Christs Righteousness received from him and wrought by him in us So then the snare is broken and I am escaped which yet is whole enough to hold T. D. fast enough who set it who while I for whom 't was set am set at liberty by himself cannot with all his struggling strain his own neck out of the string whereinto he hath slipt it unawares Sic ves non vohis fertis Aratra Bâ—ves Further yet much more is to be said in proof of it that our being first led by the Spirit of Christ into the Righteousness of his working in us is Antecedent to our Iustification as a meritorious cause of it though considering how slenderly T. D. slides away from what was at the Dispute urged to that purpose even as he sets it down in his own Relation of it p. 15 16. to his own best advantage there were no great need of more if all wereas wise as some are silly to see the strength of what was urged but some are silly and some are willing rather then to own troublesome truths to wink against it and to seem more silly then they are whereupon when I have Examined the inefficacy of T. Ds. returns to it and turned them home in their native nakedness to the shame of him who sent them out I may not unlikely urge somewhat more 1. To this Argument from Gal. 5.18 They who are led of the Spirit are not under the Law therefore being led of the Spirit is a meritorious cause of not being under the Law and so consequently of Iustification or Non-Condemnation by it Thou T.D. Rep'yest That I am very silly myself or take my hearers to be so thinking this to be a proof of my former consequence or that there is any consequence in this Argument whereas first this Argument is urged not so much in proof of my former consequence as entail'd on that but as entire and absolute within it self for as to the proof of the former consequence viz. Contrariorum contraria est Ratio therefore as evil deserve Condemnation so good works Non-Condemnation in proof of which thou sillily sayeth I should have proâ—â— that there 's Par. Ratio for had I prosecuted that I should have proved that there 's Contraria Barro for the merit of the ones and of the other as I have told thee above I say as to that former consequence it had been sufficiently proved before by telling you but that in such a crowd of conference as ye were in among your selves it could not be heeded that as Condemnation and Non-Condemnation of Iustification were Contraries so good works which I said were not those of our own working without Christ for I oft said not by works of Righteousness we have wrong hâ—â— but what Christs works in and by us none of which are imperfect but all truly good and evil works are truly Contraries and so of contrary desert the one being all as truly good as the other truly evils and as for thy saying I am either silly or take my hâ—â—â—ers sâ—toâ— in that I think there 's any consequence in the Argument from Gal. â— 18 I say I did not take my heedless hearers so silly thus but I now take some of them an â—thy self for one to be much more silly then I did at the Dispute not onely by reason of sundry other remarkably silly passages that are in thy Printed Relation thereof but also in that thou thinkest there is no consequence in that Argument for verily wert thou but as solid as thou art silly in this matter or couldst thou but look an inch or two beyond that 18th verse whereon the Argument is grounded thou might'st see of thy self that which is of force sufficient to prove the seâ—â—et for shewing in the verses between the works of the flesh which the Spirit leads out of and the fruits and works of the Spirit which the Spirit leads such into as follow it the Apostle v. 23 adils this viz. against such there is no Law i. e. such works of the Spirit as Love Ioy Peace Goodness Meekness Temperance and such Persons as are by the Spirit led out of the work of the flesh adultery uncleanness laferviousness hatred wrath envyings drunkenness revellings c. and into the other whence to the proving of the Sequel of that Argument in which thou sillity sayest there 's no no consequence I argue If such as are led by the Spirit out of evill into good works are thereupon deservedly not under the Law then their being led by the Spirit who are led by it from under it is the deserving or meritorius cause of their nor being under the Law and so of Iustification But verum prius ergo posterius The Minor which unless thou wilt deny thy Principles its like thou wilt deny is thus proved Those against whom deservedly there is no Law are thereupon deservedly from under the condemning power of it for such is the Râ—gour of the Law that who ere deserves the Condemnation of it till they come not to deserve it first or last shall assuredly feel it But there is no Law deservedly against such as 〈◊〉 not after the flesh into evil but after the Spirit into good works therefore according to that also Rom. 8.1 deservedly no Condemnation For indeed those and no other what ere ye deem to the contrary being deluded by the Devil to the deceiving of your own Souls are truly in Christ Iesus then those that are led by the Spirit which who is led by is led out of evil for it leads into nothing but good those onely are in the Spirit and all the rest in the 〈◊〉 which follow the flesh in its lustings against the Spirit and so under the Law and câ—â—e thought they name the Name of Christ and after him call themselves Christians while they are not departed from iniquity much more while they plead for its continuance under the name of their infiâ—miâ—ies of necessity while they abide in the body yea those and none else are Christs though millions more may conceit themselves his so as to be interessed into the blessings of Peace Life and Iustification by him and Abrahams Seed and heirs according to the Promise and sons of God that are led by the Spirit of God into good works out of evil to live and walk in the Spirit out of the flâ—sh and the fâ—uits thereof out of vain glory envy hypocrisie and all deceit and if any think he is Christs or any other men are Christs so far as to stand justified before God in him before he be sanctified or while he is guilty of such gross evils as David was defil'd with while he was wallowing in the Mire of that matter of Vriah as T. D. guesses David and all Saints are by which name he paints them out as well while they are in such a nasty pickle as when they are wash of impure the Righteousness of Christ without him to himself or
favour freely by his gift of grace yet to be by that same grace begotten also back again to himself from beneath and born from above of his spirit renewing them by a washing of regeneration John 3.3 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T it 3. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn I. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Christ is said to be made anything for us or any thing to us which he had the reality of for us and we the Reality of from him respectively and not the meer account and imputation of it onely its express by the same Verb or Root as Iohn I. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word made flesh and dwells in us Rom I. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Made of the seed of Abraham born so after the flâ—â—sh so Gal. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Made of a Woman made under the Law made a curse for us for he had the Reality of our miseries wo and cursednesse but the imputation onely of our iniquitâ—â—s so I Cor. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was made unto us of God Wisdom Righteousness Sanctification Redemption not accounted so onely for when he is said to be made sin for us it s spoken by another Verb implying that his being made sin is a kind of making singled off from all the rest for where he is said be in all points like to us sin still is expected Heb. 7. 15. Heb. 2. 14. For as much as the Children were partakes of flesh and blood he took part of the same and where they were partakers of sin he took not part with them in that but only took part of their sorrows and took on him to be a curse to Redeem them from it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus we are here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made i.e. by a new birth and not a bare naked account by the Righteousness of God in Christ and this is not so as T.D. dreams it is but far otherwise then so as Christ is said to be made sin which is not as T.D. truly says by inhaerent defilement or real Participation of the Serpents seed between which and him there is eternal enmity nor of that sinful nature Image which man was not created in and after but contracted to himself by the fall neither took he upon him that of Angels but he took on him the Seed of Abraham but we who are of Abrahams Faith and not of your meer Adamical fancy are made not computatively onely but inhaerently Righteous before God in him by a Real Participation of his own Divine nature so as whilst bodily in the world to escape the pollution and corruption that 's in the world through lust whereby so far as partaking thereof as naturally to seek the things of Gods Kingdom as ye who as yet are by nature his Children who hath bâ—gotten you to himself from God who made you upright do take care by pleading for sins necessary continuance in you here to uphold the fleshly glory of the Devils Kingdom So that as to that Ridiculous Retort of T.D. to R.H. his Argument whereby from the Vnion between Christ and the Saints who sayes I in them and they in me R.H. concludes that Christ and his Righteousness are in the Saints and which T.D. refels foolishly thus p. 38. T.D. viz. If that Vnion makes us to be the Subjects of what Christ is the Subject because he is in us then I hope it will make Christ the Subject of whatever we are because we are in him and then Christ is a sinner by inhaerent defilement Rep. I say what ere thou hopest I hope no such matter and thy self all whose hopes are yet but vain wilt hope another matter then thou dost when thou once comest to hope truly in Christ Iesus thou hopest it seems at preâ—ent being loath to part with thy sins that thou hast sufficient Union with Christ to thy Iustification while thou art the Subject of nothing but sin and without being the Subject of him within thee or his Righteousness either or else it must follow that he is a sinner and the Subject of thy sin because as thou hopest thou art in him but I tell thee thou hath neither part nor portion in this matter of I in them and they in me to thy Iustification before God nor ever shalt till thou witness thy self as really born into and by a new birth made after his Righteous Image as thou falsly hopest thou art with God counted Righteous for his sake before thou feel him and his Righteous Image Revealed wrought brought forth and formed in thee and as for thy inference of sins being in him because his Saints be in him drawn from our Asserting his Righteousness to be in his Saints because he is in them it s a weak lamâ— and decrepid deduction forasmuch as first his being in them and they in him can neither of them possibly be any sooner nor any further then in such time and measure as the Body of the sins of the â—eth is put off by his circumcision of them to himself without hards that they may be both â—it to dwell in him in whom no sinner while so hath any inheritance or habitation and fitted for him to dwell in being made an holy habitation for him by his Spirit for if any man be in Christ he is a new creature old things are past away all things become new though ye old creatures as far as your thoughts can thrust you and as far as your meer imagining of your selves to be in him when ye aâ—e not can let you in who will needs be intruding yourselves into him impudently before your time And if any man be in Christ Iesus in whom to them that are in him there is no condemnation he must be out of the transgressions to the least of which the condemnation is till it be condemned as well away from as in his flâ—sh and must walk not after the flesh but after the Spirit and again if Christ the Lord come into any man as his Temple the sinner cannot abide the day of his comming nor stand at his appearing Mal. 3.1.2.3 But the Refiners fire and the fullers sope passes before him even the Spirit of judgement and burning to purge away the drosse and tin throwly and wash away all the flesh and blood Isa. 4.4 Yea if ever Christ be in you the Body is dead because of sin the spirit is life because of righteousness Rom. 8.1.10 And assuredly both Christs being in his Saints and they in him were neither of them intended of God to that end that in such wise as they of righteousnesse by him so he should be the Subject of inherent sin but both one and t'other to one and the same cleane contrary end and purpose
uncontroleablely as he doth even to blinde and obstinate persisting in it for Ex. 3. s. 40. where hee infers the Qua. urging against his Letters being the only most perfect Rule on the behalf of the Spirit hee sayes thus J Oj. Ob Scriptuâ—a est litera mortua spiritus vivificat quis literae mortua nisi ipsâ— fiâ— mortuus adhaerere velit the Scripture is a dead letter it s the spirit that quickneth who but he that 's dead himself will look for life from a dead letter Rep. Falsissima est ista assertio scriptura est verbam Dei quod vivum est efficax neque uspiam litera esse mortua dicitur occidit quidem sed ido viva est That is a most false Assertion the scripture is that Word of God which is living and powerful Heb. 4.12 Neither is the Letter any where at all said to bee dead Reply Verumne Itane Ocyus adsit huc aliquis is it so I.O. that the Letter is no where called dead what no where nec clam nec cum scrobe nusquam hic tamen infodiam Some honest body come hither a little and let us dig up and dive a little deeper into I.Os. own Divinity doings to see if wee cannot finde it so called there by his own self if that be the same I.O. as no doubt it is that wrote the two English Treatises and the blinde Latine Theses about Scriptures in his own book for the Bible which may be cogent to him however in the 237. page thereof vici vidi ipse libelle I finde I.O. himself saying thus of the Letter yea and of the Word too and that is more I dare say then any Qua. dare say that they are both dead without the Spirit as living perfect in all respects efficacious to accomplish all as the Scripture was Ex. 3. s. 28 29. so that there is no need of any other revelation by the Spirit and Light within but those all are uncertain vain useless detestable c. Now t is without the Spirit a dead letter yea the Word is so too with I.O. as if the Word of God and Christ which is Spirit and life was sometimes dis-joyned from the Spirit Take it in his own terms then Reader lest thou think I wrong him all this while The Jews enjoyed the Letter of the Scripture as they do at this day yea they receive it with the honour and veneration due to God Their possession of it is not accompanied with the administration of the Spirit without which as we see in the instance of themselves the Word is a dead letter of no efficacy for the good of souls They have the Letter amongst them as sometimes they had the Ark in battel against the Philistines for their further ruine Here needs no more illustration of this palpable contradiction â—hâ—t I.O. gives to himself t were to suppose men that read his book to be Idiots to shew it more to their sight then it shews it self so with his own in operâ— langâ— obrepsit somnus I shall quit it here but not acquit it quite till he acquits the truth he quarrels with Only as to his occidit quidem ideo viva est the Letter kills for this he cannot deny being the Letters testimony of it self only he concludes as he is wont to do the clean contrary way therefore its living I 1. deny his consequence for many things are said to kill as dead instruments used by living Agents as a Knife a Dagger a Sword which when they have so done as in that subordinate way of an instrument cannot quicken though I own the Letter as healable and honourable an instrument as any is in the hands of men when they are used and moved to use it as an instrument in the hands of God yet as dead a thing as applied by the stealers of it in these times as it was in the mouthes of the old Theevish Prophets of whom God said They shall not profit people at all Jer. 23. And as to I Os. labouring to lick himself whole of this with his litera occidit quatenus litera legis est ab Evangelio seperata quatenus à spiritu verâ— sensu voluntatis Dei destituuntur qui literae adhaerent quae judaeorum conditio fuit contra quoâ— eo loci disputat Apostolus The Letter kills as 't is the letter of the Law and separate from the Gospel and as they are destitute of the Spirit and true sense of Gods will who adhere to the Letter which was the Jews condition against whom the Apostle there disputes Rep. I say Mutato nomine de te fabula c. the self-same is to be said of your selves against whom we dispute since your condition is the same with that of the Iews if once ye would savingly come to see it for liâ—era legis the letter of the Law is but the Old Testament still and not the Gospel and the New which is spirit and life and a life-giving Light to them that according to the call thereof will take heed to the light for life and while you not taking heed to the light for life adhere to the Letter so as yee doe when receiving it with veneration due to God yee fight against the light and spirit within for the sake of it of the Spirit and true discerning of the minde and will of God declared in the Letter and revealed in the light ye are ignorant taliter if not totaliter and as uttely destitute as were the Iews And now as to that Text which remains yet with one more to bee touched on viz. Psal 119.105 Thy Word is a light to my feet and a lamp to my paths which thou also appliest to the Letter as the light and lamp there spoken of and upon that account from that and many more as little to thy purpose and as much to ours as that is lettest out thy minde into a long peece of dark prate about the Letters being the most glorious light in the world as if it were that in Ioh. 3 19. which is not the Letter but the measure of the light come from Christ into all mens consciences almost throughout the fourth Chapter of thy first Treatise I must here have a little parley with thee about that and the other places thou producest which are all parallel with it against thy self and so hasten on what I can towards an end as one more grieved sick and weary in my spirit to see thy confusions then by the power of God upon me bearing me up under the else unsupportable burden of it I am in either body or spirit with confounding them Those other Texts are Iob 24. They are of those that rebel against the light they know not the way nor abide in the paths thereof Psal. 19.8 9. The Commandement of the Lord is pure in lightning the eyes Psal. 119.130 The entrance of thy words giveth light Prov. 6.23 The Commandement is a lamp and
