must take account of you by and by for besides such inspiration to make a Rule is necessary Gods appointment of a writing to that end saith he God thought that sufficient which we have therefore we can look upon no more with such regard at we do upon that See T. D's first Pamphlet p. 26 27.43,44 and of his second Pamphlet p. 17 18. The difference quoth he is in Gods arbitrary dispensation so do I give this reason of our true assertion that howbeit the Scripture is profitable and may be useful and called as by it self yet it no where is a Rule as it agree's with the light and spirit where it is not adulterated by mans mistransciptions mistranslations misconstructions Yet the Canon or most perfect and only standing Rule it is not because God did never Authorize or appoint it so to be but to retort back to T.D. in his own vain phrase thought the measure of his light and spirit every one hath from himself sufficient to make a standard of besides whose inspiration of the said Scripture to make a Rule is necessary Gods appointment of a Writing to such an end the difference lyes in God arbitrary dispensation as well as in the excellent preheminence of the Spirit and Light above the Letter who would have that to be the Rule Canon Standard Touchstone which was so from the beginning of the world two thousand years afore the letter was even to this day even the Spirit then which there can be no other designed by him to that end if I. O's words be true Ex. 4. s. 22. who saith Vnicus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinus the Divine Canon or Rule is but one not more then which also there is no other mentioned in the Scripture by that name of the Rule but the Light and Spirit as I have shewed above out of those places where the Rule is spoken of and if there be let I.O. or T.D. assign where and hereupon as he saith in the other case so conclude I here in this we can look upon none but the Light and Spirit upon no letter with such regard as the only Rule as we do upon that So then notwithstanding T. D's impertinent unimportant utterly untrue Reply to this Argument That we are to walk by is our Rule but the Spirit is that the Scripture sayes we are to walk by Gal. 5.16 therefore the Spirit is the Rule which Reply runs viz. that phrase denotes the principle not the Rule of our obedience in that place the Argument stands firm over the head of it for though it betoken the principle also yet not only nor exclusively of the Rule but rather the Rule more evidently and much more eminently than the other yea that the Spirit is the principle of all true obedience is professed positively by us who own nothing to be truly done in way of true obedience unto God nor the letter but what is done from the principle power motion assistance and ability of the Spirit of God or that is done without the Spirits in-dwelling yet in that place considered together with the rest above cited it is most clear that the Apostle speaks of the Spirit principally as of the Rule by which we are to walk and the word walk imports no less than the act of proceeding or going on and not the principle original or primum mobile as I may say from which we are to begin to act and move in way of obedience unto God But as unanswerable as T. D's answer is to our Argument yet it serves us very well to prove him a self-contradicter as he and I.O. also are in multitudes of more matters besides and in that it is as answerable as may to his wonted self for let but any reasonable Reader observe as it follows p. 29. of his first Pamphlet what T.D. sayes next of all to this passage of the Spirits being the principle that is the original or beginning of our obedience from which as being the primum movens and Auxilians beforehand moving and assisting we are after to obey and he shall see how he overthrows it himself in his own most immediately ensuing speech for howbeit he sayes the Spirit is the principle of our obedience which is as much as to say that in which we first walk whose assistance must be antecedent to our true walking according to the letter which is not denied by us yet when we say the same with him he unsayes his own saying again rather then he will side with us for whereas I said as his own self there relates that the Spirit is antecedent to the letter so that none tan walk in the letter till they walk in the spirit he replies thus viz. The spirit is subsequent to the letter in respect of the assistance and ability which he gives to obedience and whereas you affirm quoth he That none can walk in the letter till they walk in the spirit if walking in the spirit be meant of special assistance which is as much as to say if by that phrase of walking in the Spirit you mean the Spirits being the prinriple of our obedience t is false for many walk in many things according to the letter without the spirits in dwelling as Paul while a Pharisee was touching the righteousness of the Law blameless Psa. 3.6 in which beside the rounds he runs in and the contradiction to himself above T.D. sayes false for though none walk according to the letter in truth and as to the spiritual obedience it calls for without the Spirits in-being and assistance and power as the Principle from which they must so walk for howbeit Paul walked according to the righteousness of the Law interpreted in sensu Pharisaico according to the Pharisees outside glosses on it who saw not into the marrow mystery and spirituality of it and was zealous of God as to the literal observation of many things yet till the Law which is the light and spiritual came to him who was in his carnal condition and shewed him sin in the lust of which Christ expounds the Law Matth. 5 he kept not the Tetter as to the spiritual import and true intent and utmost meaning of the spirit and minde Christ exprest therein to the spiritual understanding though not to the natural but abstained only from outward grosse acts of sin and in his blind zeal persecuted the Church as ye in your wild-braind zial do at this day The Spirit is the principle from which we are to walke and with ut which we cannot walke according to the letter yet to go round again many walk according to the letter without the Spirits in-dwelling So pervenire ad summum nisi ex principiis nemo potest Pervenire ad summm sine principiis aliquis potest This is the summe of T.Ds. Doctrine Besides if the Spirit be the principle only that men begin to beleeve and obey from and not the Rule according to which they go on in
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
turn then and his people must be contented with it so making them like the Popish Priests and people of the world which have as at Rome and elsewhere ordinary Ornaments Lessons Anthems Songs and Services that must serve for every ordinary day and extraordinary shewes and sing-songs and ornaments and number of candles and fine candlesticks plush canopyes and copes Altar-clothes white Surplices Pictures Pompes and pipings as on some great Saints holyday or festivall times or general proecessions or as our poor still bepoped people have here one fine suit for Sundayes and holidayes and a cheaper and lesse costly one for working dayes Or when this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine guidance and inspiration is pleaded by thee as peculiaâ— to those first times I inquire of thee whether there be any middle way T. 1. C. 3. S. 8. but either that the Saints in after-times if guided by the guidance of the spirit of God at all and that thou darest not deny though thou own his guidance by the letter onely be guided by it as an infallible spirit giving them that infallible guidance which thou callest extraordinary or as a fallible spirit allowing them not so much as the Saints of old but affording them onely some kind of ordinary or fallible guidance and direction for it remaines according to thy principles that it must be one of these or else there is some middle way some midling spirit of God and some middle sort of direction of that spirit that is neither fallible nor infaâ—lible but between both partly faâ—lible partly infallible some participie that iâ— neither one nor the other but taking part of both fallibility and infallibility And howbeit this is such a messe of mixture as may well make awise man and excuse him in it too believe him to be no wiser then he should be and to have Hand plus cerebâ—i quam cimex sanguinis that makes it yet I know not why thou mayst not as well make God to have two spirits and his spirit two guidances viz. one infallible one fallible or one absolutely infallible and another neither fallible nor infallible as thou makest God to have two Words viz. on that infallible living Word which the fallible dead Letter declares of the other that fallible dead Letter which declares of that infallible living Word for each of these thou makest the Word God yea O the depths of the Doctors and Divines of our times thou art not onely so exceeding expert in cutting and cobling dividing and botching and piecing and patching for thy own turne as when thou wilt to turn two into one and one into two but also so well vers'd and exactly taught in the point of Trinitizing as to turne that one Word of God at first into two and at last secundum quid into three for whether we examine what thou sayest of either the Letter or the Word it self this testimony thy book beares to them both 1. as to the Word thou sayest in one place truly it's Living T. 1. C. 4. S. 19. in another place thou sayest horresco referens more then I dare say for the world whatever I say of the Letter that the Word is dead T. 2. C. 5. but falsely figured our with the figure of 4. S. 12.2 as to the Letter thou sayest in one place viz. Ex 3. S. 4. It is living and no where said to be dead yet in the forcited falsely figured chapter S. 12. thou thy self as no where as the Letter is said so to be sayest thy own self that the Letter is dead Thus Gods one Word is cut out by thee into two viz. the Letter and that Word it witnesses of and then each of these are cut out into three for which ever of these two be that tâ—ue Word of God or if thou taking these conjunctively wilt have them one at least thy opinion as exprest in those places put together is tantamount to no lesse then this viz. that God hath 1. a living Word 2. a dead Word 3. a Word that is both dead and living And why sayest thou of the Prophets and Apostles they were borne acted carried out by the Holy Ghost to speake deliver write c. and suppose a man were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by the Spirit indeed As if it were a matter now not to be expected in this age as if it were no lesse then a wonder but so the Saints and Prophets were in every generation to thy generation therefore I wonder not that thou fo wonderest at it that any should now professe so to be though sapiens miratur nihil and the things of God are no where wondered at or evil spoken of but where ignorance of them is to see such a man as can truly say he is moved of the Lord and inspired with his spirit whereas when was it otherwise in any age wherein God had Saints And who is otherwise that is not in name onely but a Saint or a Christian indeed and truth Was ever any otherwise or lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired of God that was born acted carried out by the Spirit and was any otherwise or lesse then so that is moved guided led by that Spirit to act speake write c. and ought any now any more then formerly or do any now that are truly Saints act write speak think any thing more then formerly out of the Spirit â—or in the Flesh that is of any savour or hath any acceptance in the sight of God Is that accepted of God that is done written spoken thought ministred out of the Spirit or in the Flesh not in and by the motions of the Spirit but in and by the motions of the Flesh and in the wisdome and will of the Flesh Is not all that Cains sacrifice that is offered in that nature of his or while men are yet but in the Flesh not in the Spirit which Sacrifice is as all wicked mens are while their ear is turned from the Law in the Spirit i.e. the light and Spirit of God within abomination unto God And are not all I. O's prayers preachings writings who dare not pretend to have live in be moved or guided by the infallible Spirit of God in ought that he does acted and done in the Flesh and the oldnesse of the Letter and is any thing that 's done in the fleshly minde thoughts imaginations wisdome worth a Rush when the very wisdome of the flesh is enmity against God and â—all the enmity is to be slain and not any of it accepted or to be reconciled for ever Do not all the Israel of God that are Israel not after the Flesh or the Letter but after the Spirit the Iewes and the Circumcision not outwardly in the Flesh and Letter but inwardly in the Heart and Spirit Do not all these minde the same thing that one and the self-same spirit and as far and in such a measure as every one hath attained it walk by the
