't read this Birth of God which is Anothen from above of water and the Spirit John 1.12 John 3. which blows where it lists and the Priests hear an outward sound thereof but know not whence it comes nor whether it goes nor how he is that is born of the Spirit as plain as 't is in the Text which they read more then that truth tells of yet as he that sinneth is of the Devil and he that is of the Devil sinneth altogether so he that sinneth not but doth righteousness only is of God and he that is born of God and the Spirit which is Spirit and not flesh sinneth not at
subject to passions pollutions extravagancies vanities inordinancies of mind is but an argument to evince how much the more need he hath at all times to stand upon his guard and to put on the Armour of the Light and keep the stricter watch to it which who so does shall find the Power of it in him prevailing more and more in the warfare to the perfect overcoming and the bringing fâ—rth of Iudgement in him unto victory at the last but who so does not while he stands take heed to his way by it as young men are bid in order to the cleansing of their way Psa. 119.9 There is not I confess more necessity nor possibility of the others standing then there is of this mans falling into mischief Howbeit which way soever the man in medio is swayed whether by the lustings of the flesh to covetousness pride envy hatred deceit unrighteousness lasciviousness revenge c. to mind and walk after the flesh or by the lustings of the Spirit to love peace purity meekness temperance patience c. or which way soever that man is born and begotten whether by the Spirit of God from above or the Spirit of the Devil from beneath which in him lusteth unto evil c. Iâ—m 4.5 and consequently whose child soever he is at any time of the twain which is according to the prevalency and predominancy and perminency of this or that Seed in him viz. the Seed or Word of God or that lying Word or Seed of the Serpent for his he is still to whom â—e obeyes yet this is sure enough as I said before that he that abides in that which is of God sinneth not 1 Ioh. 3.6 and he that sinneth is gone from that and born and begotten by the Devil another way even after his Image and he that is so is of the Devil and a man of sin and sinneth uncessantly as his Father doth who hath begot him into his likeness and he that doth true righteousness is born of God to it and he that 's born of God and bears his Image which longer then any man doth he is not of God sinneth not overcomeâ— the world keepeth himself that the wicked one toucheth hâ—m not neither can he sin while so because he is born of God and the Seed of God remaineth is head permanent prevalent and preheminent in him and so which of these two sorts men are matters not much to the point sinners as such are sinners ever and not Saints and Saints are Saints ever as such and not Sinners and each hath his reward from God as his work is and he that 's holy is hely and he that 's righteous is righteous and he that 's unjust unjust still and he that 's wicked is wicked still and he that 's good is good and not evil and he that 's evil is evil and not good and the godly are they that are godly and none else and the ungodly are ungodly and nothing else that 's opposite to it for contraries cannot be denominated both of the same subject at the same time and each of these as they are reapse in very deed so are they in Gods account who accounts all men and things truly what they are and not as man who wearies the Lord with his words saying Every one that do h evil is good in the sight of the Lord and God delighteth in him and who is abuniration with the Lord for sâ—dâ—ing Prâ—v 17.15 Mal. 2.17 calling good evil evil good nor justifying the wicked or condemning the righteous but in his righteous Judgement which evil men understand not Pro. 28.5 as it is revealed in the Light which is the day thereof rendring to all according to their deeds secret as well as open by Christ Iesus according to the Gospel Paul preached to the patient continues in well doing Eternal Life to the contentious ones against the Truth that obey not it but unrighteousness indignation and wrath tribulation and anguish and this to every soul of man that doth evil Iew or Gentile Rom. 2. And so â—he only that doth righteousness is righteous and is of God and accepted with him and he that doth not righteousness is not of God nor he that hateth his Brother hath no Eternal life from God abiding in him and be that sinneth is of the Devil and hereby the Children of God are manifested and the children of the Devil and each hath his own Fathers portion as he bears his image nature and proportion and as no righteous one is rejected or reprobated so no unrighteous one is elected or accepted but without respect of persons in every Nation he that fears God and works righteousness in Christ the Light is accepted with him And howbeit the righteous turning from his righteousness to iniquity may die as the wicked turning from his wickedness to that which is lawful and right may live and the same person may turn and return and turn again and be in possibilities of life or death according as he chuses when both are â—et aâ—ore him yet the wayes of God are equal and his Iudgements according to truth and each man haâ—h from him for ever as he doth and though the man that is now a Sinner may become a Saint like David and a sinner again and by true repentance and purging with hysop a Saint again yet the Saint hath no part with the Sinner in his Lake nor the Sinner any share in the inheritance of the Saints which is in Light but each hath his own peculiar and proper reward and the heart of the one knows his own heaviness and the stranger intermeddles not with the others joy And howbeit men may of unbelievers become believers and believers in the Light may by an evil heart of unbelief draw back to perdition and depart from the living God yet whether they believe or not God abideth faithful and cannot deny himself the believers portion that believes is the Life and the unbelievers part is the Lake And though he that is now an unbeliever mâ—diante side may become a believer and be saved and he that now believes making shipwrack of his Faith and good Conscience as Iudas and others did may come to be damned yet no believer is ever damned nor is any unbeliever ever saved but the Foundation of the Lord who knows his own evermore stands ever sure let men go which way they will who owns none that name the name of Christ and depart not from iniquity and owns all who ere they be that do according to his everlasting and unchangeable Decree that stands thus stedfast without variation for ever viz. that he that believes only shall be saved and he that believes not shall be damned Mar. 16.16 So then every Saint ceases from sin as T.D. also saves and he that ceases not from it is no Saint or holy one but a Sinner and the sinner cannot but sin and do as his Father the Devil who begets him does and he