like had before Christ was crucified though in regard of inability to beare the sudden abolâ—tion thereof by permission more then commission practised after as circumcision and vowes and shavings and some other Rite and Ceremonies were in which case if any now will needs uâ—e them I meddle not to forbid though he that is in the spirit and substance and not the letter of them is not out of them but in them more truly then he that is in them outwardly according to the letter and not in the spirit for they are the Iewes the circumcision the Christians the baptiz'd ones the Suppers with the Lord the partakers of his Table who open when Christ knocks and let him in that he may Sup with them and they with him who rejoyce in Christ Iesus and have no confidence in the flesh and worship God in the spirit and are Jewes in heart and spirit not letter onely when they of the letter are but the Concision that say they are Iewes Christians Baptists Communicants with God children of God but lye and are not but are the Synagogue of Satan the end of which foresaid outward Commandments is love out of a pure heart a good conscience faith unfained which who serve in are the servants of God and who swerve from and turn aside into â—angling about the other and are zealous in teaching up the Law understand neither themselves nor what they say nor doe nor whereof they affirme and are but of the Gentiles that dwell in the outward Court which is given to them who tread down the holy Citty nor in the inward Temple nor of them that worship therein not to be counted thereunto but left out and not measured when the measuring line goeth out upon it to build and rear it up again in the latter dayes So then though I deny all the Ordinances Traditions and Doctrines Wayes and Worships of men innovated and impos'd at their wills as praecepts of God yet I deny not the due use of any thing that ever was in meer outside service required and appointed of God himself when performed in its proper place and season from a right Principle of inward power to the right end which they lead and tend to viz. Christ Iesus the head the body of those shadows the Image of God begotten and born not after the Law of a Carnal Commandment but after the Power of an endless life after which Image when men witness themselves to be truly created in righteousness and holiness of truth they will see how these pass away as to the use thereof as the Moon in a morning waxes pale and dies out as to its shining any more before the Sun as the lesser which must give way to the greater glory which lesser things while men busie themselves in and boast of crying the Temple of the Lord are these the Tythes Offerings New-moons the Sabbaths the solemn Assemblies the Sacrifices the Circumcision the Passeover the Baptism the Supper the Services the Ordinances of the Lord are these neglecting the weightier matters the washing and circumcising their hearts to the Lord the putting off the body of the sins of the flesh putting away the evil of their doings from before Gods eyes not minding but forgetting breaking the everlasting visible life way righteousness kingdom House Temple Gospel Glory Covenant which the Letter lays down as that which all these Ceremonies so call'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their standing but for a time and all these meer Temporals do but tend to the Lord loaths all that which was even of his own requiring the more men load him with it that love not-the other and says he required it not he spake not of it he would have none of it he could not away with it his delight is not so much in it as in obeying his saul hates it he is weary to bear it 't is the offering of Swines blood 't is the cutting off a Dogs neck 't is as acceptable to him as if one slew a man 't is the blessing of an Idol 't is but a trusting in lying words when trusted in 't is an apron of fig-leaves 't is a covering of Idols 't is a righteousness that shall not profit him 't is a refuge of lyes which the hail shall sweep away 't is a hiding place which the storm shall overflow by which shall be trodden down even all you that are hidden in it 't is a Covenant and agreement with death and hell the Drunkards of Ephraim make which must be disannul'd and not stand 't is a bed shorter then that a man can stretch himself on it 't is a covering too narrow for a man to wrap himself in it 't is a House on the sand and not on the Rock of Ages the fall of which on the head of the builders will be great when the wind of the Lords Spirit comes to blow upon it 't is flesh that must wither then as the grass and the flower of it 't is Ashur and Jareb that can't cure Israels wounds 't is Pharoah the broken reed that runs into the hand of the leaners thereon 't is the Egyptians and their horses which are men and flesh not God nor Spirit 't is the many mountains in which salvation is hoped for in vain 't is not the right Rest to the soul 't is the polluted rest which who ever is in and first or last ariseth not above and departs not out of it will destroy him with a sore destruction 't is iniquity 't is dung which God will spread upon mens faces who live like Swine yet will wallow in it even the dung and iniquity of their solemn meetings How untrue then thy Testimony is of my saying I was above Ordinances who am one that am under Water-Baptism being once baptized as the Sprinklers of Infants never were if there were any ground of glorying in or any stress to be put upon that and have also used Bread and wine till Christ who now cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in myriads of his Saints came in me as few Parish Preachers do that prattle for that Supper though Christ be not yet come in them as he will ere long come nigh to judgement I suppose all save such Simplerous as either will see or at least seem to see nothing save what their Seers see may more easily discern then be ignorant But suppose it were all as true that 's here told by you three Thomasses would it follow at all from hence that I probably comply with the Pope and his faction or would it not rather free me among all save such as if they cannot by Hooke will needs have it so by Crooke from all suspition of such complyance more then such as cry out for Ordinances with the Pope yea more for meere mans Ordinances too then for Gods viz. that of sprinkling and Ordinances for Tribes and maintenance as his Priests do Is 't not a far clearer consequence to
and avenge all that disobedience of his Adversaries whose Ministry further then by his own permission it s born down by that extrinsecall force of the beasts putting forth and interposing for a time will make its own way and cleare the truth as the light both amongst and against all false ones without either maintenance or defence or so much as good countenance if that may not be had from the higher powers of the earth being such a Substantive as is well able if let alone and in the midst of not a little interruption to stand by it self in reason before any and not such a Noun-Adjective as the nationalâ— C Clergy is which cannot stand by itself to shew one glasse full of its own sense and meaning on the Scripture without some Constable or Officer joyning with it to take that honest man or woman to the Stocks or Cage that by two or three good words shall disturb them nor stand by it self to shew its reason or signification to such as soberly reason with it but must require another force then that of words to resist and sometimes the rude ones to run with stones and stop the mouths of its opponents Not by might nor power of this sort but by my spirit saith the Lord. That Dagon that cannot stand unless its worshippers hold it up in this manner before the Ark undoutedly will fall and let it fall if it will and never rise any more for me And if Papists Iews and Turks being obedient to the civill power in civill matters between man and man shall come in and uâ—e their blind consciences in their respective blind Religions they shall deceive not one of the Elect and none but such as are disobedient to what they know â—for which to stumbling they are appointed That Protestanism that can't stand if Popery Indaism and Turcism have liberty till it fall by the pure power of God and not meer man to stand peaceably by it in one Nation for fear it should dye out before them let it dye out with them all when the Lord will for me that truth which is to out-shine and out-live them all may stand up alone in its proper power and native lustre when they are gone as for such Protestants as would run to hell with them if Papists Turks and Iewes should come among them they are onely such as would never come neer to heaven if these should never come neer them at all 5 Our Doctrine of the true lights enlightning every man the truth of which is to be prov'd against I. O. and T. D. in its proper place and our calling every man to attend to the shining of it in his own conscience can be no fair In-let to the Popish Bag and Baggage for all that arises and springs from the cloudinesse of their consciences the blindnesse of their hearts the darknesse that is in their understandings in which darknesse or dark places which are in the heart the true light shines though the darknesse comprehends it not and the daâ—k minds of men consider it not which if they would once doe so well as to take heed to the day would dawn the day Star arise at last in their hearts the light shine forth the shadowes fly away the clouds scatter the vaile that overspreads them vanish the face of the covering be removed the daâ—knesse of this world in which the devill who is the Prince and Ruler of it dwells diggs deceives devoures destroyes udoes does all he has to doe who hath nothing in Christ the light nor ought to doe in them that dwell out of his reach under Christs Protection in the lâ—ght would be dispeld and the bâ—â—ghtnessâ— of a better Religion Worship Gospell Faith Knowledge Righteousnâ—sse Holynesse Salvation Redemption Kingdome then any power and glory they yet are aware off or your selves either would break forth upon them But such as your Tenet is who rebell against the light not knowing the paâ—hs theâ—eâ—f Job 24.6 and band yourselves together against the blowers of it up in men to blow it out what yee can denying it to be in any measure at all in any but very few quarrelling with the Quakers for calling any much more all to take heed to it that they might walk up in singlenesse to to what of God by it is made known in them doth both River England into a resolution to retain so much of Romes Bag and Baggage as is yet remaining and into their and the Priests wonted readinesse to receive more or all of it again if it shall so return as in Maâ—yes dayâ—s and be handed out to them by the threatning helping hand of those that have the highest handling of the Helm 6 Our Doctrine of the infallibility of the true Ministry of Christ which we say is that which is among them call'd Quakers in these dayes as in those of old can be no fair In-let to the Antichristian Bag and Baggage or to those Ministries or Ministrations for to teach which is not more taught by me then shall be proved against I. O. and T. D. who both deny it more at large in its proper place viz. that the infaâ—â—ible spirit continues his infallible direction guidance and diviâ—e inspirations to the true ministâ—y and Church which waits upon him now in such wise as heretofore is so far from leting in that it shuts out for ever their Mâ—nistâ—y all its A coutrements as false fictitious and yours also who as to your confessed fallibility are Biâ—ds of the same feather with them who as in that ye flock so must flee and fall and fail all together seeing saving onely that they ascribe infalibility to their Vice-God the Pope as yee doe not and Châ—ists spirits inspirations to his single sacred soul they count it Egregiâ—us blasphâ—my for any Minister or other to say they have the holy spirit so onely as to assure them of Gods love and acceptance much more to make them infallible in their ministry and though you hold men may have it to assure them of salvation yet as to it s assumed and infallible guidance of your selves in yours or any men at all in their ministrings now you count it little lesse then the same and differing so as to the matter of the Ministry no further from them then thus viz. that whereas they hold infallibility â—omewhere but falsely enough fixing it to that false subject the breast of their Arch-Bishâ—p Vicarâ— of Christ and supream Master-Minister here on earth yee deny it to be in anâ— Ministers at all now to the utter uâ—mâ—nistring of your selves and evincing it yee are none of Christs any more then they But so to teach that all Ministries that pretend to Christ are fallible in these dayes and not one Christian Ministry infallible throw-out the earth Nor any one of all them that are in England at this day no nor yet so much as that of your own is a Doctrine and a peice of news which if
finite so making either two Righteousnesses of God whose Righteousness is but one or else distinguishing that one into two sorts finite and infinite which is but one in kind viz. infinite and everlasting though dwelling in different degrees in God Christ and the Saints but well maist thou do this whilest thou makest so many Christs as thou didst at the Dispute and hast done since in thy crooked Account thereof I say is not that Everlasting Righteousness of his working in the Saints and bringing near to them Isa. 46.13 as everlasting as infinite as of old and of as infinite value every where as it is any where in that Body of his whereof he is the head as in that Person which was the head of his body Yet T.D. denies it to be of any worth to justifie and affirms it to be but mans own Righteousness which is dung loss and rags procuring no more to him by desert then his wickedness which merits no more then Condemnation and in further evidence of this let thy own words p. 15. and p. 22. be well considered and compared where thou sayest thus T. D p 22. Do you think that the Righteousness which the Apostle calls his own Phil. 3.9 was not Christs Had he any Righteousness which he had not received And yet that Righteousness which was in the Apostl never was in Christ as the subject but was wrought in him by Christ as an efficient cause and Christ had an inherent Righteousness in respect of which he was said to know no sin and to be a Lamb without spot or blâ—mish Are not here then two Righteousnesses And they serve for two different ends the one for our Justification the other for our Sanctification the one gives us a Right to the inheritance of the Saints in Light the other makes us meet for Possession And p. 15 all Our Righteousnesses not our unrighteousnesses onely are as filthy Rags Rep. Oh Rare and Base What Whirle-pools and Whirle-gigg and Whimseyes and Gimcracks are here Compound all this deep Dâ—vinity of T.Ds. together some of which but not all for other some the blackest of his Brethren I believe will blush at is that which others store themselves with by stealth out of the Common standing-stock of Theology which few Divines dare stir a foot from and here is such a manifest Mess of medly such a heap of Hotch-potch as scarce ever crept out so openly upon the Stage before since the world which should be Christs School was by its Disputers and Schollers made their Fencing-School against Christ and his Disciples I shall Segregate the absurdities of this absolute parcel in which else they may by unseen being jumbled together among some undeniable Truths and set them down in their own Colours to the view of all 1. Mark Reader How T. D. divides the Righteousness of Christ inherent in himself and imparted from him to his Saints which who is not so Blear-eyed that every single object seems double to him cannot but say and see is one and the self same into two Righteousnesses one of which though he confesses they are both Christs and wrought by him alone as the efficient was notwithstanding as he sayes never in Christ as the subject at