Prophet Doth not the difference that is serve us against thee whilst it s no other then thus that of the two the spiritual man is the greater for if every Prophet is not a spiritual man yet all spiritual men are Prophets or more then Prophets And that there are spiritual men in these dayes thou wilt prove thy self to be what thou art but a meer animal and fleshly man in denying for as there are millions even many more then a good many spiritual men in Title so assuredly as few as they are there are a good many so in truth and so many as are so are more then Prophets or inspired ones that are but barely mov'd to speak or act by the Spirit for all holy men of God spake and wrote of old and speak and write now as they are acted or moved of the holy Spirit but all that speak as the Spirit of God may move act and give them utterance are not holy men of God for Prophesie is but a gift that wicked men though seldome yet sometimes may have who never come into that more excellent and spiritual way which is to last when all Prophesie is ceased of living in love and other fruits of the Spirit witness Balaam the Prophet that lov'd the wages of unrighteousness and taught Balaak King of Moab to cast a stumbling block before Israel and to eat things sacrificed to Idols and to commit fornication whose way you follow who neither live the life nor will unless ye repent for all your hopes so to do die the death of the righteous and that you will see when you fall into his Trance with your eyes open as you will at last so as to see him even that Star of Iacob as he did afar off not nigh but with a gulf betwixt and Lazarus in his bosome though you are yet in a Tâ—ance of your own with your eyes shut and not come so far into the bare sight of Truth as Balaam was who for all his wickedness was moved of the Lord and overpowred by the Word of God put into his mouth to speak many precious Truths and full sore against his will which would have been at work another way for hire and have cursed and divin'd against them for money to bless Israel altogether Numb 24. Witness also Caiphas the High-Priest who gave the Iews wicked counsel against Iesus and yet prophesied that Iesus should dye for that Nation and gather into one all the children of God that were scattered abroad which not knowing well the true meaning of his own words he spake not of himself as ye do of your selves not understanding well what you say uttering in words many eminent truths out of the Prophets and of the Prophets which not knowing the Prophets voices ye fulfill to your own ruine but by way of Prophesie as the Spirit made use of his mouth to utter it Iohn 11.47 51 52. And was not Saul also among the Prophets so that evil men may be moved and inspired by the Spirit and obey also so as to Prophesie as they are moved led or acted by the Spirit who never obey the Spirits motions of them to better and greater matters that spiritual men obey him in yea fleshly selfish men may be moved and made of the Lord which is more then ye yet are Prophets of True things but what holy and spiritual man is not a Prophet or not inspired or not truly moved of the Lord or however fallible in himself as other men is not anamartetos or infallible as led by the Spirit wherefore then makest thou this matter Theopneustian or divine inspiration or moving of the Spirit such a singular thing as peculiar onely to the dayes of old nay verily though all men are not so far inspired and moved of the Spirit as to be made Prophets yet if by the Term Theopneustia thou mean bare inspiration and motion of the Spirit and speak of that thing it selfe and not of such or such a degree or measure of it canst thou tell me the man or woman vpon earth letting onely Infants and meer Fanaticks aside who are not or have not at some time or other been moved by and with good motions to better things then they follow inspired by the Holy Spirit Who is there â—aving him who walks no more after the Flesh but after the Spirit and so is not excepted from but more highly accepted into this Theopneusty or inspiration in all the world of either Heathens by name or meer nominall Christians that are as reall Heathens as the other who cannot truly say Video meliora prâ—bâ—que deterior a sequor And what is that in them who have no outward Scripture that makes them say and gives them to see that they behold and approve of better things while they practise worse Is it not the same light and Spirit within by which Christ went and preached to the spirits in prison when once the long suffering of God waited while the Ark was preparing Is it not the spirit of Truth that guides the followers of it into all truth and strives with men though the stiff necked and uncircumcised in heart and cares alwayes resist and strive against it and lusts in them against the lustings of their flesh to filth and envy c Is it not that which convinceth and reproveth the world of sin because they believe not in Christ and of righteousnesse and judgement so that they know righteousnesse and the righteousnesse and truth of the judgement of God that who do such things as they do are worthy of death though yet they enter not into the narrow path of righteousness and life nor repent to the acknowledgement of the Truth And though the earth by reason of the transgression till God create the Heaven and Earth again anew as he did in the beginning be without form and void and darknesse be upon the face of the deep yet in order to its coming into order again by the new Creation Doth not the Spirit of God move upon the face of the waters where the Whore sitteth peoples multitudes tongues and nations And doth not God say Let there be light and there is light shining in the daâ—knessâ— though the darknesse comprehends it not And doth he not separate these clearly in mens consciences the inner world from each other calling the light day and the darknesse night And do not many of you men called Ministers use to teach your unconverted people to take the advantage of the Spirits moving upon their hearts and not to quench them but to step in while it moves least like those that lay diseased at the Pool of Bethesda waiting for the moving of the waters by the Angel that came down which in the Antitype is not the letter but the Spirit not waiting for the movings or neglecting to observe and obey and close with the Spirits motions before the motions of sin in the flesh step in and cool and quench them they lie
as in many more if they do not Maliciously mis-represent us yet at best they most Miserably mis-understand us not well heeding these things that hereunder follow 1st That the Qua. themselves hold not out as attainable such a Perfection of Holynesse Grace or Glory as to degree here as admits of no addition of a greater degree of it hereafter for of the increase of Christs Image Glory and Kingdom there is no end but such a Perfection only as is without unholiness or committing any Sin or Transgression as whereby there is a perfect Defacing and Destroying in them the Works the Old Contracted Ugly Image of the Devil Anger Hatred Envy Wrath Blood Cruelty Uncleanness Drunkenness and all such like Lustings to Evil which whoever areÌ„ not purged from before can never enter into the Kingdom of God and Christ which is that Incorruption that Corruption cannot Inherit Full Deliverance from the doing of which Evills is a true perfection of Holiness according to the measure of it though not so great a measure of it but that hereafter there may be more as Adam in Innocency had no Sin yet not so much of God Good and Glory but that it might possibly be Augmented The Elect Peter writes to received the end of their Faith the Salvation of the Soul which is from Sin or nothing by him who was manifested a Light into the world to this end even here to Destroy the Works of the Devil 2dly That we hold not out a Condition of full Freedom from Temptation which if any be without he is wise enough to keep it to himself and not to prattle of it to the Priest who for all his Preaching against it can't with patience hear of turning yet from all Transgression And lest any should think of me as more then I yet am I am not yet that man who ere he is that 's free from Temptation but in our several measures what we witness in our selves by the Power of God and Gospel of his Light and Grace viz. a Liberty not to Sin which is that some long for but from Sin and a freedom from following any Lust and an Ability such as we found not while we were where Priests their people are to walk not after the Flesh but after the Spirit and to be saved from Sinning though not from sins Objecting it self to us and from Transgression though not from Temptation So it is a True State of Perfection and a State of True Perfection or else Christ himself who was often Tempted Matth. 