reward is the division of their tongues confound and jumble both together into one They tell us one while that truth Christ tells his Disciples Matth. 5. That except our righteousnesse exceed that of the Scribes and Pharisees whose lives yet ad extra as to all outward appearance were as exact as they were strict in many Religious observations we shall in no case enter into the Kingdom Whereby they intimate we must live walk and obey Gods Holy Truth and will though by Christs assistance yet personally more spiritually then they Yea they tell us what the Gospel requires from us though it is to be done by Christ in and for us is a more total abstinence from evil and even lusting to it then the Law and so the Gospel to call for more full self-denyall then the Law if ere we live The one saying Thou shalt not commit adultery the other Thou shalt not lust the one Thou shalt not steak the other Thou shalt not covet the one Forswear not thy self the other swear not all the one thou shalt not kill the other Thou shalt not be angry without cause Otherwhiles to go round again They make the Law require more full and exact obedience to God then the Gospel The Law gives not life without perfect obedience quoth T.D. The Gospel gives life upon imperfect obedience 4. Again They tell us one while that is when they preach to their people and see no Quakers among them the same truths the Scriptures tell us concerning God that He is of purer eyes then to behold the least iniquity that God John 9.31 Accepts not owns not hears not sinners says to such as work it and depart not from iniquity Depart from me all ye workers of iniquity I know not whence ye are Matt 7.22 Luke 13.27 And though forgiving iniquity to the penitent when they confesse and forsake sin yet by no means clearing the guilty while they lye in impaenitency under sin Exod 34.7 That if the heart condemn God in greater then it and knows all and what the Light in the conscience speaks in way of that self-judgment that 's placed in us and seconds it to justification or condemnation accusation or execusation there needs no witnesse to convince a man quoth I.O. p 43.45 that it speaks it from God it discovers it's Author from whom it is in whose name it speaks So that if that as it does every sinner holds guilty God whose mind it speaks holds not guiltlesse Yea That he who justifies the wicked condemns the just even they both are abomination to the Lord as Pro 17.15 and much more of that sort i e when the Qua tell the same truths to turn men from all sin which is transgression or iniquity for not the least sin is equity that I know of then in opposition to the Qua they wheel about And Otherwhiles As if God were another manner of God Who because its impossible by the power of his own grace to be fully freed and perfectly purged from all sin here will give indulgency to his sinning Saints to go round again They tell us other tales of him whereby if Pro 17.15 be true they represent him as doing that in the doing of which he must be an abomination to himselfe viz 1. That he condemns the just witnesse T.D. who tells us that here the best works and personal performances of Beleevers and Saints themselves are imperfect sin iniquity dung losse unclean filthy rags though done by Christ in them And yet to go round again That God accepts alias is well-pleased delights and takes pleasure in both these Beleevers and their wicked works Witnesse the Supralapsarian Predestination Preachers who represent God as loving of few only as Iacob hating most men personally with Esau qua sic as men the creatures of his own Creation to shew his wrath power soveraignty over them as the Potter over the Clay of the same lump the Mistery of which matters of Iacob and Esau their meer mans wisdom sees no more into then a Moles eye into a Milstone not onely before they had done either but without reference to either good or evil foreseen to be done in time by either Adam their supposed Representative or themselves and the Sublapsarians also who represent God as by Praeterition at least rejecting most on the Account meerly of Adams single act without a respect to any personall actions of their own The least and best of which two do doctrinally make God a Condemner for ever of Millions of just innocents yea very infants as they blush not to infer for one fault of their Father Adam for whose only eating the sowr Grapes all the childrens teeth must be set on edge contrary to what God sayes now who will have that Proverb used no more but sayes as the soul that sinneth shall dye for his own so every man only for his own iniquity and not the son for the fathers any more then the father for the sons 2. That he condemns not but clears the very guilty justifies the very wicked and ungodly that not from for the Qua know that he justifies many ungodly Ones from their ungodlinesse they repenting not resisting his Spirit by which he would purg them but giving up to become the Godly whom only he hath chosen Ps. 4. but even in the most wicked and ungodly Actions and even whilest under the guilt of most abominable Transgressions so wearying the Lord whom they speak well of sometimes as a God of True-judgment with their evill words of him at other times when they say with the wicked Priests of whom God by Malachi complains ch 2.17 of such as do evil that they are good in the sight of the Lord and he delighteth in them or where is the God of judgement as if he who changes not and said of old Shall I count them pure c. Mic 6.11 did change and become another kind of God at one time then he is at another viz to count men righteous even while such treasures of wickednesse are in the house of their hearts as render them no lesse then wicked scanty and abominable and to count men as I know not that ever he did pure with their wicked ballances with their bag of deceitful weights while they are full of violence and speak lyes and their tongue is deceitful in their mouths Witnesse not only all other his fellow Pillow-sowers under their arms and Soothers up of sinners in their sins and Daubers of Evill-doers with the smooth untempered Morter of their Peace peace when there is no peace saith my God unto the wicked but T.D. himself above all the rest who p. 38. Pam 1. not only sayes but still stands to it and owns it or'e and or'e again as grosse as it is and Iustifies it for truth in his Reply to R. H. who charges it on him Justly as a grosse absurdity which I have above also more at large replyed to that