all 2. How these two points hang together as well as things can do that are all to pieces viz. that Paul had no Righteousness which was not Christs and which he had not received from Christ and yet that which he received from Christ Christ never had in himself nor was it ever inherent in him which if it doth not contradict the School Maâ—imâ— which no well skil'd Scholler disowns of Nil dat id quod in se prius non habet vel formaliter vel virtualiter saltem eminenter nothing can give infuse or derive that to another which it first hath not in it self and which resides not in it self as the Subject wherein the same one way or other is or formally or vertually inherent which I 'le not spend time here so nicely or exactly to examine yet I am sure it expresly and egregiously disagrees with those undeniable Testimonies of the Scripture which faith not onely Iohn 3.27 A man can receive nothing that is of God Grace Righteousness c. except it be given him from above but also that in Christ are bid all the Treasures of Wisdom and Knowledge that in him dwelleth all the fulness of the Godhead bodily Col. 2.3 9. That the Spirit of Grace a manifestation of which is given to every man to profit withal according to the measure of the gift of Christ who taketh of his own Glory Grace c. and giveth to his Saints distributing to everyone severally as he will is by the Father given first to him not by measure that his Disciples may also as they do of that fulness which dwells first in him receive of the same in some measure Grace for Grace John 7.16 and 3.34 And this stops that creep-hole whereby T. D. wots he winds himself out p. 37. where he saith Christs Righteousness in the Saints was never formally existent in him as the spirits are in the brain for as the spirits are in the brain and communicated thence to other parts of the body so the Graces of the Spirit are all in Christ the head and communicated to all the Members of his body as truly and formally as the Typical ointment that was poured on Aarons head was communicated from thence to his beard and ran down to the skirts of his clothing 3. Note well how that very Righteousness which was wrought in the Apostle after his Convertion by Christ and received from Christ and so by T. Ds. own confession was Christs is by T. D. first divided off from that Righteousness which was inherent in Christ though it be Christs as well as the other and indeed as undivided from it as Christ who is indivisible is within himself and set apart and aloof from it as quite another us if it were scarce any kin to that that dwelt in Christ the head and not onely so but secondly pacht and packt up into one with Pauls own Righteousness which he gloried in before his Convertion for what Paul calls his own was that he had of old and had left and lost too as dung and loss as much as he once thought it gain before ere he received any from Christ and disgraced and digraded so far below it self and its own true worth and dignity as to be Ranks with Pauls own yea to be made and counted on as no other but his own the self same as he and the wicked Iewes as T.D. sayes p. 21. who were as ignorant as our Priests are of Gods Righteousness went about to establish to their Iustification he makes that Righteousness those good works which by Christ we are enabled to perform no other then Our own good works Our own Righteousness all which as well as our unrighteousness T.D. Beckons but as filthy
is not of Faith yet when thou lookest with clearer eyes who canst now see with no better then thou hast thou wilt see that he no where opposes grace and Gospel good works â—aith and the works of Christ in us Faith and the fruits of the Spirit of which Faith is one much less as thou faiâ—est Faith and it self as a work but joyâ—s all these in One as God and Christs single and singular gift of grace to us under the Gospel as that one perfect and personal Righteousness by which as a cause thereof we are made meet or worthy to be justified in his fight by which works that of Faith together with them justifying us as a work as well as an Instrument to receive Christ and his other operations wrought in us by it all bâ—â—sting as blind as thou art not to see it is Eternally excluded forasmuch as both it and the rest are a gift as well as works given to us by him to perfoâ—m For which the glory belongs onely to the giver and not to the receiver at any hand T. D. thou sayest as p. 25. 1. Pamph. the Scriptures attribute our Iustification to the Righteousness of Christ in the same sense that they deny it in to works Rep. That 's true if by the Righteousness of Christ thou intend the Righteousness of his working in us and by works those works of our working without him but utterly false if by his Righteousness thou mean what he works without us and by works what works we work onely in him for the Scripture attributes Our Iustification to this latter as to the former it attributes his Own of both which he beinh the onely Authour not unto us O Lord not unto us at all but to thy Name onely be the praâ—se who dost not as thy supposed Ministers suppose meerly that thou dost but far be it from thee so to do Shall not the Judge of all the earth do Right First count men just that are unjust in this world and not make them so till the World to come but first justifie the ungodly from their ungodliness and make them Godly and then countest them to be such as thou hast made them But awake O ye divine Diviners and see what a dream you are in who deeming the Lord to be no other then like your selves imagine your selves as pure in his as you are in your own eyes though ye are not yet washed from all your filthiness nor yet believe you need be so in this present world whereas he that condemneth the Iust and be that justifieth the wicked in his wickedness and I crow God is not an Abomination to himself both these are an Abomination to the Lord. And hence is one ground of your so miserable a mistake in that ye take as ye confess your selves Iustification in its meer forraign and not in its neer and proper signification viz. a counting and not a making of them just who are not so whereas Iustificaâ—e and Iustificari is Iustum facere and Iustum fieri to make and to be made just properly and pâ—imarily and then consequently and secondarily to think and to be thought so but you fleeing afar off in this and many more points from proper names into forraign acceptations that ye may be as far as may be from such Truths as most torment you will needs in this world at least have the words to justifie and be justified sanctifie and be sanctified to import and found forth no more then injustâ—m improbum justum Sanctum putare putari justificare sanctificare ri in no wise to be Ex injusto improbo justum sanctum facere fieri as if in this life God having somewhat else to do could not well have while to make people Iust and Holy and therefore they being also well contended so to be left did agree to leave them to the liberty of their lusts under some certain toleration to live in them and yet to think them Iust and Holy in the mean while notwithstanding and then hereafter when men are more willing to it and himself a little better and more at leasure to do it to make them Iust and Holy by some Pâ—pisb Purgatory in the life to come But Friends have a care however of what you do in this case which is of no less then Eternal Consequence to your immortal Souls for assuredly let Paul and Iames himself Iam. 2. determine it if you will whose sence T.D. thinks he hath 〈◊〉 on his hand yet you will find it so that ye can be no further justified then ye are sanctified in the sight of either God or men that are after the heart of God yea if a man say he hath Faith and have not works can Faith save him Can it profit him Is it not dead Yea knowest thou not O vain maâ— that as the body without the Spirit is dead and can do nothing so Faith without works is dead also Is it not made perfect by works Was not Abraham and others justified by works See ye not then that by works a man is justified and not by Faith onely Yea quoth T.D. approved by men but not absolved and accepted of God by works Rep. then let Paul speak Rom. 14.17,18 The Kingdom of God is Righteousness Peace and Ioy in the Holy Spirit he that in these things seereth Christ is acceptable to God thereupon surely as well as approved of men Though therefore ye dream pleasantly while ye are awake and bless your selves saying Aha I am warm I have seen the fire becauâ—e in the Letter where ye read by the halves singling out of it what best suits with and serves your sinful desires and leaving out what serves to the crossing of your carnal lust and corrupt affections you have been flashily and more shalowly then solidly read of a Declaration of a Righteousness and good works of another even Christ whereby onely men can possibly come to be saved never heeding at all that this Righteousness of that other is to be wrought in the Saints by him who wrought it first in his own Person before ever they can be justified by it and their Salvation truely wrought out by it which we confess is to be wrought out by it alone and not by any that 's meerly mans own yet when ye come to see what a meer painted Paradice ye have been led into by that false flash of your justifying Faith without works concurrent which is but the fruit of your affectionate fancy which would fain have it so that you might be saved by Christ and yet serve your selves you 'l find that you and your whissling faith have in all this been but as Igâ—is faâ—â—â—â—â— going before and Ignoramus faâ—â—â—â—â— following after And though to Ring back a little to you here to the Tune of F.Os. Talk Mutaris murandis about this matter of Attonement with God by the blood of Christ p. 125,126,127,128 of his English Pamph.
Ye King a Requiem to your Souls saying with him Luke 12. Soul thou hast been disquâ—eted perplexed and intangled about these considerations as all men are more or less without exception how thou mayest be Reconciled and at Peace with God or have an attonment for that guilt which Super naturally thou art sensible of and how thou maist attain to true blessedness and come to the enjoyment of God and thou hast miserably groped up and down in the dark not able to â—â—me to any satisfaction what will become of thee in time to come and no way able to stand against the uncontroleable convictions of thy own self-condemning Conscience yet now Soul take thine ease eat drink and be merry there 's merit enough in store laid up in the Righteousness that Christ wrought in that single body of his that long since liv'd and died at Jerusalem for the sins of many years past present and to come so that there 's no need of any Righteousnesse to be wrought as in order to thy Justification and Peace with God in that sinful body of thine own it must may safely fith the Righteousness by which thou standst justified in thy sins as T.D. sayes David did in his murder and adultery resides without thee in another person â—â—n as long as it lives let the Popâ—sh Merit-mongers run when they have no good works of their own to their Treasury of the Saints meritoriâ—us gâ—â—d works the merit of which they buy of the Pope for money and by which they have indulgence and pardon for all sin for many years to come and let the Qua. run to that Righteousness they talk of which is to be wrought by Christ in the persons of men before ere they can be justified with God here 's that which shall administer to all and every one of us satisfaction as to all these things as Plenipotentiary to the quieting and calming of our spirits and cut off any further enquiries after such a thing as Goodness Righteousness Holiness though that of Christs own working as the Qua. say in our selves in order to our peace with God here 's that that gives us wherein to acquiesce and wherein we will be satiated viz The Doctrine of the Scripture which gives as glorious incontroleable a conviction of Peace with God by Christs Righteousness without us not within us as the Qua. prate as that Light in our Consciences they tell us of gives uncontroleable convictions of our sins there it s revealed to those say I the eyes of whoâ—e understanding are blinded by the God of this world that its Christ without and not Christ in us or else the Devil and his Doctors are blind say I which is the hâ—pe of glory and upon which we are lookt on as no Reproâ—ates So that O Soul I would not have thee to cry out of wrath and wo nor sing to thy self of Iudgement but of mercy to the Lord do thou sing yea I must needs cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found an easie broad way to Life by applying the good of another to my self as mine as truely as if it were in me inherent so that I need not turmoil myself as some do and as the Qua. who cant beleeve that what Christ has is theirs till they see it conveyed and derived from him by way of participation to themselves We can beleive that all that Christ hath is ours though all that we have is our own and need not be forsaken for his sake I have found that without me which in vain the Qua. seek elsewhere as within them waxing foolish in their Imaginations viz. the businesse of attâ—nement reconciliation and acceptance with God which they are contriving to find by Christ within them to the producing of such horrible effects and fruits as tedious doing good and induring evill for their Tenets as we are loath to expose our selves toâ—â— What have they not done What have they not suffered What miseries extitusque infelices have not the Qua. puld upon themselves ubivis gentium quo impelluntur Fanatici by their faith and doctrines of Devils so I.O. of Qua. doctrines Ex. 3. S. 35.36 and T.D. and T. Rumsey of perfect holynesse in this life let them meditate terrour and dream of dread and bring themselves into Bondage we will cast these troublesome things far away from our thoughts though we do sin and he that commits sin is the servant of sin as they tell us yet whatever bondage we are in to sin we will not be under the spirit of bondage so far as to fear wrath or dread any danger so long as with such a glorious soul appeasing light which say I is the Devill transformed into an Angel of light in you the doctrine of satisfaction and attonement by the blood of Christ the Son of God comes in upon us This is that that astonisheth us another way so that we can't be astonish't nor afraid of any amazement about the matter of our our sins this conquereth all the Quaâ—â—â—s of conscience this ravisheth and satiateth our souls that though we may yea must sin while we liâ—e yet they have been already reckond for with one that is Our Righteousnesse without us though his Image is not formd nor his righteousnesse wrought in our selves This is the designed of the Apostles discourse to the Romans to prove justification by faith without works of ours by Christs righteousnesse imputed to us as ours to justification before it be infuâ—ed to our sanctification when the Devill is blind say I Oh with what glory and beauty to them that see so much as we do in the worlds glory and the lust thereof with what full and ample satisfaction this Doctrine breaks out this is that we looked for this is that we were sick for want of the knowledge of being wounded by the light of God in our consciences for our sins and withall in such love to them as to be loath to leave them or depart from them viz. to beare of a way or Saviour whereby to be sav'd in them and that we have now found and though we once câ—yed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were at our wits ends feeling our selves sinking to hell yet this Christ without us without whom we also are feeling neither him us nor our selves in him this and not in the imaginary Christ of the Qua. within them is the stone by which we will stay our minds in as perfect peace as we can by putting away the sense of sin and the evill day far from us Ex. 2. S. 28. Dicat quod quis que volet ex hac opinionem non dimovebimur Though I say these things are in truth the sum and substance of your sayings the very Image proportion lively pourtraiture of your dead faith which ye count living and saving and justifying and what not Yet as the Lord lives you l find it dead even thou I.O.T.D. and your fellowes as well as we have done who