4. yet never sinned was not Perfect 3dly That we hold not as there are some that sillily suppose of us saying the Qua. say they are so perfect they cannot Sin an Impossibility of those mens sinning who while they sin not are Saints for the Denominations of Sinners and Saints do tollere se invicem so as he who is a sinner while such while sinning is no Saint as T. D. dotes and he who is a Saint or Holy One clean from sinning is no Sinner specially not as David was while in his Guilt and Filth of Murder and Adultery as T. D. dreams also for no Sinner is a Saint while sinning nor is any Saint a Sinner while a Saint or Holy One but a Possibility only not to sin as men take heed to themselves by the Word and Light Non posse peccare is one thing and Posse non peccare is another and the Divines can see it so sometimes when they please though they will not own their own Distinctions when the Qua. make them They say men must needs sin while in this world measuring others by themselves who are yet sold under sin and so under a necessity of committing it and falling under the Law of it and because we own them not in their Extream which of the two is fartheâ—t off from the Truth they dream we are in the other so as to say men after they once one the Light cannot sin Thus the Vile Person Churl whose Instruments are Evil destroyes the poor with lying words when the needy speaketh right things for we say that men though they ought not to sin yet may or may not sin according as they heed the Light or heed not the Light which is the Power of God against it by which Psal. 119.9 a young man heeding it May cleanse his way not Must necessarily whether he heed it or no Let him that standeth take heed left he fall To say men must sin is one thing can't sin is another may or may not as the Light is kept to is the Truth 4thly That we Doctrinally hold not out such a full Freedom and Attainment of Poâ—er over Sin per Saltum at once or at the first Step of a Person from the Darkness wherein he dwelt toward the Light so that after once Converted to the Light only and to wait in it there 's a full Deliverance witnessed without any more ado as our National Ministry who are oft more willing to mistake us then rightly to understand us make it out in their muddy medlings against the Qua. before their people but that those that turn to the Light in their Consciences which Reproves and Condemns even the most Secret Sins in the flesh and obey it and abide by it waiting patiently on the Lord in the Way of his Judgments while the Spirit thereof and of burning passeth to the purging away the Filth Dross and Tinn to those only as well as to all those at last Judgement shall be brought forth into Victory over the Sin that 's Judged the Righteousness of the Law fulfilled by the Power of Christ in them bringing it near to such as Thirst after it and Revealing it in the Light from Faith to Faith Rom. 1. And the Salvation of God from sin which shall once come and not tarry to such as thus quietly hope and wait for it Isa. 42.12 13. Lam. 3.26.27 We say not it's the work of meer man nor of a day but the Work of Christ which in due time he will without failing and being discouraged in it perform and bring to passe for the Battle is not ours but the Lords in such as stand still beholding and following him in the leadings of his Light to the Rooting out of all Iniquity and Establishing of Equity in the Earth to the accomplishing of the work of Regeneration or begetting men back from the Image and Nature of the Devil and life of sin through the Death and Blood of Christs Cross which being but begun in the first Act of Conversion to God which our Prieâ—ts to the deceiving themselves and people think is Regeneration enough for them and to serve their turn though their turning to God as they call it be not yet from Darknesse Sin and the Power of Satan to God in his Light neither but from some one empty dead literal Form of Profession or other to another they look for the fulness of as to freedom from sin
their madness Firebrands Arrows Death Among these Nettles of thy planting T.D. do the Seed of the Serpent the Generation of Vipers breed make their nests nourish up one another and so securely shelter themselves under the shadow thereof that like Adders and Scorpions they sting cum privilegio with their Tongues and with their Tayles not only shooting out misreports from their mouths but leaving behind them where ere they come the fiery Darts of their Lying Tales the deadly Poyson of which sets on fire the course of nature in virulent Spirits and whole housholds on fire of Hell against the truth in which work but that Truth is strong enough to stop as well the Lyars as the Lyons mouths these Creatures of thy Creating could not quickly be controul'd having now the Authority of thy Printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew for their Abomination and to back them in it which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like some Benefactor to their lying lips thou hast as a certaine Legend of Lyes bestow'd upon them It s but meet therefore and more then time that some Reply be from me Return'd to these and other particulars of thy Legend for Truths sake though else so far as my person alone and abstract from that is interessed therein I should God knows in whom I am hid as in a-Pavillion from the strife of tongues please my self much more to sit down in silence as I have hitherto done under many other mens misreports of another nature under the Tumultuousness of the wicked who are like troubled Raging Waves of the Sea never at rest but ever casting up Mire and Dirt and foaming out against me their own shame and thine also whilst stirred up therto by the Stormy Wind of that malevolent Spirit which from this and severall other Quarters of thy Book breaths out and blowes upon them â— yea did I not see the Truth though vindicated against thee to the full by my foresaid friends R. H. G. W. suffering among some where their writings have not come for want of somewhat from my self I should assuredly sit still drinking in contentedly every dram of thy drassy discourse under this thy Tempestuous showre whilst it shatters it self down from thy black Inky Pen in such dirty droppings upon my head or at most saying as one dribling disputant used to say no more then Quid tum to all that 's True and Negatur id to all that 's false which though it be but a Ridiculous Reply yet would Rout it all were an Answer answerable enough to thy Ridiculous Reports for that of thine that 's True hath nothing in it so much as probably to prove what thou inferr'st from it that which is false in itself as to the thing asserted is fit for nothing but to be denyed for from it much less can there either probably or possibly be inferred any truth For wheras they say of Propositions and premises according as they regularly legitimately or Irregularly are disposed as to the outward forme thereof thus viz Ex falsis falsum verum â—aliquando sequetur Ex veris possit â—il nisi vera sequi So inverting the order say I of prepositions or premises according as they are true or false in their subject matter Ex veris verum falsum qâ—aliquando Sequetur Exfalsis possiâ— nil nisi falsa sequi Now therefore that Honest well meaning men and simple hearted people may be no more Guld and misguided by thy guilded Glosses in these particulars as many have been as well in these particulars concerning my single self as in those aforesaid concerning both me the Qua. in generall and that the mouth of the Horse and Mule â—cupiunt placere Magistro utuntur diligentia nec sunt tanti cessatores ut calcaribus indigeant which are forward enough and to fall on and open in lyes do not need thy Spur may be held in from any more harming as with Bit and Bridle in the Name of the Lord though he that removeth the Stones and breaketh the Hedg whâ—re Serpents lodg may look not only to be Hissed at for his paines but also to be hurt and bitten therewith I shall bring down this Slight Wall which thou hast built and other diviners of Lyes dawb with their untempered Morter Glorying therein as in some strong Tower though it is but Rudis indigestaque moles a Rock of meer Rubbish and no more then a refuge of Lyes that the foundation thereof may be discovered not bawlking for the bawlings barkings and brabbles of any owners thereof I shall break in upon this bushy brake of briars and Brambles and lay the Axe to the Root of it which is no better than Rottenesse it self that its blossom may go up as the dust but I confesse were I not guided by a manifestation of that Spirit of God of which thou lyingly sayest ver 53. R. H. and G. W. had little of for t was by a plentiful measure of that Spirit of God which Blasphemously thou callest a Spirit of Errour and Contradiction by which they so hampered thee that thou wast able with all thy Râ—ason to Resist it no otherwise their those who resisted the same in Steven Acts 6.9.10.11 and not by that mother wit to which thou a cribest it I should have been much to seek how to behave my self in the handling of these thy unhearn businesses I mean thy two Narratives of which this parcel about the Qua. being probably Papists and my self probably A Iesuit is a most remarkaâ—le passage yea so over grown are they with lying words and all manner of evill weeds that as the bungling Barber for want of skill never left handling the deformed over-grown Beard of a new Customer of which he should have left some standing till he had handled it all away so I should hardly have found any thing at all in them that 's worth sparing the very truths that are therein being told to as bad an end as the very Lyes but wisdom is profitable to direct in that measure of which that I who am else â—a very fool have received from above and from him alone out of whose mouth it cometh to all them and them only who wait for it thereat I reject no more then that which is Refuse and deal with these thy two Excrementitious matters as men do with the most unprofitable and useless hair of Hogs and Swine when they have to do with it viz. make use of so many of the best Bristles as will fit their own use and singe the rest in the fire or else sweep it all away into the Sink for that little of thy superfluous stories which must be granted for true and serviceable serves not thee who re latest it so well against me as it serves me against whom thou relatest it against thy self In disproof then of the Truth of thy Aâ—ch-Assertion or Accusation of me to be a Rank Papist a Complyer with the Pope and Cardinals and