Answer yet is Answered by Richard Hubberthorn that what Swearing was then allowed of as before a Ruler it then was to end a Strife among men who are yet in Strife is now unlawful among his Saints who are Redeemed out of Strife and the rest of those fleshly works which it is one of Gal. 5. Nor doth John Tombs's insisting on the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes. 5.27 adde a jot to his proof for howbeit it is Ordinarily us'd to signifie to Adjure or bind one by Oath yet being as some suppose of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confine or as some of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bound or limit it Originally signifies to bind limit confine oblige any way by Word or Promise as well as Oath And J. T. confessing Pauls Charge in that place and those 1 Tim 6.13 2 Tim. 4.1 to be alike therein confuses himself however For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used are no more then to Engage before some Witness God or Man or solemnly to Command or Charge and not to Swear one and cannot be taken so strictly as to Adjure though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken in the moderate sense i.e. any way to oblige as well as in that rigid way of Swearing And as for his saying 〈◊〉 is a Particile of Swearing I say it is not necessarily so but oft of Affirming onely as Quidem Profecto Truly Verily c. And however where Paul uses it 1 Cor. 15.31 he does not Swear as J.T. divines he did for sith he and all confesse none are to Swear by any but God alone Pauls swearing there had it been an Oath had been unlawfull it being not by God but by his and the Corinthians rejoycing * What Works Wagings of War and Fallings out have formerly been between R. B. and J. T. may be seen no farther off then in that self same foresaid Book of R. B's own putting forth to the slashing of his own Back soundly in that particular with that Rod of hiâ— own making wherein these Two Foes Fall into such Fraternall Fellowship as to knit themselves into One Foe-ship against us to the Contents of which Book after all those Denominations of Reverend Brother that passe between them in the Epistles of it is 〈◊〉 not only a Catalogue of J. T 's Books against that foresaid Tradition which R. B. Bâ—angles For but among the rest that of Felo de se being J. T 's Collection of 20. Arguments Against Infant Baptism out of R. B's own disputations For it * Witnesse Blomes Book of Sundry Slanders and Calumnies against the Qua. Stoln out of T. D's Story Books and some others Answered already by R. H. Dedicated by Blome to the King with as Strong Desires of our Suppression as there are in it long False Tales of our Transgression * Who is not Inferiour in Flouting as it to that their Creature of the Clergyes Creating into those Course Conceits and Scurâ—ilous Scoffings at it viz. Francis Duke Master of that Ordinary or House Ordinarily called Hell Next to West-Minster Hall in the Pallace Yard who in his very dately Extant Plâ—ce of Prate against the Quakers Stiles the Light within An Antichrist in Villanies Surmounting All Antichrists that have done Villanously p. 40. A Lousie Christ A Vermin Bread of an Addle Brain p. 19. and the Quakers being Led by the Light into the Lords Rest so as not so much as to think their own Thoughts nor Speak their Own Words A Stinking Idoll Forsooth p 62. and Store more of such Sordid Stuff as Stinks among Sober Men which I fâ—bear to Name Geo. Whiteheâ—â— having allready so Soberly Answered it * Fanatici sunt erroribus stultitia hisce diebus notissimi quos in primis hic aggredimur J.O. ad lectorem The Qua. are in thâ—se daies most notoriously known by their errours and foolishness whom we here that is in his Latine Labours do principaâ—ly encounter * Non quaerit angulos premi haud supprimi potest * So thou stilest them thy self in this Epistle and that as fitly as may be for howbeit thou barest as broad sails as thou couldst yet thy Tackling was so lax and loosed that thou couldst not well strengthen thy Mast nor arrive at the Cape of thy vain hope without shrewd shipwrack as to that false Faith thou dâ—fendest or else the Qua. would not have so encreas'd there ever since * Witness one juncture more notable then the rest in the second daies work wherein G.W. had the Serpents Head in such a string as would have led him away captive but that the whole Seed and Generation of Vipers then present with one joynt consent would have violently broke up the Meeting rather then G.W. should proceed to utter a word more and so rescued T.D. at that time from his hands * Which as brief as 't was was tâ—o long by one loud lye that was told in it viz. that I was engaged for by L.H. to be there which was not so for L.H. only did me word of it and laid it before me but laid nothing on me so much as by way of desire of me to be there nor did I ingage any way at all to him that I would * The more 〈◊〉 for thee that thou art no more ashamed at them considering the whole score of dirty rank ones ranked and reckoned up and laid at thy door as Brats of thy own Patronizing at the end of G.Ws. book * Cum turpis inhonesta sit hominum sententia dubiae ac incertae significationis vocibus ludere strophis ac fucis impâ—sturam facere ipsam non palam verbis consutis consareloqui eam mangonizare â—â—nâ—scicinatis silium sermonitus obtente connihil magis cavere quamebrare telligant necâ—intelligant ne inuâ— * That God offers Salvation to those he intends it not That David was not in a condemned but justified Estaâ—e when guilty of Adultery and Murder c. * Hear hear hear the Word of the Lord O ye mountains and inhabitants of the earth The day even the day of his Visitation is upon your heads for ye have chosen the way which is not good Wherefore Assemble your selves together O ye strong Oakes that the Lord might pour upon your heads his indignation for deceit and hypocrisie the Lords Soul abhors As sure as the Lord overturned them that went before you so sure will the Lord overturn you * For de te fabuâ—a thou art the said unkind Kinsman thou tel'st this Remarkable Tale on Mr. Tho. Foxton Iurate â— Tho. Barber Cooper Mr. Tho. Foxton Iurate Tho. Barber Cooper Iohn Boys Esq Mr. Ch. Nichols Mr. Th. Foxton c. * Where also other Qu. have been in the service of Truth as J. Lough who died in Prison there J. Parrot who is in Prison therestill and John Stubs with whom I went thither * And so I said to T.F. and T.B. if any who