otherwise Christs own works absit blasphemia are no more works and of no such force and worth as thou blushest not to blaspheme so as to say they are not p. 17. as to merit justification Yea so necessarily is it of such good works as are wrought in us by Christ that otherwise grace it selfe were no more grace for what grace is that of being so or so so long as we are not in truth so as we are accounted to be accounted justified accounted accepted with God and accounted his Children heirs of his Kingdom Righteous Holy saved from our sins which whiles they abide the wrath of God abides and condemnation and cursing hangs over the head of the Subjects thereof and yet not really to be so as none are and as nemine contradicente without all contradiction none can know themselves to be till Sanctification which is the evidence for heaven and that which to us and all men shewes our Title to all the foresaid Priviledges and Prerogatives doth appeare upon us I say what grace is all this What Salvation from sin whiles sin remaines What Redemption from the and curse the effects of sin while sin the cause thereof rests on us unremoved all this faith of the favour of God is but fiction this hope of heaven but vain groundlesse heartlesse and frustraneous this divination of T.D. a meer dream of a hungry thirsty man that dreames he eats and drinks but as it s said before his soul is empty and when he awakes behold its another matter Oh but quoth T.D. the Spirit of God the 3d person in the Trinity he does apply the righteousnesse of Christ to us to our justification and so we are justified perhaps say you Qua. what you will and not upon account of Sanctification of us by his work grace of in our hearts and so that phrase justified by the Spirit which ye insist so much on 1 Con. 6.11 may be meant of the Spirits application Rep. Mark Reader for having run throw the other 3. I return now to the 1st of the 4. Scriptures that we urged from and T.D. answers so lamely to T.D. sayes perhapse it s meant of the Spirits application to which I say 't were better for T. D's cause if it might be so meant but for one reason I shall shew it may not must not cannot unlesse T.D. means a nigher kind of Application then I am sure he does for if by justified by the Spirit be there meant of the Spirits outward Application onely or imputation of Christs Righteousnesse without us to our justifying before God then the work of the Spirits washing and sanctifying us also must be meant of the Spirits outwaâ—d Application only and meer imputation of the cleannesse and holinesse of Christ to us for our washing and Sanctification for Paul sayes the same of them they all hang on one string and must run the same way and be taken in the same sense relating all to that one Author thereof the Spirâ—â— Such viz. Drunkards Effeminate Adulterers c. Were some of you but ye are washed but ye are sanctified but ye are justified by the Spirit of our God so if one 1 justification be by externall application onely then the other viz. our washing and sanctifying is but by such an empty application and outward Imaginaâ—y account and imputation onely and not by the inward Holy operations of the Spirit And indeed all your grace is one part of it as well as another by such outward Application and meer Computation onely and not by any true Real internal Application of Christs Righteousness sufferings and blood to your Souls and Consciences to the purging of them from dead works to the true serving of the living God your Iustification is by imputation and outward Application your Washings Regenerations Sanctifications Holinesses Renovations and all ye have is by such a meer Imputation and Application of what is far off you in Christs person to your selves so that what ever he is in whom is no sin you will deem and dream that God deems you so to be upon nothing but a meer blind confidence and conceit that swimmes in your brain that 't is so when 't is no such thing God knows and so as one that being at the North of Scotland hungry and naked should in his thoughts onely apply a garment or a mess of meat to himself that 's as far off him as the South of England must needs perish for want on 't if it be brought and applyed no neerer to him then so so you in all your Applications of Christ and what ever is in him who is as far off as Heaven whil'st you are but on earth far enough from thence the Lord knows must necessarily faint famish perish pine and starve till ye come to witness Christ and the Robes of his Righteousness and Holiness within your selves and eat his flesh and drink his blood and put him on a little more effectually then ye do by all your dead faith and your eatings and drinkings of bread and wine for all your imagined Spirits applyings and imputings by which that the whole world which dâ—th already may and you together with it lye still in wickedness ye are ever dispelling and disputing all true inherent hâ—liness out of doorâ— And so being but in a meer Aery talk and vain thought of things that ye are in them when ye are out of them and not doers your selves of what ye hear Christ hath done for you before as an ensample that ye should by his Power in the leadings of his Light and Spirit do the same ye do but deceive your own Souls and as both Paul and Iames who both agree and we with them against you in this do truly tell you as Righteous and Religiâ—us as ye seem to be to your selves and each to other all your Religion is but vaâ—n and your hopes that ye are this and that in the account of God that ye are Iust and Pure when really ye are nothing so will prove abortive and as that of the hypocrite when the Lord takes away his Soul no other then the giving up the Ghost for Gal. 6.3,4 if any man think himself to be something and that he is thought of God for that holiness which is in another without him to be something when he is nothing and witnesseth neither that other nor his holiness within himself he deceiveth himself but let every man prove his own work and what he doth by the Spirit of Christ within himself of the Will of God and then shall he have Rejoycing with in himself alone or at least alsâ— and not in another Person without him onely and he that glorieth will glâ—â—y in the Lord Christ in him the hope of glory in the Lord in himself in whom the Seed of Israel finds Righteousnesse and strength and Salvation from the sin is Iustified and shall glory I a. 45. 21 22 23 24 25. or not every one that commendeth himself
Spirit but the dark Lanthorn of their own Imagination Ah poor deluded Soul I. O. whom I pitty more really and unfeignedly then thou the Quakers and for pitties sake dare not spare sharpnesse towards thy proud-fleshly Wisdom that interposes and opposes it self against the Light and Power of God in a shew of Science falsly so called that thy Spirit may be saved in the day of the Lord Jesus Thou talkest of certainty of thy Rule which is the Letter and of stedfast Relief against all Vncertainty thereby Alas poor heart whence come all those huge heaps and whole Chapters of Vncertainty it self which thy Tâ—o Treatises doth wholly stand in but from that utter Vncertainty that is in thy meerly literal Rule which thou there Treatest upon that is so far from stedfastnesse that thou art forced to Confesse more variety in it at last then at first entrance to Treat on its fixednesse thou wast either witting or willing enough to do which Rule or Letter as much as it hath been and is capable to be wrested is not by far at such uncertainty in it self as ye that Profess to be Ruled by it and stand upon it as your Basis are at endlesse odds and infinite uncertainty in your Conjectures and Guesses about it insomuch that it grieves me not a little for your sakes to see your Souls so sunk over Head and Ears in Confusion and confused Noises about it in which the sweet still voice and silent whisperings of the Spirit of Christ within can have no Audience in that crowd of Pro and Cons that ye are cumbred with about your very Foundation which ye have not found yet so as to this day to abide fixt and firm or to be quiet concerning it in any Academies upon earth but in vain Ianglings in all Corners thereof from one end of Christendom to another Yea I professe in the sight of God that in such grief and bowels I write about it that this Page and Passage passes not from under my Pen without being watered with many Tears for your sakes whom I see perishing by your own Iuglings unlesse happily ye will yet be pull'd as Brands out of the fire And in no wise think I.O. that I am so Angry at your Folly which the Deceit may suggest unto you as offended at the Enmity it self that flyes up within you and befools you And seeing that thou I.O. seemeth to beg wish and hope for such a thing Crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in case of novelty of Points and variety of Lections as nor seeing any means of being delivered from utter uncertainty in and about all sacred Truth that those who have more Wisdom and Learning and are able to look throw all the Digladiations that are like to ensue on these Principles would nather take the pains to instruct thâ—e and such as thou art then be angry or offended with you that ye are not so wise or learned as themselves And desiring such as are shaken in mind to read the useful Miscellany Notes of as thou callst him the Learned Mr. Pocock Reply 1. Not as one Angry or Offended that ye are not so Wise or Learned as my self Nor 2. As one pretending to much of that ye call Wisdom and Learning which lyes more in outward Tongues Arts or Sciences falsly so called then in that of the Spirit for want of which Peter calls men never so wise and well Learned otherwise both unlearned and unstable and for all their buste buslings about it not Openers but Wresters of the Scripture to their own ruine which shelly shallow Theory into things of that nature perhaps I have forgotten more of for the naked Gospels sake then many of our Preachers of the Gospel for Pay ever learned and yet have enough left whereby to discern many Country Teachers or Doctors to be Dunces in it yet what ever my measure is more or lesse further then as an Earthly Talent foolish Instrument or Wooden Tool for a long time laid aside and here taken up again to serve the Truth with against those that fight therewith against Truth it s utterly lost and become dung and losse it self to me for the excellency of the knowledge of Christ my Lord that Spirit in the Spirit and Truth in the inward parts And of that aforesaid thin foamy Speculation I acknowledge that many of you have not only much more then my long since Countrified self but much more also then either does good or does you good unlesse ye had more of the true Wisdom from above whereby to use it to a better end then ye do Yet 3dly As one who have obtained so much Mercy and Ability froÌ„ God to see throw all the Digladations that are likely to ensue on the Principles that are now in agitation among your selves as wel as between the Quakers and your selves I herein take so much pains as is worth so much Patience as ye men of War are like to have with me for so doing and tell you in the Name and Dread of the living God whether ye bear or forbear that the shakings of mind that are among the learned Lievtenants of Antichrist at their Gates of Hell as honest Iohn Hus and learned Luthur stiled the Vniversities about their own literal and fallible Foundation will assuredly end in the final fall of it as a Foundation and all the Digladiations of those swattering Sword-men who pretend to be fighting with the Sword of the Spirit about their supposed Sword of the Spirit i.e. the bare outward Letter which they mistake for the Word of God when in Reality they are at it with but the Scabbard about the Scabbard will end in no lesse then the very sheathing of the true Sword of the spirit in the bowels of the Babel builders that are so blindly busie about it in their divided speeches confounded languages and in the bringing down the Babel which ye all agree to build upon it whereby to over-top the light and Truth it self the Letter talks on the fall and coming down of which Tripple Tower of the Tripple Tribe of Levi the Clergy or lot as they call themselves of the Lords own Inheritance hath already raised from their Thrones all the Kings of the Nations and moved Hell from beneath to meet them Isa. 14.9 And what work more will attend this great Catastrophe of that Chaos even the Old Heaven and Earth the worldly Rudiments of which begin to melt and the frail foundations thereof to shake that they may remove and the New come in place that must remain will as the Lord lives make the Eares to tingle in a little time to come that now refuse to hear of it from the Tongues and Pens of the Lords Prophets to whom it is revealed and their minds amazed and their Hearts shake and shiver that harden themselves against the troublesome Testimony of it Wherefore if thou art in earnest in thy Enquiry I tell thee I.O. by way of Answer
he calls it but also that there are many mistakes in those Books that are out of his own hand writing which is no better then snares and bands a certain piece of contradictory net-work of his own composing to the catching and binding down himself wherein he hangs hampered intangled and tumbled up and down in his own fruitlesse contests fallible perswasions and perplexing self-contradicting conjectures so that there 's scarce a Chapter or so much as a Lection in it fully free from or rather not fully fraught with some or other of his uncertain conceits and certain confusions about the defending of his Assassinated Assertion one while Asserting and striving stiffly to maintain it in the very rigidity universality and utmost strictnesse of it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not the Iot or Tittle of the Original Text is added altered lost mis-transcribed sometimes Assenting to the contrary onely begging that all various Lections of what sort soever one or other without exception may be excepted from the account of various Lections and then Asserting that his Assertion on that condition will stand entire concerning the entirenesse and integrity of his Text to a very Tittle Now then since it is so 〈◊〉 at the outward Letter of the Scripture not only in its Translations which I.O. himself Asserts to be so universally altered and corrupted from the Originals but a little also in its Copies of the Original is by I.Os. own confession both so abundantly altered by the addition of the Points since the first writing and the Variations of so many severall kinds as himself enumerates and at best so easily so infinitly alterable as that at the wills of men exercising their critical faculties about the Text it may by Transposition and Transcription of one Letter for another or supposition and subscription of one Vowel for another be turned divers contrary wayes and subverted in its sense so exceedingly that some one word instancing in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. p. 24. may as it may be pointed or printed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afford no lesse then eight severall senses as distant from one another as life and death seeing also that there is no relief against all that huge heap of uncertainty that is found among the founders that are continually confounded within themselves about their sickle foundation unlesse they will be perswaded to come to that firm inâ—allible sure foundation and inalterable Rule of all Truth the light word and spirit of God in the heart but their own vain empty groundlesse confused thoughts imaginations conceits fancies fallible perswasions and opinions taken up by Tradition from each others Tomes Treatises Targums and Talmudical twatlings as if there were neither Light nor Spirit nor word of God throughout the whole world whereby any soul saving Truth can possibly come to be known or entertained at any certainty further then the Text-tâ—ining Text-men tell and teach it forth either by their Oralâ— Talkings for Tythe or manifold Translatings of it out of their falsely supposed entirely Transcribed Copies Shall we then think because I O. to the contradiction of himself so thinks and imposes his own thoughts on us as uncontroulable proofs that there is no variation in the Copies we have from the first Manuscripts of the Scripture but that they are come to us without the least interveniency of any such mediums or wayes as are capable of giving change or aâ—teration or obnoxious to fallibility in the least Syllable or Iota p. 10. 153. or that the some varieties that I. O confesses R. Aaron and R. Moses found in their exact consideration of the Bible were small and of no importance to the sense of any word p. 179 especially since with I.O. if a body might take his Tattle for Truth every Letter Tittle Iota there Transcribed was a part of the word yea no lesse then the Word of the great God wherein the eternall concernment of all soules dothâ—lâ—e p 168. 169 Shall we think because I.O. thinks so p. 17. that there is not any colour or pretence nor any tollerable evidence from all the discrepancies in the Copies themselves that are extant that there ever were any other in the least differing from these extant in the world Shall we think because I. O so thinks p. 181. 193. that all that yet appears impairs not in the least the Truth of his Assertion that every Tittle and Letter that was in the Original Copies remaines in the Copies of the Original to this day without any losse or any alteration or passing away of one iot thereof and that with them that rightly ponder things abovesaid there thence ariseth nothing at all to the prejudice of that his so often o're and oâ—re again affirm'd Assertion And if men must deal by instances in this case as he sayes and not by conjectures though himself gives us no instance of any one Copy of which he can say unlesse he had the Autographa by him that it agrees every Accent and Syllable therewith upon any better ground then his own bare conjectures yet if I had not given him instance enough of whole words verses books prophesies c. lost of inspired mens Scriptures doth not I.O. himself give us instanâ—es enough of variety of Lection to the assuring us of the falsenesse of his first Assertion which instances of his own insisting on are obvious to all Readers of his Book and believed by us to be true rather then his idle talk to the contrary of his Texts integrity to a Tittle And is there any reason as he sayes of himself and his adherents Ep. p. 28 that we should be esteemed Ridiculous because believing our own eyes we will not believe the Testimony of I.O. imagining otherwise then the case is according to his own instances dealing by conjectures against his own instances a man deservedly of no credit with us running in ridiculous rounds and asserting that to be Truth which we know from his own Book to be utterly false Shall we think that the literal Text in the very Transcripts he so talkâ— for is any other then he cals it as to its most ancient Translation a corrupt stream a Lesbian â—ule p. 15. 16 or any other then some call it a nose of wax no certain stable 〈◊〉 or standard to try all Truth by guide throughout in the knowledge of the will of God Shall we think because I.O. thinks so strangely that so corruptible and corrupted a stream as the meer Letter now is since vitiated and interpolated can be judged a fit means to judge the fountain by i. e the Light Word and Spirit it came from and a fit measure to correct and authoritatively to examine and determine those Originals by Shall we think because I.O. hath and uttereth such high and hyperbolical thoughts apprehensions and affirmations of