differences that are in later Transcripts as various Lections p. 192. whatever varying word quoth he Syllable or Tittle could by any be obseâ—ved wherein any Book though of yesterday varieth from the common received Copy though manifestly a mistake superfluous or deficient inconsistent with the sense of the place yea barbarous is presently imposed on us as various Lection so p. 194. How peevishly complains he that all differences that could be found in any Copies printed or written are equally given out as various Lections many differences that have been formerly rejected by learned men for open corruptions are here tendred us again quoth he adding it is not every variety or difference in a Copy that should presently be cryed up for a various Reading A man might with as good colour take all the printed Copies he could get of various Editions and gathering out the Errata Typographica print them for various Lections I answer why not do not all Errata whether Apographica or Typographica make various Lections from the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some degree at least whether they be fewer and lesser or more and grosser â— whence come those few errours that thou thy self ownest for various Lections but from the failings and mistakes of the Scribes in Transcribing or the Compositors at the Presse from whence all the rest come which by no means thou wilt admit to be called by that name yet those that others call corruptions and various Lections on the self same account as thou callest those few which thy ownest as such thou turnest them off with To what end should mens minds be troubled with them being evident mistakes of the Scribes dost thou grant then that in many places of your Original Apographical Copies there be evident mistakes of the Scribes in so doing dost not thou grant all that is contended for against thee which is that in your Transcriptions of the Original Text thou so much talkest for the entirenesse and integrity of to every Letter Point Syllable Tittle and Iota the Scribes were evidently mistaken so as to mis-transcribe and the Printers through whose hands the Bible comes mostly or altogether now were evidently mistaken so as to mis-print many words Syllables Letters Tittles Points Iotaes to the manifest corrupting of the Scripture in the Greek and Hebrew Text thereof as well as of the Text in other Tongues whereby it is undeniably evident to any but obstinate I.O. that the same fate both hath ever and still doth and therefore may sith quod fieri potuit potest attend the Scripture in its Editions by Transcribing as hath done doth or may do any other Books and may well be asserted so to do without thy sottish senselesse unreasonable Atheistical supposition and censure of its bordering on Atheism so to imagine and for all thy foolish and false affirmation p. 173 that the promise of God for the preservation of the Scripture to a Tittle require other thoughts at our hands I say why should not one various Lection by a mistake in the Transcribers or Printers be counted and called a various Lection corruption mis-transcription alteration of the Text as well as another a lesser as well as a greater a later as well as one more ancient 2. I wonder whose Reason but Reasonlesse I. Os. it is against the corruptions in Copies of so great Antiquity as two or three hundred years should not be numbred among others that are much elder And sith many mistakes and corruptions are confest to have crept into Copies of later times by the Oscitancy Negligence Ignorance Wilfulnesse or something of the Scribes who knew as much of late as they did of old what they were about and with whom they had to do therein and were under as much promise aspect and care of God whose providence and love to his Church and Word is as great for the preservation of both in these last ages as ever if his un-erring guidance of Scribes and Printers that Transcribe and Print the Scripture be such a non such expression thereof as I.O. would make it I wonder what warrant and security I.O. who denyes inspiration and infallible direction to all Transcribers from the first to the last can give us of the honesty fidelity integrity ability and against the erroneousnesse carelesnesse unskilfulnesse and aptnesse to mis-transcribe of the more ancient more then I can of and against that of the later Transcribers whether Jewes or Christians since they who know not the Spirit are all as zealous now of the letter as ever and more Tender and Talkative and Tâ—tling for every Tittle of their Text then ever they were since the world stood witnesse I.O. himself yea when was there more care and curiosity and critical consideration about the exact writings printings and reprintings of the Bible then is now adayes yet no Editions ever come out so carefully corrected and copied out but that a man may fill a page with its Errataes in more then either Tittles or Iotaes and if now and two or three hundred years ago why not in dayes of old I know not nor any one else I believe but that I.O. sayes otherwise and is more ready to beleeve his own Sayâ—soes and suppositions then the naked Truth and to be believed by such as dote on his Doctorship then to be disproved or proved a Lyar. But finally that I may at once remove this sleevelesse pretence of I. O. out of the way at his command and our own leasure let those obscure private novel Copies as he counts them and their corruptions be separated and removed out of his way since they trouble him so much we can abate him them and afford and spare him the setting apart of them and more too and yet carry the cause against him too out of his own mouth nor will his plea and pretence of the privacy obscurity and novelty of these if we allow it him prosper to the proving that there is no various Lections in his Original Texts since we have it professed publikely passed and consequently proved against himself under his own hand which ever and anon pulls down what it builds up and soon after builds again what it once destroyed thus viz. p. 190. I.O. That there are in some Copies of the New Testament and those some of them of some good Antiquity divers Readings in things or words of lesse importance is acknowledged the proof of it lyes within the reach of most in the Copies that we have and I shall not sollicite the reputation of those who have afforded us others out of their own private furniture Rep. These being I.Os. own words whereby he hath overturned his t'other Talk I need talk no more on it for I cannot set his Babel more perpendicularly with its Bottom upwards then it stands already as himself hath set it Yet for all this I. O. may think he hath qualified and salved this saying of his from the censure of a contradiction to the other
contradicts himself ye are for all your siding to vindicate the same Points of false Doctrine against the Qua. so frequently sound contradicting each other that in order to the consutation of you both a man may finde contradiction enough either in each of your Writings within themselves or in the Writing of one of you unto the other and so 't is in this case for I.O. owns no other Principle or Foundation of discovery of Divine Truth then the Scriptures for the Faith to stand on p. 18. But thou ownest the Spirit to be the Principle of obedience 2. If the phrase denotes the Principle only and not the Rule as it does not for it denotes both yet the other places mentioned do denote more expresly the Light and Spirit and not the Letter to be the Rule which said Light and Spirit that is the Power of God to say the truth is both the Principle upon which all true Faith is founded and is to stand 1 Cor 2.5 in the movings of which obedience is to be acted and also the Rule according to which as it moves leads guides directs impowers and no otherwise all things that are at all are to be both done and believed And no less do all those phrases however denote viz Rom. 8. 1.4.5.13 Who walk not after the flesh but after the Spirit then a being taught led guided ruled directed by as well as moved acted and enabled from the Spirit so or so to believe or do for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Praeposition though join'd with the Genitive signifies contra against as Gal. 5. The flesh lusteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Spirit yet with the accusative is secundum after according to so that the Light and Spirit of Christ within is not onely the Foundation upon which the Principle from which but also that in which the Standard Measure Guide and Rule of direction by after or according to which the Saints are to walk believe and do whatever they do in order to their pleasing of God and standing uncondemned in his sight And no less then so doth Phil. 3.16 import where Paul to the Saints at Philippi with the Bishop and Deacons according to their several statures and degrees of growth in the Light and Spirit of Christ wishes all that were perfect as every one is that is faithful to his own measure to be so minded as himself yet leaving every one to believe and judge by his own measure of Light not binding any one to his till God himself should reveal things as he knew them to those that were yet otherwise minded Neverthelesse quoth he whereunto we have already attained let us walk or steere our course by the same Rule let us mind the same thing Which same Rule or same thing that he wills all though their measures of Light may be different to mind and walk by He that shall dream it to be the Letter of the Scripture without and not the inward Light Grace and Spirit of Christ a measure and manifestation of which is according to the measure of the gift of Christ distributing to every one severally as he will to some more some less some one some two yet to every one one talent at least given to every man to profit withall to improve trade with and thrive by Matth. 25.15 Rom. 12.3.6 1 Cor. 12. 7.11 Eph. 4.7 8. compared with Psal. 68.18 Gifts to the Rebellious also 1 Pet. 4.10 11. I shall deem him to be more deservedly denominated a Doter then a Doctor in Divinity or a true Teacher of the things of God and the Gospel seeing the so-call'd Scripture-Rule or Canon so much counted on as that no other neither inward light nor Word nor Revelations of the Spirit Post completum ejus Canonem as J.O. sayes are at all to be admitted to the Name Title Honour and Authority of a Rule to the Church according to J. O's and T. D's Principles was not yet bounded nor compleated nor come to its full Coronation Canonization Consecration and Consignation by any Clerical Convocation of Divines as it did afterwards while Paul wrote thus to the Philippians there being more of his own and other holy men's Writings penned after this besides the Revelation of John which J.O. on his own head p. 18. calls the Close of the immediate Revelation of Gods will in that way of Writing And whether the Philippians had seen any Scripture at all much lesse any of the Books ye call the New-Testament more then this that Paul now wrote when he wrote this to them unless it may be conjectured from Ph. 3.1 that he himself wrote to them before to the same purpose as now and therefore sayes to write the same things to you is safe for you is questionable and more then J.O. and T.D. with both their heads laid together are able to prove therefore the same Rule he bids them all walk by according to their respective measures and the same thing he bids them mind was not the Scripture but the Light and Spirit which having reveal'd something to them would as they walked perfectly by the Rule thereof reveal all things to them in due time that he knew and they were ignorant of For though the Rule appointed design'd and authoriz'd by God for all men to mind as one man and to walk by from the beginning of the World to this day is but one i. e. the Light Word and Spirit in the heart and conscience yet the Degrees in which it is dispenced are different and every one that is found faithful in the improvement of what is committed to him be it little or more is crowned with the just account of Faithfulness V prightnesse and Perfection and title to the joy and right to have more committed to him Yea as if any man walk up to what he hath already attained to the understanding of the same shall have more abundance If any will do his will saith Christ i.e. so far as he knows the same shall know of the Doctrines that are taught whether they are of God or whether the Teachers thereof speak of themselve Joh. 7.15.16 Such shall discern and distinguish and see and grow into the Spirit of Iudgement and of a sound mind and into a cleare sight of the mind of God who manifests himself to such as he does not to the world who receive not the Spirit of Truth which he gives to all in some measure to convince them of sin righteousnesse and judgement and so to guide them out of sin but that some resist him but to such as own truth as receive him and love and come to the Light which â—evil ones hate loving flesh and darknesse more then it because it reproves their ill deeds that their deeds may be manifested more and more and come to be wrought in God he leads into all truth while such proud Pharisaical Praters as Vniversity-bred Schollars stubborn Students and rebellious Rabbies Scripture-searching