Scripturarum c. Sect. 21. Haec summa horum hominum sententia Sect. 22. * Inter se distant Judaei Pontifices Fanatici Ex. 3. S. 2. Qui in rebus aliis omnibus diversissimè sentiant in hanc blasphemiam conspirent omnes S. 14. Perpetuo invicem digladiantur Pontificii atque Fanatici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex. 3. S. 2. Internecioni se mutuo devovent S. 3. Caeterum non iisdem rationibus ducti sed illi pro traditionibus bi pro Enthusiasmis atque Revelationibus suis tanquam pro aris focis contendentes atque ita non secus ac Sampsonis vulpeculae obversis Caudis ignitas faces in segetes Ecclesiae ferentes cuncti amicissimè è loco suo sacram Scripturam deturbate aggrediuntur S. 4. Eam a loco suo in Ecclesia depellere satagunt iisdem vestigiis insistunt Panatici nostrates quibus ad nequitiam hanc viam patefecerunt qui inter Pontificios spirituales dicuntur Ex. 3. S. 10 11. Adversus verbi sui hostes Ex. 3. S. 16. Contra quosvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 26. * As J.O. does in his late shuttling sheet of Answers to some Queries about Tythes * Ex. 1. S. 4. Non tantum Scripturas omni suâ Authoritate spoliare easque è loco suo mouere sed ipsum Christum Personalitate suâ atque divinâ existentiâ exuere hoc unico stratagemate intendunt conantur * De nomine Scripturae proprio contra Fanaticos nostrates c. I am to encounter our Fanaticks at present about the proper Name of the Scripture the part of the Question which is about the proper Name of the Scripture respects the Quakers Ex. 1. S. 12. * Ipsum Verbum Dei omnem ejus usum quod attinet penitus respuere c. Ex. 2. S. 27. * Apparet eos omni usu authoritate ac perfectione sacras Scripturas spoliare Ex. 3. S. 22. Nullt dubium esse possit quin si res eorum secundum vota successissent eas dudum penitùs rejectssent Ex. 3 S. 19. Utinam deleantur inquiunt Fanaticorum nonnulli ut omnes ad lumen illud quod in iis est attenderent magis Ex. 3 S. 13. * Ex. 2. S. 28. Enimvero si omnium seculorum omnium qui unquam extiterunt Christianorum experientia si ea quae ipsi vident spectant audiunt quotidie ullius apud eos ponderis essent aut momenti usum necessitatem fructum interpretationis Scripturarum per solennem verbi praedicationem expositionem viva voce aut scriptis factam negare verecundarentur spectemus utique utrumque gregem cùm illum qui verbo licet fruantur interpretatione ejus destitutus est tum illum qui una cum verbo Dei aliis etiam mediis cultus divini quae in verbi interpretatione plurimum consistant fruitur si modo ex fructibus arbor dignoscenda fit bona apparebit illa quae istiusinodi fructus cientiae Dei tulit quibus ubique progerminavit legitima Scripturae interpretatio * For every Prophet did not write down either all he said in his dayes nor all that which in writing is set down of his seeings and sayings doings sufferings with his own hands witnesse Jeremiah for whom Baruch wrote and who wrote the latter end of the 5 Books of Moses which ye dream he wrote every little and Iota of himself Deut. 34.5 to the end Did he write of his own Death and Burial and of Israels Mourning for him after he was dead * Pag. 3. So Ex. 3. S. 27. Post completum quem vacant ejus canonem nullae novae revelationes circa fidem coÌ„munem Sanctorum aut Dei cultum aut expectandae sint aut admittendae credimus prositemur * It seems then thy Word of God so called may be and was corrupted i.e. the Scripture secundum te who sometimes sayest it can't be corrupted in its Original Text and is not to this day But were it the Word of God indeed as that is it speaks of and as thou sayest it self is it were incorruptible indeed * Mark The Salvation of God was Common to all men then however it s now Impropriated by the Personal Electionists unto themselves * See I. O's words pag. 13. Hebraea Volumina nec in Vnica dictione corrupta invenies Citing Pagn and Matth. 5.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Pag. 316. 317. Speaking of the bare Copies of the Scripture Doth not our Saviour himself affirm quoth he of the Word that then was among the Jewes that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sof it should passe away or perish Where let not the Points but the Consonants themselves and their Apices be intended or alluded to in that Expression yet of that Word which was Translated by the 70. according to this Hypothesis not only Letters and Tittles but Words and that many are concluded to be lost And say I Speaking not of Translations all of which I.O. seeks to prove deficient from Pag. 320. to Pag. 344. See it at large in above 24 Pages together but of the Original Text it self which he Pleads the Entirenesse and Integrity of without loss to a Tittle that upon this Hypothesis that all the fore-mentioned Books are lost not only Points and Consonants and Apices and Letters and Tittles and Iotaes but Words that many yea Books and that many are contrary to his Arch-Assertion concluded to be utterly lost * Though this I consesse which makes little for J.O. but much against him where he talks as one that meddles with what 's out of his reach of Gods putting every word so into their mouths and speaking by them in every Tittle they wrote that somethings in Pauls Writings he as himself sayes spake and not the Lord 1 Cor. 7.12 * Though I affirm it is not from Laodicea were it truly rendered being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 4.16 which Arias Montanus renders more rightly Quae est Laodicensium or Quae est Laodiceae the Epistle which belongs to the Laodiceans or is of or to Laodicea * Quid vero cum iis agamus qui adeo infeliciter stupidi sunt ut nulla ratione nec experientia c. Dicat quod quisque volet ex hâc Opinione non dimovebimur Ex. 2. S. 28. * Hoc Nâ—men viz. Verbum Dei Proprium sibi Vendiâ—at Scriptura I. O. Ex. â— S. 1 2 3 26 27. * For shall we Think quoth he Pag. 168. and so on many pages c. * Pag. 240. Whilst they keep the Scripture we shall never want Weapons out of their own Armory for their Destruction Like the Philistims they carry the Weapon that will serve to cut off their own heads quoth I O. of the Iewes and I of himself and his fellow Students * Quamvis enim ex justo Dei Iudicio sermo eis non est unicus imo ita sunt inter se confusi ut vix intelligant alter sermonem