Inhabitants of that earthly Jerusalem which is from beneath the fleshly Church of Jews and Christians according to the meer Letter which is in bondage with her children Isa. 8.14 28.16 1 Pet. 2. And that it is Christ Iesus alone and not the Scriptures that is there call'd the Foundation is most evident not onely from the Text it self wherein Jesus Christ himself is instanced in as such for the same that is call'd the Foundation is there also call'd the Corner-stone but also from other Scriptures whereby the truth hereof is yet more illustrated viz. Isa. 28.18 where speaking both in the foregoing and following Verses of the false Foundations short beds narrow coverings and lying refuges that the Drunkards of Ephraim that erred from the simple plain truth thorow the Wine of their own Wisdom and were out of the way and stumbled in Wisdom and Iudgement thorow the strong Drink of their own devised Doctrines so that they could not discern nor learn the Lords Doctrine that was divined to them thorow the stammering lips of such as ministred Precept upon Precept Line upon Line here a little and there a little among them he summons all to fix their Faith on the one onely true and firm Foundation saying Behold I lay in Sion for a Foundation a Stone a tryed Stone a precious Corner-stone a sure Foundation he that believeth shall not make haste Where it 's very observable as it is in Eph. 2.20 That the self-same that is called the Corner-stone is also ca'led the sure Foundation Likewise 1 Cor 11. where it's expresly said That other Foundation can no man lay then that is laid which is JESUS CHRIST Now if no man can lay any other Foundation of the Church which is God's Building then Christ whom the Apostle sayes ver 10. He himself laid as a wise Master-Builder according to the Grace of God given unto him Then all things else besides Christ the Word of God the Light of the World and that measure of Light that shines from him which is not divided from him any more then that of the Sun from it but one with him whatsoever men go about to lay as the Foundation of the Church and her Faith Hope and Obedience are not truly really and properly so but imaginarily supposively fictitiously so and but falsly so called meerly seigned found out and founded onely in the Fancies of foolish blind Babel-builders which Founders and their fictitious Foundations must be confounded For the layers of a false Foundation and such are all they that with I.O. lay the Letter or Traditions with the Papists and Iesuits he justles with or any other then Christ the Light must come to confusion as wel as the meer Formalists their Wood Hey Stubble Trash Imitations empty forms and such like Superstitions and all sorts of Superstructions of the Babilonish Builders upon the true Whereupon as much as J.O. blesses himself in his holding the Foundation and feeds himself with hopes of salvation so long as he is found holding that though he build Hay and Stubble upon it and his Works come to be consumed saying p. 160. It will be well for us if we be found holding the Foundation if we build hay and stubble upon it though our Work perish we shall be saved Yet alas poor deluded man J.O. thou mistakest thy self exceedingly it would be well for thee indeed if thou held'st the Foundation Christ the Head the Light of men thy person might then be saved though thy Work of wood hay stubble will assuredly perish in the fire But thou art far from being found holding that Foundation then which there is no other and found laying another even thy uncertain Transcripts of the Greek and Hebrew Texts and an outward fallible Letter and its Points and Syllables and Tittles and Iota's one jot or tittle of which if it fail thou confessest all thy Faith and Fabrick of Religion falls to the ground confessing also that 't was not impossible for the chiefest Transcribers thereof to mistake in any thing yea that they did fail in their Work so rasing thy false feigned and fallible Foundation to the ground and pulling down thy House with thy own hands like the foolish woman And as for the true Foundation Christ the Light and Spirit which are infallible stable firm fixt sure and certain as every true laid Foundation ought to be and is though thy flexible Letter is not so which is of it self an Argument of its not being the Churches Foundation of Faith and Obedience This true one I say is by thee trampled on and flouted at under the Names of Nescio quod Lumen quem Deum seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deo quopiam melius merae Tenebrae aecitas fines salutares quod attines non sufficiens ad salutem Christus Fanaticorum imaginarius fictitius qualitas nescio quae divina seu anima Mundi omnibus misia quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit i.e. vere nihil Ex. 4. S. 15.17.21 Doctorem infallibilem nihil habens commune cum Scripturis Ex. 3. S. 22. I know not what Light what God or cornucopia better then any God infallible Doctor inconsonant utterly with the Scripture imaginary Christ of the Qua. I know not what Divine Quality or Soul of the World made up of all things that is all things and truly nothing Moreover if none can lay other Foundation then Christ then Paul himself by these words Ephes. 2.20 Ye are built on the foundation of the Apostles and Prophets cannot rationally be concluded as he is both senselesly and reasonlesly conceived by I.O. to intend any other Foundation then Christ himself neither can he be understood by any that have common understanding to intend himself and other Prophets and Apostles or his own and their meer outward Writings for then there are two whereof they must have one Foundation of Faith and Obedience and we another they Christ the Light and we them and their Letter which is an absurdity utterly unbecoming men call'd Christs Ministers to imagine seeing the Foundation quicquid id est of the Church and her faith hope and obedience from the beginning of the world to this day is but one and not many yea as the Faith is one and the Baptism one and the Temple and building one and the Body one and the Spirit one and the Lord and God and Father of all saints is one so the Foundation is but one what ever it is Eph. 4 5 6. Or else secondly if there be but one foundation for us and them to stand upon and that be the Apostles and Prophets themselves or thei Writings then Incidit in Scyllam c. the Apostles and Prophets must be supposed to be built not upon Christ but upon themselves their own Writings as to their faith and saving knowledge of the truth or at least on the Writings one of another which is an Imagination as if not more absolutely absurd than the former yet of the two I.O. having
Paul said no other things then what Moses and the Prophets said should come John Baptist came for a witness to bear witness of the light that all through him might beleeve God sayes If the Israelites observe not all the words of the Law written in that Book of Deuteronomy he would make their Plagues wonderful Christ expounds to his Disciples all the Scriptures in Moses and the Prophets concerning himself bids Search the Scriptures as testifying of him Paul sayes Whatsoever was written afore time was for our learning that we through patience and comfort of the Scriptures might have hope He says To write the same things to the Church is safe John sayes he writes his Epistles to the Saints that their joy might be full Therefore the outward Letter of the Scripture is the onely Rule of all faith and Divine worship and not the Light and Spirit of Christ ye only call to nor any internal Revelation whatsoever ficta vel facta In which of all these Scriptures the Title and Authority of the only most perfect standing Rule of Faith Life and Worship is either expresly or by any true mediate much more any immediate consequence ascribed to the Scriptures who can finde but he 's that not blinde There is but one of all the places viz. Gal. 6.16 where that term Rule is at all expressed by which as I have said and shewed above is not at all intended the Scriptures but Christ the Light and his Spirit and some of them mention expresly neither the term Scripture nor Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such as have in them terms equivalent to that of the Rule neither express nor imply at all the Letter of the Scripture as that of Psal. 19.7 8. and that of Isa. 8.19 20. and that of Rom. 10 17. and that of Eph. 2.19 20. where by the Law and Commandment and Testimony and Statutes of the Lord rejoicing the heart converting the soul enlightening the eyes making wise the simple is expressed the Lamp and the Light Prov. 6.23 and by the Word in the hearing of which Faith comes the Word hid in the heart nigh in the heart and mouth to hear and do Psal. 119.105 Deut. 30.12.14 Rom. 10.8 The Law in the heart Isa. 5 1.7 Psal. 37.31 The Law in the mind which the Law of sin and death in the members wars against Rom. 7.23 The Law of the spirit of life which is in Christ the life and light whose life is the light of men that made Paul free from the other Rom. 8.2 Which light shines in the darknesse that is in our very Doctors hearts but the darkness comprehends it not The Statutes of God and Judgements to be put into the minds of men according to the tenour of the New Covenant typified by the Old where the Statutes were with Pen and Ink written and engraven on Tables of stone and by the Foundation of the Prophets and Apostles Eph. 2. Christ the Light as is above declared and not the Writing and Letter and Text in which the internal truth is but ad extra declared and by that sure Word of Prophesie ' 2 Pet. 1. not the Scripture but somewhat within as I shall shew more abundantly by and by and by Moses and the Prophets Luke 16. Writings within as I shall shew anon All which were and were the onely perfect pure right inalterable standing Rule long before any external Text or Letter was and have not ceased so to be by the coming in of the outward writing with which they are since clothed upon nor yet have surrendered their ancient Authority of being the onely Rule by which all speakings and writings and doctrines are to be tryed nor resigned up that their Right to the Writing that testifies to their suprrmacy veracity and dignity above it self to this very day Nor have they submitted themselves that were once the chief Judge and Rule for the tryal of Truth to be now tryed ruled over judged sentenced and ultimately determined authoritatively to be received or rejected as true or false of God or the Devil Divine or diabolical Delusion Enthusiasme Figment Fanaticism and what nick-name men lift to stile them by in their learned lusts by the fallible Transcriptions Translations and Expositions of miserably mistaking men in which ways only and meerly some of that Scripture that was of old written by holy men as the spirit moved them is transmitted downward to these modern ages And as for those Texts that do make express mention of the Scriptures and outward Writings of the Apostles and of Moses and the Prophets and the Old Testament as Iohn 20. ult Luke 1.3 4. 16.29 Acts 1.1 2 Cor. 3.24 2 Tim. 3.14 15 16. do there is not the least considerable much less any cogent necessary or immediate consequence in any of them to conclude the outward Letter of the Scriptures to be the onely most perfect standing Rule Touchstone for all Truth to be tryed by so exclusively as I.O. states them Spiritus verbi Luminis cujuscunque tandem generis interni Revelatienis c. Of all inward Spirit Light Word or Revelation of what sort soever For what 's the vail's being over the Iews hearts in the reading of the Old Testament which Vail is done away in turning to Christ the Light to evince any such matter Doth it not rather evidence the very contrary For if the Old Testament which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Letter written with Ink or Pen or engraven on stones is as a Vail over the hearts of such as read it as the Iews do of whom I.O. sayes pag. 236. They read it without the administration of the Spirit so that its a dead Letter of no efficacy for the good of souls Which Vail is to be and is done away no otherwise then in Christ the Light and by turning to the Lord that Spirit as Paul sayes it is then doth it not rather appear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Letter written and engraven outwardly is not the onely most proper standing Rule but Christ's Light the Spirit and the measure and manifestation thereof within given to every man to profit withal And what though Paul to Timothy doth commend the inspired Scripture if yet we shall take that for the outward Writing as profitable to make the man of God who onely knows how to use it wisely more and more wise and to furnish him perfectly to exhort c. and every good work against the gainsayers as I have shewed above that I deny not the outward Scripture so to be to such a one And what though Christ saies in order to escaping the place of torment Let men hear Moses and the Prophets if yet we shall take Moses and the Prophets for their outward Writings And what though John sayes Christ did more then he wrote of him as well he might For Matthew Mark and Luke wrote many things that he did not and others wrote other matters that were written by none of
same spirit of falshood viz. in vindication of the Scriptures to be powerful to salvation to beget faith to bee living sharp spirit searching discerning thoughts a Light and Lamp and so consâ—quently the only perfect standing Rule of faith and life exclusively of another Revelation by the Spirit Word or Light within these are aâ—â— true of the Word and Doctrine of Christ the Spirit and Light within the Qua. call to and the Letter points at in all these Texts of thy traducing but mâ—thinks thou shouldest be ashamed to expound any one of those of the Letter and Scripture itself As to that of Paul to Timothy Take heed to thy self and to the Doctrine continue in them in so doing thou shalt save thy self and them that hear thee What 's this in proof of the Scriptures being powerful to save the soul which is the end of thy alledging it he bids him continue in the things he had learned as also 2 Tim. 3.14 and had been assured of knowing of whom he learnt them which if it were from Paul as a means under God as it rather seems to be from Christ himself whose Disciple he was as he could not be but as he laarnt of him before he became acquainted with Paul Act. 16.1 2. the promise is entailed unto his continuance in the things and not ascribed to any power or efficacy of the Scriptures to save though yet we know Timothy was well skilled in the Scriptures also as is owned above And as to that of James with which thou joynest this in proof of the outward Letters power to save to which also p. 83 84 85. thou jumblest together a number more then are in this Catalogue underhand and which I shall take in here that speak of the Word with one consent to one and the same purpose but not to thine which is to prove the Scripture to be so as most effectual powerful and able to save souls yea the very power of God to salvation viz. Rom. 1.16 1 Cor. 1.18 1 Cor. 2.5 1 Thess. 