Saints are under who are therefore said to serve Rom 7.6 not in the oldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the letter but in the newness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Spirit And then secondly asserting that Novi Testamenti â—adem est ratiâ— the case is the same between the Old Testament and the New which is most false as to the thing in hand and 3. Citing 2 Cor. 3.6 in proof of it By which thou shewest thy folly for thou couldest not have well found out a fitter Text for its disproof whether thou who citest it for borest to set it down yea or nay for fear its should be seen how far it contradicts what thou citest it for I will not say but I am sure a man that is but minded to miss the meaning of it may run and read how that verse subverts the busines thou bringest it in for yea verily so far is that Apostle who truly calls the Old Testament by the names of Book Heb 9.19 and Letter written engraven in stones and such like from affirming with thee that the case is the same with the new Testament as to the name and nature thereof that both in that verse and in the third veâ—se also he more then intimates yea plainly expresses that of the Old and New Testament in that particular more than any diversâ— est raâ—io the case is diverse yea so far different that he flatly opposes the one to the other as things that however agreeing otherwise viz. in their being both glorious in som degree though the New in a far greater degree then the other as a beautiful picture may agree in respect of beauty glory comeliness and compleat resemblance in some degree with the substantial person that is it paâ—tâ—rn of yet disâ—agree in this that the one is Letter Outward writing printing and ingraving c. visible and legible by the outward eye the other not so but internal invisible spiritual written with the Spirit in the heart yea Spirit it self which while the Letter is dead and killing is only living quickning and giving life Yea two varying Ministration doth the Apostle make them not onâ—y as one is that of death and condemnation to the children of it of whom on pain of perishing it requires the living of a life which it gives no ability to and which the other i e. the Spirit only gives and inables to live the other that of Spirit Life Liberty Righteousness Glory but also as the one that is the Old is a writing ad extra only the other that is the New a writing a Scripture only ad intra though written of by that without that he absolutely asserts a present inconsistency since the doing away of the Old between a mans being a Minister now of both as once and that posita novo tollitur vetus the new being now come in full force and confirmed by the Testators death the Old Testament and its Ministry is disanulled in regard of its weakness and unprofitableness however profitable as a Type in its time for many uses to bring immediately to the life so that he who is the Minister of the one i.e. of the Old Testament i.e. of the Letter Outward writing Text or Scripture is not a Minister of the other i.e. of the New i.e. of the Gospel Righteousness Glory liberty life and Spirit and Retro he who is a true Minister of the Gospel or New Testament as now standing in the force and substance it self out of the figure and shadows wherewith it was vailed of old is not though he may utter things as moved of the Spirit that are written in the Letter as Christ himself and the Apostles did a Minister of the Old as the Old Word-stealers Jer. 23. were and our Modern Text-takers and Scripture-sellers are Paul taketh away the one from him on whom he stablisheth the other denies the one of whom he affirms the other and opposes the New Testament which he stiles the Spirit to the Letter by which name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he denominates only the Old God saith he hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life 2. Here is not all nor yet not half of that absurdity and falshood that I.O. in his folly flings abroad in that small parcel above which I am yet under the animadversion of for whereas he sayes I am vero omne Testamentum est perfectum every Testament is perfect intending it both of the Old Testament and the New and not only so but of such a perfection as avails in hunc finens ut assequamur vitam aeternam to this very end viz The obtaining the life eternal it self for so is his assertion of the Books of the Scriptures which he describes as to their nature and concludes under that name of the Old and New Testament his Positiâ—n is so wofully false that himself is as wonderfully foolish who sees it not flatly contradictory to the Scripture for howbeit the very Old Testament or outward letter is duly owned by us to be a Ministration of God from whom nothing can come as is abovesaid but what is perfect praesertim respectu finis cui opus quodcunque deflinat in reference to that end for which he appoints it absolutely perfect to that end for which it is given forth of God which is to be an A B C or elementary help or outward worldly Rudiment to indoctrinate younglings in their â—â—nage concerning the inward Light and Spirit as the only way that leads to Christ the Life from whom the Light comes and is lent as a line or clew of thread that followed conducts through the valley and shadow of death to the Life it self in which respect the Letter of the Law is called a School-master Tutor Governour under whose Tuition the under aged imbondaged ignorant ones may be trained up into a true understanding of the Truth as it is in Jâ—sus as by a Shadow Type Figure Festraw or Finger that points the Primarian Professors more distinctly to that they are to eye and aim at more then it self and by such as are in the faith and obedience to the light may be used too to make them wiser toward salvation and more perfectly furnish◠〈◊〉 every good work as he that is past a novice and is become a well-studied Scholar can and may but must is another matter read in the Horn-book as well and better than when he learned in it yet as to its being so omnibus numeris absoluta perfecta as thou bablest making it so perfect as to bring to the life that is a meer Antiscriptural fiction of thy own fancy for though a man may by the Horn-book learning become the more dispositively fitted to read in the Bible and other books of Latine or Logick and so by degrees come at last to the capacity and degree of a Doctor in the Vniversiâ—y yet he
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
eare to what he saith and â—tar him should have his secrets revealed in them which God did then to his own people reveal to them within by his own Spirit in them which knew and made them know all things that were hid from meer 〈◊〉 men though never so wise even the deep things of God or that any man now that lives not in the flesh as ye do but in the Spirit should say he is moved to speak or prophesie or reprove or warn or councel or exhort and teach or is inspired to write by the holy Spirit or that any who learns at the mouth of God as ye do not out of which cometh knowledge and understanding and not any way else and ministers as he is moved of what he hath learnt there should say he ministers no more then what he hath heard immediately from God himself or that any that have the spirit of God for their guide as ye have not who walk not after the Spirit but after the Flesh in your conversations and after your own conjectures about a Letter liable to be changed or corrupted in your Congregations should say they are guided by an infallible Spirit Is the Spirit of God the light of Christ fallible as the Letter is Are they not infallible certain unchangeable incorruptible so that such as are led thereby cannot erre nor be deceived Do they lead into any iniquity or uncertainty those that walk after them Is it not they that leave the paths these lead in and walk after the flesh and live by their own thoughts and opinions of the Letter that is to be altered with ease at Criticks wills whom thou I.O. teachest too to alter it in their Religions who run into by wayes for such the flesh leads to and into a wood of uncertainties which the baâ—e Letter as it is now leads them into that look to it onely and besides the light that gave it forth And are any the Sons of God save such as led by the Spirit of God And doth not that Spirit of God witness to the spirits of such within them that they are his children Yet what a marvellous monstrous business what a mighty dirty what a deal of Do dost thou I.O. make in the 8 9 10 11 12. Sect. of the 3. ch of Tr. 1. about this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inspiration of God also elsewhere about the motion of the holy Spirit T.I.C.I. S. 21.22 and elsewhere viz. T. 2. C. 2. S. 4 5. T. 1. C. 5. S. 1. about both Infallibility and Divine Inspiration and the infallible spirit and the guidance and infallible direction of the spirit Repl. Thou writest of these things as if they were as indeed they are not onely far off from thee but also far above out of thy sight and not only so but measuring all by thy self and others corn by thy own narrow bushell and as thou falsely sayest of the Qua. Ep. p. 29. Measuring other men by thy own ignorance and what thou knowest not thy self thinking its bid from others also thou removest them far away from all others also for many ages together and from this very age wherein thy fallible erring self hast yet thy being as if because thy motions and inspirations and spiritualities are fallible and carnall and thy own spirit hypocriticall and imaginary there were now none of that kind of spiritualnesse nor infallible inspiration either in writings or speakings or walkings or actings any such direction and guidance of that true holy spirit of God as was of old as if because thy self and they that are after thy likenesse neither hear at any time the voice of God nor see his shape nor have any such familiarity with his Spirit as you have with that in you which lusteth another way nor such as his Ministers and Prophets had in former ages therefore none in these days witnesse any nearer communion and communication therewith then your selves do or at least none such as his messengers of old did but all were left to gripe for the wall with you add for the doore like the blind Sodomites your figure that ran in wrath upon Righteous Lot as if they had no eyes as if the Spirit of the Lord were streitned from its immediate illumination of any because it is so to you that strive against it And there were no such men because ye are not those men as perfectly learn without book what lessons by word of mouth God teacheth out of the sealed Book of â—his own councels to them that are willing to be taught by him as all his children are Isa. 54. 