alterius tamen aedificandae turri é cujus fastigio fastu quodam Giǵanteo signa inferant adversa lucis Perfectioni solio illi Dei literae scilicet in terris suis summâ consentione unâ omnes incumbant See I.O. Ex. 3. S. 2. * See Pag. 314. The Distemper pretended that there are corruptions he allen the Text by varieties from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is dreadful and such as it may well prove mortal to the sacred Truth of Scripture * How contrary is this to J O. pa. 294. who saith Nor let men please themselves with the pretended facility of Learning the Hebrew Language without Points and Accents and not the Language only but the true and proper Reading the distinction of it in the Bible * Ex. 3. S. 24. Discipline cujusuis Perfectio consistit in relatione ad finem eaque perfecta habenda sit quae sufficiens est respecta sinis sui proximi ea vero imperfecta quae finem Propositum assequi potis non est †Let T.D. consider this quotation of two Caâ—dinals by I. O. who would argue me to be a Papist for saying a Truth which he said Bellarmine wrote whom I never cited at all which T.D. will hardly conclude I. O. to be a Papist though he quote two Popish Authors whereof Bellarmine himselâ— is one and makes use of their Testimony against his fellow Protestants whom he fights against but me mutire â—efas and if I mention but any truth that any Papists hold though I cite them not yet it s enough to subject me to suspicion of Popery among our senselesse suspecters truthl fle thinkers and groundlesly confident conjecturers but no marvail fiâ—h as the Proverb is among such evil surmisers Some men whose Brothers will never say they are theeves may more securely steal a â—orse then some true men peep o're the hedge †Tr. 1. chap. 1. S. 22. †Ex. 1. S. 3◠†Tr. â— ch.2 S 1 †If Transcribers might go of 2000. times from the Original in Transeribing a Translation why not once or twice so as to corrupt it in more then Tittles in transcriptions No quoth I. O credat Apella * Quae nam sit tua ipsius sententia de haâ—Questione an Scriptura 〈◊〉 verbum Dei Hand facile quis declarabit preterquam enim quod tocum non convenias ita inepic â—rque odiose in explicandis animi misensibus garris dubiae incertae significatiâ—nis vocibus ludis peregrinis quibuâ—dam phrasibus quae imperitos homines aut reâ—eant aut illiâ—iaâ— nihil sani sensus aut quod ab ullis saâ—e 〈◊〉 intelligi possit continentibus uteris ui multo faciliâ—oâ—r sit Argumenta â—ua pristigare quammenteâ— percipere Imo cum â—â—pis inhâ—nesta sit tua senâ—entia quae emuleatè exposita remoâ—iâ— strophis atque sucis ipsae sibi apud prebos omnes etiam non palam improbos satis esset ad exitiâ—m datâ operâ quâ— imposturam faciaâ— vel ipsam non palam Eloqueris vel verbi i. á consutis consaâ—cinatis ut nihil pene omnino significent eam mangonizas atque ita consilium sermonibus obtenebrans nihil mâgis cavere videris quam ne intelligaris * T. 1. C. 4. S. 7. †T. 1. C. 4. S. 1. * T. 1. C. 4. S. 10 11 12 13 14. †Which witness of God the Word is â—â— confess thou needst not prove it But that word is not the Scripture but that the Scripture writes of * VVhich witness of men for God as mov'd the Scripture iâ— and no more as will be seen anâ—n * Mark how he intermingles these two terms in his discourses T. 1. c. 2. s. 12 13 14 15. * Mark what J. O. here ascribes to the Light in the Conscience the Law in the heart concerning which he makes so strange sometimes that he will not believe there 's any such thing at all Nescio quod Lumen c. †Which Word that God magnifies over all his Name is Christ Jesus whom God hath highly exalted and given him a Name above every Name that is named of things in Heaven Earth and under the Earth that at his Name every knee should bow Phil. 2. And not the Scriptures unless J.O. will say the Scriptures are exalted above Christ and so make God a lyar †And that was by the Truths Opponents at the Disputation at Ashford for Infants Baptism on the 27. of the 5. Month by the Heathen called July 1649. who in the Preface to their own falsly called True Account thereof extant with my Answer to it confessing not onely their own defects and their zeal of Infant-Baptism to be more then their abilities to maintain it but also the weakness of their Arguments on its behalf fall a beseeching people in their charity to cover the weakness of them * Whereupon some Prophesies were stil'd The Burden of the Word of the Lord. * In Linguisistis quibus Scripta est verba disposita sunt per Spiritum sanctum neque arbitrio Scriptorum relicta * Ex. 2. S. 14. Inter media quibus ad sui cognitionem revelandam Deus utitur sacra Scriptura non tantum longissime omnibus aliis antecellit sed fines salutares quod attinet unicum est seu singulare * Pag. 330. But we are in a way and business wherein all things are carried to and fro by conjectures and p. 180. All things here are uncertain uncertain whether any such things were done uncertain who are intended by the Sopherim Ezra and his companions most probably All that I know of the various Readings of the Oriental or Babylonian Occidental Palestine Jews is that they first appeared in Bombergius his Bible under the care of F. Pratensis I wish those that know more would inform me better to professe my ignorance I know no ne that do give account of their original in my present haste I cannot enquire after them and such ike stuff so canis festinans caecos parit catulos * Here 's a deal of Divinity as deep as the dung-hill it self where it s more fit to stand then in divine Labors of Drs. in Diviniâ—y that pretend to be the chiefe Labourers in the plain honest Gospel and servants to that simplicity that is in Jesus †As the feel thinketh so the Clock clinketh * For so saith I.O. Etenim si in sententâ— am hanc cujus patrocinium proviribus suscipâ— mus de plenitudine Scripturarum lubenter disâ— cederent utque omnis cujuseunque tandem generâ— in Religione Controversia verbo Dei i.e. Scriptura secundum te sistatur consentirent erroâ— res isti Teâ—errimi quorum causa lucem Scripturae fugientes Andabatarum more in tenebriâ— demicant atque uti olim Ammonitae Moabitae habitatores Montis Seiris Bellum adversus populum Dei suscipientes internecioni semutuo devovent ad Lumen Solis hujus manifestim ovane scerent Ex. 3. S. 3.4 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