1.5 Psal. 110.2 Act. 20.31 Joh. 6.68 Gal. 2.8 Col. 1.6 and more out of the Coâ—â—nths miscoâ—ed from which Texâ—s thou powerest out thy blinde opinion of the Bible and concerning the Scripture thereof in this particular in such wise saying it is absolutely called the power of God Vis virtus Dei the Power of God the Gospel the Power of God and faith which is built on that Word without other helps or advantages is said to stand in the Power of God the Word that comes not as a naked word but in power and in the holy Ghost and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving all manner of assurance and full perswasion of it self even by its power and efficacy It is termed the Rod of power or strength denoting its Authority and Efficacy that which is thus the Power and Authority of God able to make it self known so to be It is not only said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power the power of God in it self but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able and powerful in respect of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are able to make wise to salvation they are powerful and effectual to that purpose it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens servare animaâ— nostras the Word that hath power in it to save the able powerful word that Paul commends the Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is living and effectual By vâ—rtue of this power it brought forth fruit in all the world without sword without for the most part miracles without humane wisdome or Oratory without any inducements or motives but what were meerly and solely taken from it self consiâ—ting in things that eye hath not seen nor ear heard nor could enter into the heart of man to conceive hath eâ—erted this power and efficacy so the conquest of the world causing men of all sorts in all times and places so to fall down before its divine Authority as immediately to renounce all that was dear to them in the world and to undergo what ever was dreadful terrible and destructive to nature in all its dearest concernments and such like Reply All this I know to be true of the Word Light and Spiâ—it of God in the hearts of men which the Letter points to and the Apostles preached as that which men should beleeve in it is absolutely the Gospel the power of God to salvation but the Letter not so the faith that is built on that word without other helps or advantages from the Letter stands in the Power of God as Abraham Noahs Enoch Abels and all the holy men did that lived by faith in the Word 't was Gods power mighty and effectual to save them before any outward Letter was written and without the help and advantage thereof but the outward Letter is profitable to nothing at all without the help and advantage of the Light and Spirit within but is a dead letter of no efficacy for the good of souls and this the same J.O. who sayes the Scripture without other helps and advantages is so absolute and perfect that we may obtain eternal life that there 's no need of any other Revelation by the Spirit or Light within but those are all dangerous uncertain unprofitable in no wise necessary fanatick figment desestable c. Ex. 17. s. 28. to the wonted contradiction of himself in all tâ—at and what is underhand confesses with us in totidem verbis of that Scripture which he calls the Word p. 236. saying that without the adminisâ—ration of the Spirit accompanying mens possession of it it is a dead letter of no efficacy to the good of souls The word Light and Spirit of God and Christ within nigh in the heart but not the Letter without is the Gospel which Paul bare testimony to and was sent to turn men to by his Ministry and was not ashamed of saying its the power of God to salvation to every on that beleeves in it and comes in the outward Ministry of it by word of mouth and writing and is witnessed so to do at this day as of old it did to many not in word only but power and the holy Spirit giving all manner of assurance and full perswasion of it self to such as through prejudice put it not away from them and thereby judge themselves unworthy of that eternal life which it is the word of that it is not the word of men but as it is in truth the word of God that is both light and living and Spirit and life it self even the light of the glorious Gospel of Christ the Image of God which is not Letter 2 Cor. 3. thining unto them both in and also out of the darkness that is mens hearts where the God of this world blindes not the minds so that men will not beleeve it to the giving them the knowledge of the glory of God in the face of Christ. This and not the Letter
hearts of men though witnessed to without in the Ministry of Prophets and Apostles preaching and writing of it as that in which they were to beleeve in which beleeving according to the Voyces and Scriptures of holy men calling them thereto and beleeved by them they thenceforth and not before were said to beleeve on the Name of God through which beleeving in it they had life but what 's this to evince the Writing to be that Word â—hus spoken thus written of which was another thing which was as truly beâ—eeved in to life before it was written of as after Oh quoth J.O. as were the persons speaking of old so are the Writings now True whence in his own words I argue back ad hominem on him thus As were the persons speaking the Word of God old so are the Writings now Buâ— not the persons preaching no nor yet their preachings and speakings were the Woâ—â— of God they preached and spake of but only means by which men were brought to beleeve in the Word of God What 's Paul what 's Apollos but Ministers by whom ye beleeved 1 Cor. 4.5 Therefore the Writings now are not the Word of God written of but only an outward means by which men are brought to beleeve in another thing then the â—ritings for life even in the Word of faith nigh in their own hearts which the Prophets and Apostles preached and wrote of that iâ— order to life men should beleeve in it I.O. And now as to that Text Heb. 4.12 which thou citest also p. 85. reciting the words of it which are these The Word of God is quick and powerful or as thou there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and effectual sharper than any two-edged swâ—rd piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Rep. I cannot but stand almost astonished at thy stupidity in expounding that Text of Scripture of the Text of Scripture and of that terme there the Word of God of the Book called the Bible which the business of thy Book is mostly about sith the efficacy and power of the Word here spoken of is far beyond that of the Letter or Scripture it self the inefficacy and weakness of which I have shewed above specially abstract from the Spirit and Light within in which way thou asserts the sufficiency of it witness thy own words above rehearsed as to any such mighty matters as are here mentioned Is the Letter the Scripture sharper then any two-edged sword to divide asundâ—r soul and spirit c. a diver into a discerner of the thoughts and intents of the heart what thinkest thou by the two-edged sharp sword that goes out of his mouth that rides the white horse with his vesture dipt in blood and the Armies in heaven following not in Lawn Sleeves Sarcenet Scarffs Sattanical Goâ—ns Canonical Coats Scarlet Formalities White Surplices Velvet Plush black Gippoes and such like Scholastick Superfluities but in fine linnen white and clean i.e. The righteousness of the Saints Rev. 2.12.19 11 12 13 14 15 22. Is it the Letter or is it the Sword of the Spirit a prime part of that Armour of God Armour of Light intimated Rom. 13.12 Eph. 6.11.17 which is the Word of God and the sharp soul-searching heart-piercing living life-giving Word that is here spoken of for it s the Spirit that quickneth the Letter killeth and is dead the Sword of the Spirit is the Spirit or words of Christs mouth which he speaks which are Spirit and life not Leâ—ser which Word of Christ is the Word of God also as Christ himself the Lord that Spirit is 2 Cor. 3. which was in the beginning before Letter was and was with God and was God for the three that bear witness in heaven the Father Word and Spiriâ— are one and all three Spirit and Light and the Letter is none of them all and these without the Letter are effectual and werâ— so before it though T.D. sayes the Spirit was not wont to be effectual without the Letter p. 42. of his 1. Pamph. but the Letter and its revelation is not sufficient and omnibus numeris absolute c. as J.O. darkly divines to effect and perfect all things as to Gods glory and our salvation of it self so that there 's no need at all of any other witness or revelation by the Spirit and Light within T.D. indeed if any save such as are bewitcht and befooled already would be such fools as to follow his foolish fancy would and what Parish Preachers do not the like make men beleeve by his non-sensical blinde wayes of proving it as if it were so at leaâ—t and that is a little more moderate then I.Os. boundless elevation of the Letter which hee makes little less than All in All that the Spirit was not wont to be effectual without the Letter in proof of which his false Assertion â—e urges Rom. 10.17 the same Text that I.O. wrests the same way Faith which is the Spirits work quoth he in the forenamed page comes by hearing hearing by the word of God which terme the Word of God there T.D. and I.O. and their Adjutants generally take to be the Scripture Text though if any measure of right reason did Rule in them they might see in the same Chapter that the Word of faith by which it comes is that they preached to be brought nigh in mens hearts and moâ—ths by God himself that there they might both hear and do it Deut. 30.13 but so far is his Position from having any truth in it as much as he stands up agâ—inst R.H. who justly withstands him in it that if his own eyes were but half open he could not but see the flat falsehood of it yea it is so palpable that before all the world I will here lay down the very contrary as the truth viz The Spirit was wont to be effectual without the Letter And why he should lose any of his Authority power and efficacy by mens writings as they were moved by him he is either wiser then I that can tell or else very fond in asserting what he can tell no reason for And that the Spirit or Sword of the Spirit which is the Word of God whether we understand it of Christ himself that Spirit 2 Cor. 3. that quickning Spirit 1 Cor. 15.45 who is called the Word of God Rev. 19.13 or the Spirit of God and Christ which is so called also Eph. 6.17 was wont to be effectual without the Letter of old before there was any Letter for him to work by is so clear that t were to light a candle to see the Sun by to go about to prove it yea as I.O. sayes in a case that is clear I mean clear contrary to what he asserts in it Ex. 3. s. 31. so say I in this ad Solem caecutiâ—â— necesse est c. he must be so blinde as not to see the Sun
Spirit of his within the hearts of the whole race of wicked ones these things are not common to all Nequé enim spiritus Christi quoth I.O. Ex. 4. s. 21. Esse potest cum sit quid omnibus sommane this Light the Qua. talk of cannot be Christs spirit sith they make it a thing common to all And T D. p. 2. 1 Pamph. you speak of a light that every man hath in all ages and generations And p. 3.4 G.W. saying Christ was given a light to the Nations T.D. denies that the Gentiles had been at all enlightned by Christ unles you mean as God quoth he and say I what should we mean else is not Christ God and his light the light of God and his Spirit and Word the Spirit and Word of God before Christs coming But in the parcel above we have it under T.Ds. own hand what need we say more or use more witness nnless the false witnesses agreed better together then they do within themselves and with each other for vve can either turn each of them to himself or one of them over to another vvellnigh at any time for an ansvver That the Spirit is Christs sword and by it hee works in the hearts of men i.e. all men in proof of vvhich Gen. 6.3 Act. 7.51 are urged by T.D. himself vvhich grant of his vve shall take and lay up against the time to come that if he deny Christ henceforth to have a witness a spirit a light of his in the hearts of all men vve may wound him vvith his ovvn weapon and slay him vvith his ovvn sword vvho yet vvhether the Qua. meddle more vvith him yea or day vvill as to that life he novv live vvâ—ich is partly in wickedness and partly in his ovvn foolish wisdome and unrighteous righteousnesse be slain at last vvith that two-edged sword I am to return to talk of vvith himself and I.O. vvho are to dye to vvhat they novv are by the dint of it before they ever knovv the Lord or that Gospel of his they both fight against and then they shall learn that sword of Christs mouth and sword of the Spirit to be the Light and Spirit within aud not the Letter they are so loud for vvhich Letter yet as an instrument or sword in our hands vvho are acted against them by the Spirit vvill furnish us sufficiently to slay them as to their silly senses on it effectually enough in all Reason and Conscience And novv vvhereas T.D. dreams that by R.H. his saying that the sword of the Spirit is the Word of God if he mean like a man in his oppositions he must mean Christ himself who cannot be intended Eph. 6. sith he is not the Spirits Sword but the Spirit his and so thinks he hath it Cock-sure that since t is not Christ himself it must be the Letter that is there called the Sword of the Spirit and the Word of God as if there vvere no third to be assigned as in opposition to the Letter for this is his Argument in form viz. the Sword of the Spirit is either Christ or the Letter not any third but t is not Christ therefore it must be the Letter Reply What if I tell him by the sword of the Spirit there called the Word of God one may mean a third as Paul doth in that place that is neither Christ himself whose Sword his Spirit is nor yet the Letter which undoubtedly is not it and yet mean like a man too yea verily be means not like a spiritual man but smells lik a Minister of the Letter and not of the Spirit that means it of the Letter and not of the Spirit it self for Spirit it is as the Letter is not and the Word of God whether understood of the Lord himself that Spirit 1 Cor. 15.2 3. which is called the Word of God Rev. 19. or of the Spirit of the Lord 2 Cor. 3.16 17 18. which is also the Word of the Lord and two-edged sword that goes out of Christs mouth called elsewhere the Rod of his Power the Rod of his mouth the breath of his lips the Spirit and life Joh. 6.63 the Spirit of his mouth Isa. 11. and brightness of his coming with which he smites Nations rebukes for the meek consumes and destroyes the wicked man of sin within first in his Saints and throw them as vessels that bear his name without in Myriads of whom hee is now beheld coming to that work Iude 14. as blinde as ye are neither to behold nor beleeve it And that the Sword of the Spirit is not the Scripture or Letter is evident for it is something even a Word and Sword that was before the Letter which only relates of it and therefore the Letter is not it unless a man will be so unmanly as to say the Scripture or Letter was before the Letter was which were nonsense with a witness Again if the Letter be the Sword of the Spirit and Word of God then there was two thousand years wherein theâ—e was none of the Sword of the Spirit or VVord of God that Paul there speaks of and a long time together wherein Christ and the Spirit had no Sword which is most gross absurd and sottish to assert yet is not T.D. alone found in it but I.O. also in the same for these two are seldome otherwise if not contradicting then concurring with each other in the same folly who p. 258. sayes thus of the Text unless he intend it of the Truth it self the Spirit of Truth Joh. 16. and Gods word is Truth abstract from the Text which only tells of it which Spirit and which VVord of Truth was before the Text and is where his Text is not and then I acquit him though by the Word of Truth he usually intends the Text and Scriptures of it as the Tâ—xt stands now pointed and asserted neither Jews nor Socinians shall be able to relieve themselves from the Sword of Truth therein If by therein hee means the Truth declared only I own it the Sword for the VVord which is Spirit is a Sword but if the Text or Scripture that is no other then the Scabbard Besides the Letter the Bible ye bawl for is too blunt a business to cut so close and search so the quick into the secrets of the heart thoughts soul spirit of men as the two-edged Sword we are yet talking about doth and too blinde a business to be denominated as the VVord of God spoken of Eph. 6. Heb. 4.12 13. is a discerner of the intents of the heart before which there is no creature that is not manifest unto the eyes of which as that which we have mainly to do with all things are naked and bare And howbeit I.O. as aforesaid is so dark as p. 87. to tell us of its diving into the hearts consciences and secret recesses of mens mindes there judging and determining upon them terrifying sentencing them in themselves c. yet he wofully erres to