14. Ioh. 6.45 Ier. 31.33 34. concerning the knowledge of himself and of his will As if there were none at all now nor ever to be any more while the world stands because your selves are not so any such as were heretofor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of God inspired by the Spirit of God infallibly guided moved acted or led in their preachings writings doings by the infallible guidance and direction of that holy Spirit As if to be thus were to be more then mer and so indeed it is then such men as you who being in the fall and out of that Wisdome and Image wherein ye were created must for all that wisdom ye are since then entred far into know your selves to be but the beasts that perish Ps. 49.20 Eccl. 3.18 but not a jot more then to be men indeed What mean'st thou else by those the like phrases in the places above pâ—â—â—ted at wherein with limitation and restrictively to the Primitive times and exclusively of all after ages thou writest thus of these things viz. They were born acted carried out by the Holy Ghost to speake deliver and write all that and nothing but that to every tittle that was brought to them c. Suppose a man were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely inspired and should so professe himself in the name of the Lord as did the Prophets of old Amos 7. supposing I say he were so indeed c. Repl. As if thou didst suppose that if any man in these dayes should professe himself to be sent of God as Amos was he must undoubtedly be a Deluder As if because ye witnesse no stronger motions from people to people place to place in your ministrations then the assurance of some bigger benefice better booty or sweeter subsistence which is the primum mobile in most nationall mens minds in their movings and removings to and fro and no more immediate mission from God then what is mediante Magistratu c. by the Magistrates and Patrones of the place or at the best the bare benevolence or good wil of the people whose ill will if ye have ye will obtrude your selves up-them too if the living like you and you can but procure the patent it must needs be supposed and taken for granted thereupon that such a sending as that Amos had is but falsly pretended
they shall be blessed that sow beside all waters and the soul of the diligent shall thrive and be fat but the soul of the vile person and niggard and of the sluggard shall desire but have nothing yea their Vintage shall faile and their gathering shall not come and their fruitful field shall be turned into a forrest they shall be stript and made bare and sit with sackcloth on their loins and lament for the tears for the pleasant fields and the fruitfull vine and their pallaces shall be forsaken their tents and towers shall be for dâ—ns and that which now is the pasture of wild asses Iob 11.12 Isa. 29.18 24. shall be no more enjoyed by them for ever Isa. 32. Wherefore then â—ayest thou I. O. with Restriction of the Spirits guidance to those first generations thus viz. While the infallible spirit continued his extraordinary guidance and thus viz. guided therein by the infallible direction of the spirit of God and by way of exclusion of after-ages and more expresly of this age thus viz. They were born acted carried out by the Holy Ghost to speake deliver and write c. and suppose a man were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. inspired of God and should professe himself so and were so indeed as the Prophes of old Am. 7. Let me expostulate the case with thee a little about these expressions whereby thou seemest to shut all the past primitive times from any participation of the movings and actings of the Spirit as those that have neither part nor portion in that matter of his infallible guidance and direction First then not denying what Christ himself foretold Iohn â—4 28 30. Iohn 16.16 viz. That he would go away for a while and his Disciples should not see him and the Prince of this world which hath nothing in him should come and interpose himself to the great interception of that primitive Communion the Saints then had with him and his Spirit so that he would not have very much talk with them thereafter let me ask thee this much Did he say he would leave them for ever and never have any talk or words with them more then what they should find of his written in the Scriptures of such as should write some few things and a little of that much which they knew of his minde Did he say he should not speake at all not so much as by his Spirt Nay rather did he not say that so soon as his fleshly pretence was withdrawn he would send the holy Spirit himselfe the comforter to supply the room of that personall and bodily appearance wherein he then stood among them which they were so in love with and so loath to part with that they were ready well-nigh to dote so upon it as to let sorrow fill their hearts to think they should be utterly without his tuition as sheep without a shepherd if that should vanish and be removed In the departure and absence of which notwithstanding he told them it would be never the worse but much the better and more expedient for them For if I goe away saith he the Comforter cannot come but if I go I will send him unto you which Comforter was himselfe in Spirit the presence of which in the heart gives nearer acquaintance and fellowship with Christ and the Father then his abode among them their sight of him in the flesh could possibly do for the sight of him in the flesh the world may have and had which is to little effect if the other be wanting but his presence in the Spirit is that which is of Power and Efficacy though yet in two different wayes viz. of bare conviction or condemnation to the one and refreshment and consolation to the other both to the World and to the Saints though there be no sight of him as in the flesh any more by either I will send the Holy spirit the comforter to you saith he and he shall convince or reprove the world also Doth Christ therefore say he will leave them comfortlesse i.e. Orphans Iohn 14.17 18. deprived utterly of his presence because he said he i.e. in flesh would go away Nay saith he I will come to you i.e. in Spirit the Spirit of truth which dwelleth in you and shall be in you and though the world seeth me no more when I am gone because though the Spirit of Truth be sent into them and is nigh to men even striving preaching reproving in them yet they recieve him not neither see him nor know him yet ye see me and because I live ye shall live also and doth he not say that this spirit of truth should lead and guide them into all truth and bring all things to their remembrance whatever he spakâ— while he was seen in the flesh Which the letter doth not for there were many more things that Iesus spake and did that are not written there so many that if they should be written every one it might be supposed the world could not contain what should be written John 14.26 13 21 25. And howbeit he intimates a more sparing Communion in Spirit with his Dâ—sciples and Church which would be permitted to come to passe by the coming in of the Prince of this world wherein there should not be so much talk as there should be before and would be again after that gloomy day was once over wherein the manifestations of him though as infallible in that small measure wherein they should be made for gradus non variant naturam rei yet as to the measure would not be so great as at other times of which going away and withdrawing even in the spirit also he seemes to speak when he saith A little while and ye shall not see me in which Eclipse the chidren of the night must have a revelling night of rejoycing over the Word and Spirit and Saints sitting in sackcloth and an hour of laughter and merriment at the power of 〈◊〉 its prevailing Iohn 16. to 22. yet doth he say that Eclipse should be â—oâ—aâ—l Was there not some few in every age in whom the Spirit bare a testimony and by whom to the blind world also of little truth And did he not say the Spirit should be in them and abide with them i.e. in the same manner of infallibility in manifestation of whatever he makes known though not in the same measure of manifestation of the truth even for ever Iohn 14.16 And did he not say that the Spirit of truth should testifie of him when he came and so consequently his testimony must be with his Disciples and Church for ever Iohn 15.26 Which testimony is not that of the letter which men wrote at his motion as thou falsely supposest for that is mans mediate testimony and not immediately the Spirits any more then the testimony that men bear by word of mouth as they are moved of which in the very next verse i. e. Iohn 15.27 Christ calls their testimony and not the
same rule thereof Phil. 3. Galat. 6 Walk they not in the same spirit walk they not in the same steps which that Spirit of God in them treads out for them Have they not that Spirit of Christ And if any man have it not for his Guide Leader Governour in all he doth as well as his Comforter is he Christs He that hath it not dwelling in him infallibly directing divinely inspiring him is he Christs Do not all that are in Christ Iesus to whom there is no condemnation all save such as go condemned in themselves to whom there is nothing but condemnation from God walk not after the flesh but after the spirit Do they not live in the Spirit walk in the Spirit pray in the Spirit sing in the Spirit serve in the Spirit and not in the Letter minister every one as of the ability God giveth from the Spirit not barely from the Letter And so though they may use the very words that are Letter and be well read in the Letter and quote the Letter as Christ did and the Prophets and Apostles did the outward writings one of another and by the Spirit be guided to utter the same words verbatim See Isa. 2. Mic. 4. and be mightier in the Letter then those that are Ministers of no more then the Letter yet are Ministers not of the Letter but the Spirit Are they as well as the Spirit is in them not in the Flesh but in the Spirit Are not all that are not in the night and in the darknesse and the children thereof but the children of the day of the light which is the Lords day in in the Spirit Rev. 1.10 Do they not by the Spirit mortifie the deeds of the body Are they after the flesh Come they not by walking in the Spirit not to fulfill the lusts of the Flesh but to crucifie the flesh with the affections and lusts thereof Doth not the Spirit of God in them I ust against the flesh Doth not the law of the spirit of Life which is by Christ Jesus deliver them that follow it from the law of Sin and Death that they were once captivated by Doth not the Spirit quicken and give them life Doth it not help their infirmities pray in them with sighs and greanes and because they know not how to aske any thing as they ought doth it not make intercession for them according to God Are they not born of the Spirit and after the Spirit Doth not the Spirit of God bear witnesse to their spirit that are his children that they are so Doth it not reveale the great things of God and by that revelation make them know the things that are freely given them of God Is it not the unction from the holy one whereby they know all the things the Anoynting which was the Canon or Rule of the Saints from the beginning before any Letter was which is truth and is no lye which if they quench not grieve not let it not but let it abide and remain in them will teach them infallibly of all things so that they shall not need that any man teach them and which they abiding in the Doctrine or teaching of do not