innate or ingrafted light of nature the voice of God in nature and common nâ—tions and general presumptions of God and his Authority inlaid in the natures of rational creatures and innate principles of reason and conscience and such like as if they were so de naturae de esse hominis so flowing from the meer natural being of men that they can be no more said to be supernaturally of God then the very natural faculties of reason understanding and conscience it self of which more an on both with thee and T.D. also though it be indeed that very way of supernatural Revelation which thou sayest p. 47. the Scripture is that as now in the world is handed to thee by the meer improvement of menâ— natural faculties in the way of transcribing printing re-printing as also studied by the meer improvement of your natural faculties of reading remembring understanding Hebrew Greek Latine English c. to the begetting of a meer animal or natural knowledge whereby yee know things meerly naturally speaking evil of what yee know not and corrupting your selves in what ye do know naturally as bruit Beasts for as a Horse or Bullock can finde the way to the Pasture where hee hath often been so the Priests by use course custome and concordance more than the work of the Spirit bringing all things to their remembrance can turn readily to Chapter and verse Which forsaid Voice or Light that God as thou sayest truly p. 43. hath indelibly implanted in the minds of men for the minde heart and conscience is as a dark place as to all spiritual moral and supernatural knowledge without the Law or Light of God shining in it and shewing good and evill is by thy own further Confession to thy own further confusion accompanied with a moral instinct of good and evil seconded by that self-judgement which God hath placed in us in reference to his own over us and that by which God reveals himself to the sons of men and that indispensable moral obedience which he requireth of us as his creatures subject to his Law and which is as effectual to reveal God as his works are to which there is need of nothing as thou sayest but that they be represented or objected to the consideration of rational crtatures and bears Testimony to the being righteousness power Omniscience Holiness of God himself and calls for moral obedience which is eternally and indispensably due to him and so shews the work of the Law written in the heart and is that by which the Gentiles or Nations that have not the Law in a letter are a Law to themselves and more then all this by thy own absolute acknowledgement whereby 't is evident that it even that thou callest the Voice of God and the Law written in the hearts of the very Gentiles and not the Letter of the Law written without with ink and pen is that ingrafted word by every one to be received with meekness Jam. 1.21 which is able to save the soul and that sure word as to it its evidencing it self to us or light shining in the dark place of the heart and that more firm stedfast constant standing permanent Word or Light or rule of life to us then that infallibly sure and certain though passing and transient Voyce that in the audience of Peter Iames and Iohn came from God himself that is here spoken of The said voice or light in the heart declares it self to be from God by its own light and Authority so that there is no need to convince a man by substantial witnesses that what his conscience speaks it speaks from God what ever testimony it bears or what ever it calls for from us in his name and so speaks and declares it self not only more constantly as it s ever with men but as to its certainty also that without further evidence or reasoning without the advantage of any considerations but what are by it self supplied it discovers its Author from whom it is and in whose name is speaks and is inlaid by the hand of God to this end to make a Revelation of him as to the purposes mentioned is able to evince its own divine original without the least contribution of strength or assistance from without and therefore I adde without an outward Letter undoubtedly though as undoubtedly an outward Letter cannot do all nor any of all this without the Light or said Voice Word or Spirit of Christ within which only doth and can evidence it unto the conscience that the Letter Scripture and doctrines declared therein are of so divine an original as they are Thus I have done with that Eminenâ— Text which is so much talked on so little to their own purpose by the most eminent talkers for the Text of the Scripture as that thing therein recommended to us to bee taken heed to as the most sure word of Prohesie the light shining in the dark place of mens hearts the Prophesie of the Scripture that is not of private interpretation but spoken forth in writing in the movings of the holy Spirit under which termes the holy Apostle intends not the outward Text in which as well as otherwhile by word of mouth the holy men testified to it and held it forth but that inward Word Light Spirit of Prophesie Truth witness and testimony of Iesus in the conscience which their outward voice words witness and writings were but a Testimony unto and an external means to turn men to upon the account of which Text in Peter and the 11. other aforesaid which I.O. impannels as his Jury to judge the case in question whether the Letter outward writing or Scripture is the spiritual Light or Word of God yea or nay I.O. makes such a full account to carry it his way and to have their unanimous universal verdict for him that the Letter is the Light and consequently the most perfect Rule and consequently the Word of God that in his blind hasty confidence he cannot stay from stiling it so till the trial about it be ended and while the cause is sub-judice and he but in his prosecution of the proof thereof but by way of Anticipation as it were throughout his whole book which is written mostly in ordine ad probationem as an enquiry after and examination of the matter he very often here and there if not as frequently and commonly as by its own proper names of Letter Writing Text or Scripture stiles and denominates it under the foresaid names of of the Light Rule Foundation Witness VVord of God as its nomen prâ—prium which hee will never prove to bee Proper to it whilest hee breathes And so hee runs on blindly in such over ample applaudings and most mighty magnifications of the Scripture that is the subject about which the Argument is driven on by what termes soever whether of the Truth the Foundation the power of God the Rule the VVitness of God the VVord of God c. hee expresses it by