another that as the most must needs be false so 't is enough to confound and amaze mens minds they are so many to meddle to finde which is true among their meanings and to set a man out of his own senses to set himself so several are they to seek out their several senses on the Scriptures many bumbling Volumes larger then the Bible it self being written or some one Text of Sripture Is it for want of power or efficacy in the Letter Yea that is one reason for howbeit I.O. sayes It is absolutely called the power of God and effectual to salvation yet to his own confutation I. O sayes the Letter is dead and without the Spirit of no efficacy for the good of souls But another and that not the least is because they live in Rebellion against the light which while they turn not to though Moses is read and the Prophets also and all the Letter or Old Testament yet the Vail remaineth over Moses and the Prophets faces and as over the Iewes over the heart of these Christians also which Vail is done away only in Christ and in turning to his Light and the Spirit within their minds are blinded being off from the Light so that they know neither Christ nor Moses nor the Voyces of the Prophets that are so often read which through ignorance they fulfill as the Iews did in condemning Christ and putting him to open shame in his Light Doctrine and Disciples Nevertheless if their heart shall yet turn to the Lord that Spirit and to his Light which is within that vail shall be taken away and they shall see with open face behold the glory of God and be changed into his Image be led indeed to that true Repentance that is never to be repented of but if they continue in their unbeleef in the Light and their hearturn not to the Lord in and by the Light in the time and space that is given them for that Repentance yet at least the face of the covering that is now cast over all people and the vail that is yet spread over all Nations shall be so far removed and destroyed at last that there shall be repentance enough to no purpose when it is too late when the Gulph is once fixed and Abraham is seen by these rich worldlings and Belly-gods afar or and Lazarus in his bosome when every eye that look's for him shall see him who now cometh in the Clouds and they also that have pierced him and all Kindreds of the earth that are no kin to him shall wail because of him Even so AMEN The Fourth Apologeticall and Expostulatory Exercitation CHAP. I. NOw to proceed in way of answer to I. O's Arguments for the Scriptures and Letter and Book and Bible and Texts and outward Writings of Moses and the Prophets as the onely Rule in alterable Standard now compleated Canon Touchstone of all Truth to which since its close and consignation after Iohn had written no new Revelations Writings or Scriptures of the old Truth as from the old Spirit of it are to be added no immediate manifestations inspirations motions missions from God as of old to be expected or if pretended to be admitted or owned but to be damned down as Delusion Fanaticism Enthusiasm Quakerism Diabolism vain uncertain unprofitable fancy figment detestable meraae tenebrae caecitas fines salutares quod attinet as to salvation meere darknesse and blindnesse it self and what not that 's naught Seeing it is so as abovesaid that all these false Prophets and Divines can prevail no further then to tangle and hamper and hinder men and to hide the truth by that hideous heap of unharmoneous Heterogeneous Heterodox more then Orthodox volumes of Divinity and to smoother darken confound and drive men away from the naked truth and draw them off from the Scriptures themselves that are plain and cleare to honest and plain-hearted men by their Smoak and Clouds and Circumferences and by that boundlesse bottomlesse incomprehensible chafly Chaos of their contradictory and confused Commentaryes with which the world is now burdened even beyond what it can well bear and contain sith I say there 's none to guide these poor erring lost perishing and as yet more deformed then reformed Nations into the life of God and power of godlinesse from which they are alienated because of the blindnesse of their hearts among all the Sons whom they have brought forth Isa. 51.18 Neither any that can take them by the hand and lead them in the true way of eternall life of all the Sons whom they have brought up at their Vniversities who sit together with them under the shaddow of death notwithstanding all their Tumbling ore of so many Tames about the Scripture is it then for want of true Prophets or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men divinely inspired and sent of God to call people to Repentance and to turn them to that light of God within that leads to Repentance by voice and writing to them as them elves have had the true way thereof manifested in them by the light as themselves being taught of God have learned and practiced it and are moved of the holy Spirit to preach and presse the practice of it upon others according to the scope of the Scriptures No! For there are many in England at this very day speaking reproving writing and prophecyâ—ng from the same light and by the same Spirit that the Scriptures came forth from and as themselves have received and heard from the voice and mouth of God and seen felt and handled of the word of life as the Prophets Amos 7. and the Messengers and Ministers of God and Christ of old Act. 26.16 17 18. 1 Ioh. 1.1 2 3 4 c. The Spirit of the Lord is not more straitned in these days from blowing where it lists then it was in the dayes of old howbeit because it lists not much as it never did to blow upon or inspire the learned Scribes Hypocritical Pharisees chief Priests aspiring Rabbies Divinity Doctors Proud Diotrepheses preheminence loving Praters hireling Preachers Fawning prudentiall Parasites Politicall Polliticians and such like but mostly upon a meaner sort of men as to outward account these wise men are most hardly brought to beleive it to be so and so as said the Priests Scribes Pharisees Rabbies and Doctors of old of Moses and the Prophets we own them know them and their Scriptures which yet they knew not nor the power of God We are their Disciples wee 'l stick to their writings that 's our compleat Canon our stable Standard our immutable measure to which nothing must be added and of Christ and his in the dayes of his flesh we know God spake to Moses as for this fellow and his fellows we know not whence he is and whence they are they are of the Devill have a Devill and are mad Why hear ye them they speak blasphemous words against Moses and the Law and this place the holy Temple and
because men began to dote one upon another and to set up Idols and Images in their minds of good writings that were written for another end by the Spirits motion Histories Letters Epistles and instead of the Law of the Spirit of Life and Light which is by Christ Iesus to magnifie the outward Letter and make it Honourable which is but mens wiâ—nesse for God and to run a whoring after it from Gods own Witnesse even his Light and Spirit in the Conscience Must the Spirit be bound now by thee to read his minde to men in a book of mens writing at first by his own Guidance and of fallible mens mistanscribing from the hands one of another through so many ages or else he must be silent not manifest his mind at all He must read his old Sermons it seems but he must not preach new ones he may read in the Letter what he did reveale but must come forth in no new Revelations now of the old thing nor preach immediately in mens minds any more as he had done from the beginning of the world to that time and inspired immediately whom he pleased Is not this to muzle him up as the Bâ—shops were wont to doe the Parish Curates lest too much Truth should come forth and as they do where the Pope hath most to do at this day so that they may read not too much Scripture neither for therein I confesse the case is a little altered for the better in England but old mouldy Mass books and Forms of Service in Latine of their own setting out in which there is here a little and there a little sprinkling of some Scriptures mostly out of the Psalms which they most corrupt and make certain Sing songs out of or if there be any Homilies read it s a mighty matter but as those the Friars make are worth little and some of them worse then naught so as bad as they be there is few Sermons to be heard throughout the Popedome and as they allow men to read Writings of their own setting out but not preach nor speak in any other order method manner or form of words then as they find there so thou wilt allow the Spirit to speak to men in and by that letter he caused once to be written he may read his mind in mens hearts by that or have it read by mens mouths one to another if he will but no preaching now by himself within or by his immediate inspiration by men without nor writing neither but it must come to the touchstone of what he bade Paul Peter or others to write before which whoso shall presume to say it is of God or from God immediatly at all though it do agree never so much with that as all that is of God and from him doth and cursed be he that speaks contrary to what was of old written rightly understood or shall say 't is Truth before our time-serving Tryers have tryed it by that who understand it not themselves much lesse are fit to try Doctrines by it let him be dealt with according to the foresaid provision against Delusion made of old in the night time while men slept in that behalf But is God and Christ and the Spirit so sparing towards his people and so niggardly in dispensing Truth in revealing his Righteousnesse which he is now bringing neere and in shewing his Salvation which now is not to tarry to them that long for it and have long lookt for it according to his promise as those narrow headed niggardly hearted Nothings and Novices are whose work is all along as dumb as they are from opening their mouths otherwise to bark and bite them back again that having left off to linger any longer at their lips and as well to feed from their mouthes as to feed or put into them make more hast then they would have them from the depths of Hell and Darknesse towards Heaven Gods high and holy Hill Nay verily he sayes to his servants Open thy mouth wide and I will fill it and stands ready to make good that blessing he hath pronounced to such as hunger and thirst after righteousnesse viz. that they shall be from himself who only reveales it no lesse then filled with it Thus liberal the Lord and his Spirit is Yet these are the doings of the Churle whose instruments are evil and of the vile person who yeâ— would fain be lookt upon as liberall too as he hath been by such as saw him not in darker times nor discerned how he fed himself and not the flock and minded his own matters even to make meat for his own belly of them more then to make meat enough for the sheep in that dark and cloudy day Ezek. 24.8 9 10 11 12 c. But the hour cometh and now is wherein a Man even a shepheard whom he knows not shall reign in righteousnesse and be as Rivers of waters in a dry place and as the shadow of a great rock in a weaâ—y land wherein the deaf shall hear the words of the book which are sealed from the back-side Admirer the eyes of the blinde shall see out of obscurity and out of darknesse the eyes of such as seeing will see shall be no more so dimme as they have been and the eares of such as hear must hearken unto him the heart also of the rash or hasty that without heed have run they know not whether shall understand knowledge and the tongue of the stammerers be ready to speak plainly they also that erred in spirit shall come to understanding and they that murmured shall learne Doctrine Then the vile person shall no more be called liberall nor the Churle said to be bountiful for the vile person will work villany and his heart will work iniquity to practise hypocrisie and to utter errour against the Lord to make empty the soul of the hungry and to cause the drink of the thirsty to faile the instruments also of the Churl are evil he deviseth wicked devices to destroy the poore with lying words even when the needy steaketh right things but the liberall deviseth liberall things and by liberall things shall he stand In that day the burden of the insolent Antichristian Assyrian that hath so straightly besieged the people of God that dwell in Sion and cut off from them so far as God would suffer him he stay the staft the whole stay of bread and the whole stay of water shall remove from off Sions shoulders and his yoke from off her neck yea that yoke shall be destroyed because of the anoynting Isa. 10.27 for the spirit shall be poured out upon them that wait for it from on high and the liberall soul shall be made faâ— and he that watereth shall be watered also himself and the wildernesse shall be a fruitfull field in which judgement and righteousnesse shall remain and the works of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for ever and
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
there are some spiritual in these dayes Are not all that are filled with the Spirit Prophets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by the Spirit Mic. 2.8 Acts 6. Acts 7. as Micah Stephen and the seven were And are not all Christians bidden to be filled with the Spirit and to let the word of Christ dwell richly in them teaching c. Ephesians 5. Colossians 3.16 And what such difference is there between being led by the Spirit and guided by the Spirit And is not he that is guided by it guided infallibly and every one that is led by it led infallibly And doth not every one that walks after it walk surely and infallibly and he that is enlightned by it enlightned infallibly And he that speaks sees writes acts by it as all Saints should do though fallible in themselves do all this infallibly And is not he that is moved by it whether he obey its motions yea or no moved infallibly into that which is assuredly the Truth and no Lie yet I.O. jeers at all pretence to any infallible guidance by the Spirit of God in these dayes as fancy delusion far aricisme c and at the Spirit of God it self which the Qua own as their truest teacher Ironically under that term of the infallible Doctor and T.D. makes it matter of hainous crime in the Qua to talk of Infallibility in Christs Ministry now saying p. 58. Pamp. thus And as to the Question of the Infallibility of their Ministry Three Iurates of Sandwich will testifie that they did affirme their Ministry to be infallible as if it were matter of amazement to him that men should mention such a matter as infallible guidance of Christs Ministry by his own infallible Spirit in these dayes As if he gave it for granted to us who take him at his word for it is a truth that their own Ministry is but fallible their guidance therein by no more then their own fallible Spirits and may be utterly destitute of the Spirit of God which is infallible for no fallible Spirit hath God that I know of No marvell therefore to me that T.D. so readily grants as himself sayes he does p. 35. of his 1. Pamph. That none of his people can set to their seal that his Ministry hath brought them to a perfect man c. For I know not how it should if it be a fallible one as he confesses 't is while he denies any Ministry now to be infallible and affirmes perfection itself too but so far as to be made free from sin to be not onely unattainable in this life but also to be no lesse then a doctrine of Devils for any to preach it See p. 47.1 Pamph. But whereas he sayes p. 35. The Ministry was not intended for that end i.e. to bring to a perfect man or to perfect men in this life where they deny perfection attainable Rep. I reply that 's false and expresly contradictory to Eph. 4.11 12 13. where its said the Gospel Ministry which obtains its end in this life or else is not perfect according to I.O. and ceases in that to come is given for that end viz. for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ How long till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. And as for T.Ds. asserting the infallibility of the Spirit to be an Idiom a property of the Spirit as incommunicable to the Saints that partake of the spirit as Omnisciency which agreed not to Christ as man or Omnipotency is p. 32.33 1 Pamph. Rep. I say that 's meer flim-flam as to the point in hand for we assert the Saints and Ministers of Christ no farther infallible then they follow the leading of the spirit which is infallible out of which they are not in their Ministry and so far as following that which is given to be all mens guide men and Ministers whom we confess to be all fallible in themselves as abstract from that and not only liable to erre but erring actually as they leave off to be led by that and lean to their own understandings are all so far I say infallible and infallibly guided for as God hath no fallible spirit so his infallible spirit hath no fallible guidance nor leads any fallibly at all but all infallibly who are led by it into all truth so as in all those things it teaches and are needful for them to know to make them otherwise fallible and ignorant thereof in themselves not only infallible but as to all thoe things I say Omniscient as himself is Omniscient in all things absolutely without exception Neither are Omnisciency and Omnipotency themselves as to all those things that are to be known and done by such so altogether incommunicable to spiritual men as our Academical Animals imagine they are for though God Christ and the Spirit only know and can do all things absolutely yet through God Christ and the Spirit teaching leading guiding revealing enabling all things i.e. all things that are truly good fit suitable comfortable profitable for such are both infallibly to be known and possible to be done by the Ministers of God in their respective services and seasons whereupon the Wisdome of God hath spoken thus of the Spirit as in reference to the Saints that learn of him receive and are led by him he shall lead you into all truth bring all things to your remembrance whatever I have said ye have an Unction little children and ye know all things and not only of the Spirit it self that it searcheth all things even the deep things of God but of the spiritual man also to whom the Spirit reveals them that he discerneth all things when the animal man nor doth nor can perceive the things of the Spirit and that the spiritual men had the mind of Christ Ioh. 14.26 Ioh. 16.13 1 Ioh. 2.20.27 1 Cor. 2.9.15.16 and not only so but saith Paul who had no sufficiency of himself to any thing I can do all things thorough Christ that strengtheneth me Phil. 3.13 â—anta ischus and Col. 1.11 of the Saints enpase dunamei dunamumensi strengthened with all might i.e. Omnipotency Whereas therefore T.D. prates as his fellow preachers do of the other incommunicables of these things I say 't is Parret-like of he knows not what himself for as in such wise and measure as Saints are partakers of his holiness purity perfection mercy c. they are holy as he is holy pure as he is pure merciful as he is merciful perfect as he is perfect though not so absolutely and infinitely pure holy meriful and perfect as he is so so far and in such a measure as they are led by his spirit and indued with his power from on high they are and in the Scripture are said to be not only infallibly assured