erre as the wicked world thinks they do but continue in the Son and in the Father Are they not led by it from under the Law and out of the Letter up into the life which the Letter speaks of but it self onely giveth out of the works of the flesh which in and by the light are manifest into the fruits that it self brings forth Doth it not bring all things to the remembrance of such as are led by it as all the Sons of God are that ever Christ spake Doth it not guide all such into all truth and onely into truth and not into any falshood delusion or deceit Doth it not take of Christs and shew it unto them Doth God do all this first or last more or less for all his people and doth none of all this amount to so much as the motion of the Spirit or divine inspiration Are there no spirituall men now in the world and is not every spiritual man a Prophet or more then a Prophet for though all in the Church are not Prophets on such a score and in so high a rank as thou reckonest on i.e. such as have witnessed a sending forth abroad on some service to others the service of some lying yet nearer home and in present reference onely to themselves some like the Sons of the Prophets at Iericho and Bethel 2 Kings 2.2 Kings 6. being yet under the Schoolmaster that leads to Christ in their nonage going as it were to schoole not at Athens nor yet at Oxford nor Cambridge where the Schools are not like that of theirs neither is the waiting in order to the Ministry like that of the Sons of the Prophets at Iericho but rather like that of those to whom it was said tarry at Iericho till your beards be growne which injunction many of our Iunior Academicall Students do not keep neither for howbeit Barbá non facit Philosophâ—m nec cucullus Monachum much lesse do either of these make Ministrum Christi yet severall of them if a good Living can be had before do not abide so long as till they be Masters of either beard or hood but are ready to run out with the shells on their heads and to hasten into their humane work of Prophesie before that time But at Bethel i.e. the house of the Lord waiting at the gates of wisdome it self and watching daily at the posts of her house taking councel at the mouth of God out of which onely cometh knowledge and understanding learning of him in silence with all subjection to his will as in the light it is manifest concerning themselves first in the particular purging their own persons first from youthfull and noysom lusts that they may go forth if the Lord please to send them and say go as Vessels of honour sanctified and fitted for the Masters use and prepared to every good work tarrying at Ierusalem till they he indued with power from on high till of carnall Babes in Christ as they are at first walking as other men having a remainder of strife and such divisions as are seen in children they may proceed Men indeed skilfull in the work of righteousnesse having their senses exercised to discern both good and evil and commence Masters not of Arts but over their own hearts and spiritual or Prophets which are intimated to be all one by the Apostle in the same Epistle wherein he saith some are yet but babes and in a measure carnal and all are not yet spiritual nor Prophets 1 Corinth 3.1 2,3 1 Corinth 12.29 1 Cor. 4.37 yet all to covet the gift of Prophecy as the best of Spirituall Gifts yet inferiour in excellency to that way of love Though then I say all be not Prophets yet all spiritual ones are prophets or more then Prophets and
of things which is Tantamount to infallible Luke 1.1 2 3 4. Act. 1.3 and to have plerophorian full assurance but also Omniscient Omnipotent panta anakcinontes eidontes iscuontes c. And whereas T. D. sayes p. 33. the Apostles themselves did not partake of that Divine property of infallibility giving also this reasonless reason for it viz. for then they would have been infallible at all times and in all things which they were not as appears by the instance of Peter Gal. 2.11 Rep. In this as he contradicts the Scripture so I. O. himself serves us so far as to contradict him to our hands for howbeit he denies any participation of infallibility to us or any Ministers in these dayes and also to the very immediate Transcribers of the Scriptures saying p. 167. we say not they were all or any of them Anamartetoi infallible yet he denies it not to the first Writers p. 60. And as for his proof that if they were infallible at all then they would have been so at all times and in all things That is as pedling a proof as he would count it if I should go to prove that David was not at al partaker of the property of holiness because he was not holy but wicked at that time and in that thing wherein he was desil'd in the matter of Vriah which T. D. would judge as silly an argument as I judge T. Ds. assertion silly who sayes that David was not i â— a condemned but in a justified estate alias accounted just in the sight of God at that time when he was under the guilt of adultery and murder which a wise man need not be taught to see the folly and fowlness of Thus then I. O. and T. D. do unminister themselves at least by denying any to be Theopneustoi infallibly guided by the infallible spirit in these dayes both of whom I may truly bespeak thus Say ye that Gods inspir'd ones are all gone Then ye of Gods inspired ones are none And who that 's wise will mind I. O. much in what he saith about things of God who cannot pretend so far as to say he is but rather yeilds to the contrary viz. that he is not mov'd acted carried forth nor guided in what he does speak write minister by the infallible direction of the infallible Spirit of God but by the fallible guidance of his own and other mens fallible spirits opinions conjectures thoughts c Who but fâ—ols will take such a fallible guide as I. O. is fain to confess he is while he denies any guided by the infallible guidance of Gods Spirit in this age Yea doth he not utterly unminister himself and all his fellows while he supposes none now to be Theopneustoi moved and inspired by the spirit in their ministerial functions nor to speak as the Spirit only gives utterance and as they receive the word immediately out of the mouth of God and while he can say no farther of himself and them but only that they minister out of that furtive furniture which in their fleshly minds they filch from the Letter which out of which and from their fallible expositions of which they minister and of which they are Ministers and not of the Spirit as the Apostles and Prophets were which gives the life And is not he an ill bird that bewrayes his own nest an ill son that discovers his own and his fellows and his fore-fathers nakednesses so far as to print it out as obvious to all that the infallible guidance of the infallible Spirit is not continued with them nor to be found in these dayes directing any otherwise then without by an outward letter which is fallible and lyable to be falsified at fallible mens pleasure and fancy and to deny all inward pure Revelation and immediate inspiration as Enthusiasm and to say that there 's no means of doing and determining any thing about the matters of God or Doctrine of Christ now but the letter or writing T. 1. C. 1. S. 16. and yet in the self-same Section to the contradicting of himself to say that that Doctrine and these things of God and Christ are things of pure divine revelation the knowledge whereof depends upon no such fallible thing as all outward writing is now by his own confession but wholly solely on their Revelation from God And what difference is there I.O. between such a one as is pheromenos upo tou pneumatos and one agâ—menos or to whom the Spirit of the Lord is odegos or egoumenos are not all these so neer kin that he who is agomenos is pheromenos Is not he who is led guided acted by the Spirit moved and carried forth by the Spirit And are not all Saints led by it And what difference between one that speaks as moved by the Spirit or as the Spirit gives utterance and one that hath it given him by the Spirit what to speak so that he need not premeditate what to say And have not all the Saints and Disciples of Christ a share and part in that promise of having it given them what to speak at the same houre when they are call'd before Rulers and Governours for Christs sake Mat. 10.18 19 20. and what between one that is divinely inspired to speak and one in whom the Spirit of the Father speaketh Is it not intended of all Gods children and Christs Disciples in the case aforesaid as well as of some when it s said It is not you that speak but the Spirit of the Father which speaketh in you And is it not said of all that Prophesie in the Church of God as all are to covet to do and are in capability to come to do and may do one by one as they grow in the Spirit and have any thing revealed to them as they sit before the Lord in which caâ—e they are to give way to each other that the unbelievers and unlearn'd ones in the mysteries and language of the Spirit and such are ye that surseiting with your inferiour literature out of the Light and Spirit in which holy men wrote it ly looking in the letter of the Scriptures which ye know not as the old Scribes did not Mat. 22.29 but wrest to your own ruine O insipidi sapientes obtus Acuti Academici quae supra vos nihit ad vos in the account of Christ Paul and Peter as unlearned as Christ himself was with some and as very Babler as Paul was at Athens as unlearned as Peter was counted by the chief Priests Scribes when he and Iohn stood before them Acts 4.13 2 Pet. 3.16 being convinced and judged of them all and having the secrets of their hearts manifested shall be forced to their own shame to fall down and report at last that God is in them of a truth 1 Cor. 14.23 24 25. And what difference is there that can help thy cause between pneumaticos and Theopneustos a spiritual man and one by the Spirit inspired or a