that if he were set to extoll and set forth Christ Jesus himself in all his Dignity Authority Dominion Might Majesty and Glory unless it be the express names of the only beloved and begotten Son of God King of Kings Lord of Lords Mighty God the Ever-Father the Prince of Peace and perhaps some few more I can scarcely suppose on a sudden that he could finde any other or at least any more eminent Titles to dignifie him by then those by which hee dignifies not to say Deifies his adored dead Transcript Text and Corps of the Greek and Hebrew Copies of the Scriptures which hee vermilions over with the honour and veneration as to sundry of the most excellent glorious Titles and properties hee attributes to it that is due either to God or Christ or his living VVord Light and Spirit alone For howbeit every such particular expression of VVonderful Councellor Leader and Commander to the people Redeemer Saviour Salvation c. that Christ is stiled by may possibly not bee used in I.Os. book to express the outer Scriptures by yet I beleeve there is but little asserted in honour of Christ the Spirit the living Light and VVord througout the Scripture which is not asserted if not in the same yet in Termes equivalent in honour of the Scripture it self Witness all those most high flown phrases and eminent strains he flyes out and strikes up in in way of ascribing little less then all Authority Dominion Exaltation Transaction self-evidencing efficacy Light Power Dignity and Glory here on earth at least unto the Scriptures as if the Father had sealed it and not his Son and Spirit to be the disposer and orderer of all things next and immediately under himself as supream Iudge Rule Ruler Head and Governour over the sons of men and the giver and dispenser of the meat that endureth to eternal life CHAP. IV. ANd now I return to take more notice of what more is urged in his Latine Theses as concerning the Scriptures being the only most perfect rule of faith life worship and knowledge of God as to salvation The second Argument in proof whereof is its perfect operation and efficacy Ex. 3. s. 29. omnia perficit necessaria c. it accomplishes all that is necessary to Gods glory and our salvation in vindication of which a whole Dozen of Scriptures are urged eleven of which are above answered and one onely remains to be a little spoken to viz. Isa. 55.10 11. And as to that of Isa. 55 10 11. I grant That the Word of God as the Rain and Snow comes down and returns not without watering the earth and causing it to bring forth and bud and give seed and food so it returns not void at any time without working that for which he sends it to any person or people and prospering to the accompliâ—â—ment of what he pleases but I am half amazed to see that thou I.O. shouldest bee so silly as to interpret that of the Scripture since it so expresly speaks de verbo oris sui of the Word of his mouth which is asserted immediately from himself with his own voice so shall my Word be that goeth out of my mouth which Word expressed by his own voice speaking who so upon second thoughts and serious consideration shall say the Scriptures are properly too as I.O. excusing his ignorance for as much as not for want of incogitancy I my self sometimes so thought while I ran as our National Ministry now doth making haste and saying he saith before himself had sent mee howbeit I wanted no sending of man or had spoke to me or I heard his voice I shall make bold to accuse him of arrant Absurdity miserable mistake wretched blindness and utter unâ—â—rthiness to bee denominated a Doctor in that thing which our Divines call Divinity Nevertheless not having so well minded the matter as upon occasion they may do in time to come being carried in times past by custome to take things and term and talk of them according to tradition more then true discerning of them in their proper natures the very preachers of this Nation as well as the poor people that have lived on their lips have been so habituated by common Metonymies to miscall the Scriptures by names not proper to their natures that they now stand up to depend them to be most properly denominated by those Metonymical and improper names so that howbeit we are never so willing to allow them to express themselves by such figurative phrases as are frequently found in the Scripture it self as Act. 13.27 the voices i.e. Scriptures of the Prophets are said to be read in the Iews Synagogues every Sabbath and that satisfies them not but the Qua. are deniers both of the Scriptures and of the Word of God and spoylers of them of their proper names if they yeeld not to their as absurd as arbitrary Appellations of them by those glorious Titles of Gods Words Gods Voice as their proper names yea in this dotish disquierness and peevish perversnes of his prejudiced spirit doth I O. quarrel with the Quakers as bereavers of the Scripture of its proper name because they own not his improperties in ignorantly and impudently imposing the names of the Word of God and the spiritual Light on the Letter as its Proper names which it chalâ—engeth to it self from its preheminent participation of the nature and properties of the Word of God and of Light viz. Life power to quicken and save and to shine to the evidencing of it self J.O. I am now to deal against the Qua. about the proper name of the Scripture for this sort of men are glad that the care of this business is committed to them by Satan that they may spoil the Scriptures of that glorious Title the Word of God This name doth the Scripture challenge to it self So p. 49.73 74 77. That the Scripture is light we shall see that is so or can be called so unless it hath this nature and properly to evidence it self as well as to give light to others cannot in any tolerable corespondency of speech be allowed Whether spiritual intellectual light regarding the minde or natural with respect to bodily sight be firstly or properly light I need not inquire both have the same properties it is spiritual moral intellectual light with all its mediums that hath the preheminence as to a participation of the nature and properties of light Now the Scripture the Word of God is Light a Light â—hining in a dark place 2 Pet. 1.19 with an eminent advantage for its own discovery c. a glorious shining Light an illuminating Light compared and preferred abâ—ve the light of the Sun Psal. 19.5 6 7. Rom. 10 18. The most glorious light in the world the most eminent reflexion of increased Light and Excellencies the Psalmist ascribeth light power stability and permanency like that of the Heavens and Sun in commutation of properties to the word i.e. Scripture with I.O.