all but overcometh the world and keepeth himself that the wicked one so much as toucheth him not 1 John 5.18 neither can he sin even eatenus because born of God whose own Seed or incorruptible word 1 Pet. 1.23 which condemns all and consents to no sin remaineth in him Yet lest it hold not this way T.D. puts another string to his Devils Bow and shoots out another sense as emphatically as he can with all his might by which notwithstanding as he did in the other three Questions above spoken to he hath utterly lost the Game and given the whole Cause and this Question contended for so clearly if there should be no more shooting about it that by all his scrambling shifts whereby he scrabbles and scraffies to gather it up again he will never recover of the wound that he hath unawares given to himself for mark how his own emphasis on the Verb Poiei undoes him It notes quoth he to make a trade or business of sin as the Devil does who never ceased to sin Thus indeed the Saints sin not but a course of sin is broken off and there is not such a free trade between the Soul and sin as in the state of unregeneracy whereof this is given for one Character that cannot cease from sin 2 Pet. 2.18 Rep. To say nothing here how that Parish Priests do make a Trade and business of sin of preaching for hire persecuting for Tythe promoting the Popes Pay and Parish posture since they were sworn to endeavour the extirpation of all Popery looking every one for his gain from his quarter which un-Saints themselves and states them still in unregeueracy if T.Ds. words be true as its sure enough they are when he sayes thus Indeed the Saints do not sin this is in the state of unregeneracy whereof this is one character they cannot cease from sin for howbeit they have long since well nigh left off to do good yet these and many more evils they abhor not nor have so much as ceased from to this day But to let pass that observe Secondly How T.D. distinguishes the Saints from the Devil and the unregenerate ones that are yet born of him by this Character which is the true one of ceasing and not ceasing from sin The Devil quoth he and the unregenerate they make a free trade and business of sin and never cease to sin true enough but thus the Saints sin not but the course of sin which the other keep is broken off so that there 's not this free trade between sin and their Souls as is among others who do hoc agere sin and cease not from it but the Saints they cease from it Rep. Caiphas-like more truth then T.D. was well aware of when he told it even so much and no less and no more do we need from him then whereby he has as fully yielded us our Question as I have shewed he hath done all the rest we had to do with him about excepting that of the infallibility of the Gospel Ministry affirmed by us which yet he hath also yielded so far to towards the truth of as will force him to give us all that too at last sith he hath confessed the meer fallibility of their own the ignorance of which I do not much marvel that he confesses since he charges Christ himself with such ignorance and fallibility as whereby unawares to himself and not knowing that he was such a one he â—â—ose a Devil to be his Minister See page 45. 1 Pamp. which Devil yet say we to wit Iudas though he prov'd so at last by transgression falling back from that true Apostleship he once obtain'd Act. 1. was not known to be so because saving T. Ds. groapable darkness he was not so from the beginning nor when Christ chose him but one of the Twelve that had the Spirit as the other eleven had Matth. 10.20 and when he fell into the deceit and so became Diabolos alias one that acts by deceit and abode not in the Truth before ever there was any appearance of it to the Disciples Christ was not so ignorant of it but that he knew it as well as Iudas did himself But as to the Questiou again which is Whether in this life the Saints may attain to such a state of freedome from sin as not to sin but to cease from it and live without it T.D. sayes nay we say yea Who shall be judge What Witness have we to our Assertion let that of God in all Consciences judge and let T.Ds. Witness be taken for us against himself yea what need we further Witness ye your selves all people that can read may read it under his own hand in his Answer to us viz. That whereas the Devil and his Children sin and whilst his cease not from it any more then their Father who begets them to it the Saints do not sin thus but by this character are to be known from the sinners who cease not from it viz. in that the Saints cease from sin which is indeed the very thing required to be ceased from therefore possible to be done by all them that have that samâ— mind of Christ 1 Cor. 2.16 Phil. 2.5 1 Pet. 4.1 even by the â—ame Power whereby it was done in himself for as much as Christ hath suffered for us in the flesh aâ—m your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sâ—n Thus T.D. suo se ingulâ—vit glaâ—â—â— hath laid his cauâ—e a bleeding and wounded it to death with his own wea Yet least T.D. should begin to pick up his crums and fight us again witâ— such foolish fragments as these viz. that though the Saints do sometimes cease from sin are not always sinning yet they may sin again and fall into soul enormities which what ere they are our Sinner like Saints use to call but infirmities when a Professor commits them as David did through weaknesse c. Rep. 1. This is not to the Question which as T.D. undertakes it against us is not whether those men call'd Saints cannot sin any more or not after once they come upon a true account under that domination of Saints but whether such a state as to cease from sinning be attainable in this life yea or nay as to the other we know well enough what to say of it as occasion is but as for this about which sub judice lis est T.D. hath consented to us in it and we shall take him at his word And for as much as T.D. here so plainly asserts it that the Saints do at least sometimes cease from sin are not alwayes sinning but have the course of it which the wicked keep on in broken off this minds me of another contradiction and crosse whet which he gives to himselfe out hf his Crosse Bow for how is this consistent with his Reply to G. W. p. 6.7 of his 2. Pamp. where to T. Ds. absur'd positions viz. that
yet T. D. sayes much of the truth of the Scripture is written on the hearts of the Heathen and that so much of it as is there written is their Rule so by consequence mens Rule can't of it self warrant mens actions to be right that are regulated by it Oh the Rounds of these men yea Tomb. and Baxter blush not in proof of that their lye as boldly as blindly to assert in the same page that Paul in his bloody persecutions and sins followed the light within him and counted it his great sin that he had so done though they confesse as before that all light in all men is from God and Christ and that the light some of which all men have from God and Christ though dim in regard of its small measure gives them to discern sins dutyes and divine Attributes and leads them to much of God and more morallity fidellity chastity temperance righteousness which the Letter sayes are the fruits of the Spirit then most Christians have attained to Yea so blasphemously seeme they to speak in the same page of the light within which the Qua. follow and call to which is no other then that of God in men that convinces them of sin as to intimate that men may as the Quakers say they do follow the light within them and yet their practice be of the Devill The Prince and Ruler only of the darknesse in men and not from Gods Spirit yea say they there if following the dictates of a mans own Conscience i.e. the leadings of the light in it could warrant his actions the most horrid acts of Idolaters Papists Pagans Mahometans Fanaticks i. e. mad men should be free from censure and controul Thus to their own shame confusion and self contradiction who one while speak well of it they speake abominably of the light within as if all the wickednesse that is in the world came to passe by following the light within the conscience the going away from which into mans own vain imaginations and vile inventions into the dark for not taking heed to the â—ouncell of God i. e. his light in the heart is the only cause of all abomination without which light shining and mens loving the darknesse and evill deeds which it condemns more then it there could be neither sin as â—hrist sayes nor condemnation Iohn 3.19 Rom. 8 1. As to go round again to their own confutation themselves intimate in the very next words p. 41 42. which are thus If a man do that which he thinks to be evill that is by the lights dictating it so to be in his own Conscience as they hinted just before though it were good and lawfull in it selfe it would be sin to him yea that man that doth good against his conscience is hut an hypocrite in so doing though the thing in if self be right and good When a man doth evill which his conscience tells him is so he commits a sin of the highest degree as to him that knowes to do good and doth it not to him it is sin Iam. 4.7 That is sin in an high degree hence great horrour of spirit hath attended them that have omitted good which their conscience told them they should do and much more horrour in them that have done evill against their conscience as in the case of Iudas Spira and other instances might be given Without which acting against conscience there 's neither sin nor horrour say we with John and Christ Ioh. 15.24 1 Ioh. 3 20. but peace as themselves hereunder confesse i.e. assurance of Gods acceptance acquittance non-condemnation justification And therefore say they if the Qua intended no more then this by bidding men look to the light within them And no more then that do we intend God knows though the blind Guides who can't see Wood for Trees hating us are minded to make men mistake us as miserably as themselves mistake us that men should take heed that they omitted not the good their own consciences told them they ought to do and that they did not the evill their consciences judged to be so we should accept of their warning Surely it will concern you as to look that your conscience be not erroneus As it ever is when and never is say I but when it erres from the light of God within it for the heart is a dark place of it self but as the true light shines in it 2 Pet. 1. 19. and heeds not that So when your conscience is rightly informed to follow it and when it goes wrong As it never does say I but when it goes from its guide the light yet to suspend the act which it condemns Till by the light it come to approve of what it ignorantly condemned if you desire peace It seemes then by these men as well as the Qua doctrine that peace is no where to be had but in walking according to the light in the Conscience there will say they be no plea to acquit him before God or to quiet his own spirit who proceeds to act according to the light in his own conscience And a sin against the light of nature So they stile that voyce of God in the conscience still is so much the more damnable in that it is against the most irrefragable evidence Mark how they somtimes yield the light in the conscience of all to be a far clearer evidence then that of the letter it self and more dangerous to resist in reference to which they somtimes to go round again call the light within but obscure meer darknesse and blindnesse and not so dangerous nor damnable to resist but rather dangerous yea no lesse then damnable to follow He that doubteth say they with Paul is damned if he eat because he eateth not of faith for whatever is not of faith is sin Mark how themselves affirme with Paul and us that faith without which nothing is pleasing to God out of which all that 's done is damning to be a faith in that light of Christ which is in the conscience Wo be to him cry they as we also do who condemns himself in what he allowes and contrariwise say we and Paul and consequently themselves happy is he and he only who is not condemned in himself that is by the light in his own conscience in what he allowes Thus absolutely do these Light-haters somtimes themselves blesse approve and applaud the light which otherwhiles they brawl and bark against when it s own children the Qua appear to justifie it Somtimes to go round again as absurdly do they bolt out bitternesse and blasphemies against that light which forgetting how unawares they confesse the truth to the Qua otherwhiles they so eminently applauded as good and of God c making it somtimes pernitious dangerous yea in the highest degree damnable to neglect it at othertimes to go round again pernitious dangerous and in the highest degree damnable to attend to it As p. 68. Among the Gentile Philosophers there was light but