appear only to a few Besides your selves tell vs of a Common Grace which is vouchfased to All men But Friends a few words with you and to all you Followers and Fainers of this Fantastical piece of meer falsity not to say foolery who in the night while men sleep dream out this dark and Grace-darkning Doctrine of Divinity which with the abundance of Absurdities and Confusions that are concatenated to it make up such an incredible kind of Creed such a Braky messe of Belief such a Labâ—rynth of lightlesse Literature such a Wilderness of wondrous Wisdome as no wise men nor any but such drunkards of Ephraim as lie like Briars and Thornes enfolded together in one false Faith that at last they may be consumed as stubble fully dâ—y can find any other then a winding way into nor when he is in any other way easily out of but that of the Spirit of God which searcheth and traceth out all the twinings and turnings of the Serpent upon his Rock Are you not yet ashamed the night being so far spent as it is in England and the day so nigh at hand to them that watch for it to appear upon the stage ye may well say not without a Blush as T.D. does before the world with such a Gospel of glad Tidings to it and all Mankind in it as this That God loves all mankind wills not unless they will the death of any of them nor of any sinners but had much rather they should turn from their wickedness and live and would have them all come to repentance and life and not any to perish but all to come to the acknowledgement of the Truth that in it unless they hate and turn from it and then his Justice and Wrath hath place to shew it self to so many persons they might be saved and hath sent Salvation among them in his Son the Light of the World and Word of Life not bolting or excluding any from it but such as put it away from them and thereby judge themselves unworthy of eternal Life and Bath so loved the World as to send his only Son into it to such as were else lost and likely else to perish not to condemn them further but to save them even qua sic as lost so consequently all men quatenus ipsum ever including de omni from condemnation or that alias to that end intent or purpose that unlesse against his honest true sincere wishing and woulding otherwise they needs will they might not perish but have everlasting life and so loved men also as to send his Messengers among them to make universal Proclamations of his large love to all mankind and in his name to publish glad Tidings of great Ioy even to All people and the good will of God toward men An indefinit phrase in a necessary matter equivalent to an universal and to call to every one that will to take of the water of life freely without exception of any positively personally or nominatim who exclude not themselves by their own personal unbelief of his Love to them and refusal to come and without accounting any unworthy of his Supper but such as come not when call'd and put not on the wedding Garment which renders them as taking away all their sins guilt and filth beloved accepted pure and justified in his sight as well as fit and meet to come into his holy presence as by their own righteousnesse that they work and not Christ in them they are not any more then by unclean things dung losse and filthy rags and send out Hue and Cry also to summon all in to himself and blown a Trumpet too even to All people to come and welcome promising to the removing of all obstacles and and objects of discouragement and giving good ground of hope to every man that there is mercy with God for him whatever his sins have been if he come in time before the dore be shut and while God calls and woes and knocks at the dore of his own heart within by the motions of his Spirit that he will receive all comers and though they have râ—n a whoring from him after many other Lovers and few men will receive their wives again that so do yet returning he will receive them so that whoever comes to him he will in no wise cast out but as he hath sent his Son a Propitization for the sins of the whole World and provided plenteous Redemption and purchased Salvation by his blood sufficient for them All so that he is able to save to the uttermost and will too effectually All that come to God by him and that it is his will they should All come also and reveals and publishes it as his will too expostulating very angrily with all men too for despising the riches of his Grace for not being led to repentance in the day of his long-suffering and salvation by his goodness telling them he waits upon them that he might be gracious to them saying O that thou wouldst hearken to me that thy peace might be as a River wilt thou not be made clean for thus cry out Clergy to All people where they preach when shall it once be Why will ye die people I have no pleasure in it that ye should and if any do I delight not in the death of him that doth but that he will and there is no remedy unless I alter my unchangeable will as I will not for mans wills sake fith I have done so much for him already that he may be saved unless he chuse to perish which will of mine is that the soul that sins and turns not from his wickedness that he may live shall die for ever and the very wicked turning from his wickedness and doing right shall not die nor yet have his sins mentioned unlesse he turn back from his righteousnesse into sin again and then be must die and though I forgave him before yet he taking his fellow servant by the throat after I must lay him up for the whole debt Wherefore why why will ye die turn turn your selves and live and work out your own salvation with fear and trembling for I have done my part a friends part towards you I have wrought in you both to will and to do of my free grace of my good pleasure it wants but your putting that into act which I of my free Grace have put into your power and your willing and doing accordingly and your getting up and trading with your Talent and turning to the light that I have entrusted you with and reprove your evil deeds by will ye alwayes resist my holy Spirit when it moves in your hearts and be stiffe-necked and stubborn Turn yon at my reproof though ye are fools scorners delighting in scorning and I will pour out my Spirit upon you and make known my words to you if not as I call and ye refuse so the time will be ye shall cry and I will not bear you because ye
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