8.20 to the end and in all ages entering into holy souls made them friends of God and the Prophets Wisd. 7.27 And so thy Fancy and Falsity falls to the ground who speakest as if Christ as Christ the Wisdom of God and true Light of the World did not enlighten any before that Ensaâ—co sun as thou speakest or appearance of him in that flesh that died at Ierusalem for he was in the being of a true light to the World though slain as a Lamb in men from the very foundation thereof and such as walk'd in the beames of that which came from him came up to the sight of his day and glory with rejoycing as Abraham and others did Isai. 6. and was the Christ or Anointed One of God to the doing of his Work and shewing of his Will in the World before any Letter was written of him and before he assumed to himself that outward appearance wherein he died or else how did Moses suffer the reproach of Christ in his dayes who lived so long afore that body ye only know him in was born and how did Christ preach by his Spirit in Noahs dayes if there was no Christ then come 1 Pet. 3.2 and was the same light that he now is to the world and so it is said in the Text thou so much talkest on but that thou readest it at randome as thou dost the rest for it s said that was the true Light in praeterito which enlightneth in presents every man that cometh into the world that which was the light before his coming in that flesh that is the light which now enlighteneth as it did then every man and that that it was it ever will be O On kai O En kai O Erchomenos Rev. 1.8 he that before then was come and then came and is come and comes and is to come from the beginning to the end the first and last the light of men and life of such as will be lead by him to it the only way for all that have life to walk in whose light all they that hate love death Yet if it were so as God forbid for then what became of not only the rebellious part of the world but of Abell Enoch Noah Abraham Isaac Iacob c. were it so as thou sayest that to the greatest part of mankind to wit that whole part so thy words import that died before Christs coming into the World which thou countest but from the period of some one thousand six hundred years upward this saying that the true light enlightens them relates not I wonder what light thou deemest then they were enlightened by if not the true Light for God is the true Light and the Spirit is the true Light and if thy Letter were the true Light which it rather only came from yet those who lived before that had it not or were they enlightned with any accidental false corrupt light for such a One thou speakest of in the foregoing Section saying Christus est lux non ill â— accidentalis corrupta de qua loquimur Christ is light not that accidental corrupt light of which we speak where if by We thou meanest thyself and thy fellows tell us what light that is but if thou mean thyself and the Quakers what e're thou speakest of I know no such Monster as a corrupt light that the Qua. either own or speak of for they own and know no other light whatever may falsly pretend to that name of light then that which is pure uncorruptible and uncorrrupted 2. However if no man till about one thousand six hundred years ago were enlightened by Christ the true Light yet it 's enough for us that thou grantest every man to be enlightned by Christ the true Light since that time let them before stand or fall to their own Master the Quakers call men to that Light they are now enlightened withall and that every man is enlightened by his coming into the world at that time thou affirmest from the Text taken thy own way and dost not hitherto in thy own interpretation of it deny though afterward thou denyest it with a witness and T.D. too who witnesse both to that same false senâ—e upon the Text before hinted at and now to come under consideration and it is this Ex. 4. S. 24. He horum verborum sersus est cum omnes homines essent merae tenebrae c. Tois quoth I.O. is the sense of these words when all men were meer darkness and blind to heavenly things the Son of God the eternal Word the eternal Light coming into the world sent the holy Spirit to enlighten Some of these men that were by nature darkness and so was made the Light of them Respondemus ideo quoth I.O. per omnem hominem non omnes singulos intelligi debere sâ—d quâ—s vis tantum c. hoc est Syncate gorema istud Omnis non absolute sed relate ad electos dicitur prout aliis locis innumeris usurpatur c. By every man not All and every individual person must be understood but Some only All is not spoken absolutely of All but with relation to the Elect as it is used in innumerable other places Col. 1.6 c. And Ex. 4. S. 13. Christum non amnes singulos sed quosvis tantum hoc est electos luce hac peyfundere atque salutariter illuminare ita certum est ex innumeris Scripturae Testimoniis emnium seculorum experientia ut caecus sit opporret omni spirituali intelligentia destituâ—us qui contrarium vel unquam somniaverit That Christ doth not with this divine light indue and enlighten All and every person but some only that is the Elect is so certain from innumerable Testimonies of Scripture and the experience of all Ages that he must needs be blind and destitute of all spiritual understanding that shall ever so much as once dream to the Contrary And S. 17. Christus nulla sub consideratione lumen salutare omnibus singulis ir dulsit Christ under no consideration both vouchsafed Saeving light to Aâ—l and every man In these and the like expressions we have I.Os. both opinion in this point and his sense on this place and his meaning on this Clause every man and in all this T D joynes in one with him against the Qua. both as to the universality of the saving Light of Christ whom God hath as the Qua. truly assert according to Isai. 42.6 49.6 given for a Covenant to the People for a Light to the Nations that he may be Gods Salvation to the ends of the earth And the same strait-lacing pinching and particular sense he puts upon those most universal terms All and every man in that place Iob. 1.9 and many others witness his Answer to R.H. who truly told him thus the Scripture sayes Everyman and thou sayest But some Who shall be believed Thou or the Apostle thou makest John a lyar No such
Love to the World though it perishes for hating that Light that is come into them which he sends to save them See and mark Luke 2 14. Iohn 3.16 c. Rom. 5 8. 2 Cor. 5.18 19 20. utterly inconsistent also with the truth of that professed willingness that all should be saved and come to the knowledge of the Truth which only saves and makes free indeed 1 Tim. 2.4 and willingness that all should come to Repentance and unwillingness that any should perish 2 Pet. 3.9 inconsistent as abovesaid with the equality of Gods wayes and the integrity of those vehemently pretended wishes of his that men would rather live then die and with the sincerity of those sayings that he would gather them into life but they will not Deut. 6.29 Ezek. 18. Ezek. 33. Matth. 23.29 Luke 13.34 Since if our dim Divines Doctrine were true That he gives not to all Light and Grace sufficient to lead and save them and Arbitrium vel libâ—rum vel liberatum a liberty a power to chuse to will to do what he requires to work out their salvation as he sayes he does Phil. 2.13 14. of his own good will and pleasure to which only belongs the glory therefore and not unto us of the salvation so wrought out by us the case is clearly otherwise then Goâ— sayes for men might be put at least in possibility of living by such Grace Light and Power if God had given it but he would not And lastly This would make God like to or worse then Pharoah himself whom he plagued for the self-same cruelty and tyranny even a rigorous Requirer of men with many and sore stripes yea on pain of his eternal Wrath and Vengeance to make Bricks without any allowance at all of any straw fit for such a purpose an austere man a hard Master a tyrannical Task-master as the idle unprofitable Servant falsly represented him that looks to reap where he never sowed and to gather where he hath not strawed that calls on perill of perishing for ever for a crop of Good works from those hearts wherein he never sowed the Good Seed of his own Word Fruits of the Spirit from such Souls into which he never sent his Spirit from whence only they can grow up a walking in that Light of the Lord which is said to be given not to condemn them but that through it they might be saved under penalty of being condemned for not walking in it when yet not the least beam of that saving Light was at all vouchsafed them but a Light of another sort as our Seers say which could never have served their taâ—n so as to have saved them had they attended never so strictly to it but only Gods turn against them so as to damn them further and leave them without excuse and excuse him in his condemning them Finally a growing in that saving Grace of God on pain of condemnation for turning it into wantonness and receiving it in vain which was never received at all by them because not at all given them of God from whom the most have nothing say our silly Sophisters but a certain common high-way insufficient Gâ—ace to know God or do good by that accommodates them that have it in their hearts to serve God acceptably by it not at all and therefore not half so well as the stubble did the Israelites to make brick withall which they gathered instead of straw which Divinity of our Divines yet howtrue soever they deem it is but a turning of Gâ—ds Gospel Grace and Truth upside down and is esteemed of him and his no better then dirt and Potters clay and is utterly contrary to the Wisdome of God in Scripture which justifies him still as accepting every man according to what he hath or hath had and not expecting much lesse with rigour exacting of any man according to what from him he neither hath nor never had as requiring from men no otherwise then according to what is committed to them which is one Talent some true saving Light within at least even to him that hath least which if he be faithful in it though but a little shall lead and let him de Iure into the Masters joy if neglected shuts him out into the outer darkness Yea God calls for no more from any man then improvement of his own money that he commits to him to trade with which money if every one put into the bank that the Lord at his coming may receive but his own with the use thereof and increase in the same kind of Grace that he freely gives he will never enter into judgement with them to condemnation Therefore undoubtedly God hath sufficiently and savingly enlightned and impowered all and every man every where by such measure of that Grace of his as may lead and inable them to act that Repentance which is to Life and Salvation Arg. 4. If God have not vouchsafed some measure of sufficient and saving Light to all men then its either the Children of the Light that believe in it who have it not or else the Children of the darkness that believe not in it but both they who believe in it and so are the Children of it and they who believe not in it and are not the Children of it have it That the first have it none do deny and that the second sort have it is most evident to all but such Children of the night as neither believe what the Letter sayes of nor what the Light it self shews concerning it self within themselves sith Iob. 12. Christ sayes to such as were not yet the children of it but of the darkness because though 't was in them they were not believing in it but walking besides it in the deeds of darknesswhich it condemns While ye have the Light walk in the Light believe in the Light that ye may be the Children of it which over-turns that profoundly bottomlesly deep and groapably dark imagination which is I. Os. and T. Ds. who in their muddy minds make no difference between the Lights being in men and mens being in it the Kingdomes being in men mens being in it whereas it was in the Pharisees who never came into it Of I. Tombs and R. Baxt. also who page 44. in the fift of those thirty thredbare Argum. there urged by them against the true Lights enlightning all and every man which all must come to Iudgement by and by cloudily confound these two so distinct businesses into one viz. to have the Light and to be the Children of it saying with as great confidence as small consideration That to be a Child of Light is all one as to be a person that hath Light in him to guide him so as to please God when as all the children of the darkness in which the true Light is said to shine though the darkness viz. I. Os. T. Ds. I. Ts. R. Bs. and other dark hearts comprehends it not Ioh. 1. have if not a Letter without
viz. Abâ—aham who saw his day before any History or Letter of your Scripture at all was wâ—ittâ—n Was it not by that as they walk on with God in it from Abel Enoch Noah and downward some measure of which but that they minded it not as some few did but were ever alienated from it walking in their own wayes was in all Nations as well as some and not more save only in measure in the Prophets then in other men And did not this light without and bâ—fore the Letter help some even such still as walk't after it to the belief of this and that God would raise the dead and judge the world which they wrote in the Light and Spirit in which they saw it and in that wisdome which in all Ages Wisd. 7. entering into holy souls that heed it makes them friends of God and Prophets Were these things then as R. B. thinks in his Query never manifested by the Light without the Letter nor by any Revelation that doth accompany the Light were men never so obedient to it What darkness is this of R. B. in his ten Queries who yet to pin the basket at the end of this tenth Query to add weight to the lightness and light to the darkness of it adds one more of his own thoughts and odd conceits in these words R. R. I think its past controversie that no man hath sufficient Grâ—ce to his Salvation till his last breath For if God add not more for his preservation all will be lost Ans. By which hasty speech the man proclaims his being in the darkness and besides the light that is in him so loud and exalts its fâ—lly and sets it so on high that All may see it save such as are with him in the dark where he is for besides the absurdity above spoken to of his arguing from Gods adding more and mens not having so much yet as they may have that therefore they have none at all of that Grace which is sufficient he turns from the true terms of his Question taking the word suffienâ— here in quite another sense then it hath been taken in along viz. for the highest dâ—gâ—â—â— only of that Grace of God when as the question is about the sufficiency of it to save from that sin it shews such as keep to it in the very least degree and lastly expresly contradicts the Scripture which speaks of the suffiâ—â—ency of God Grace to keep men that keep to it in such degrees of it as are attainable in this life witness that of God to Paul full fourteen years behind the time wherein he spake it and many more before the time of his last breath 2 Cor. 12. My grace is sufficient fâ—r thee I conclude then all R. Bs. Queries notwithstanding that though all are not saved by it yet all have some of that Light and Grace which is â—aving and that all are not saved as some are it is becausâ— they come not into that Light and Grace â—f God which is come intâ— and unto them And now I return to R.B. and I.Ts. Arguments against this whose 26th fâ—om Iohn 6.44 45. 65. is thus There 's need of a further drawing or gift of the Faâ—her that a man may come to Christ as there would not bâ— if his own light without other help would make known Christ to him therefore each mans own light is not sufficient c. Rep. Here R. B. layes on hard again upon the Anvil beside the Iron in diâ—proving the sufficiency of mans own light by which he means mans thoughts wisdâ—mâ— c. which we count daâ—kness and foolishness much more then himself does when the Question is about the Light of Gâ—d in the heart of which we say that though none can come to Christ without Gâ—d draw him yet by that Gâ—d dâ—aws all meâ— though aâ—l mâ—n câ—me not after hiâ— And so the reaâ—on why they perish still is not because God does not dâ—aw thâ—m to life by a light sufficient to lead to it but because they resist hang back and will nto follow it therefore sayes God I drew them with the coâ—ds of my love with the bands of a man yet shall they go into captivity because they refused to return The 27. from 1 Iohn 4.1 1 Thes. 5.21 Mat. 4.24 Believe not every spirit but try the spirits c. Prove all things take heed what ye hear is thus If each persons light within him were a safe guide of it self to God then no men need to try other mens spirits nor to prove all things left he be deceived sith if he follow his own light he is fallible c. But these things are absurd and contraâ—y to the warinest Christ prescribes therefore the light within each person is not a sufficient guide to God I shall instead of his own light placing the Light of God about which only the Dispute is syllogize these mens silly Syllâ—gisme back upon them thus If the Light of God within each person were not a sufficient and safe guidâ— to lead him to God then no man need to trouble himsâ—lf sâ— much as to try other mens spirits or prove all things left he be deceived for that is but labour in vain sith if he have not a measure of Gods Infallible Light and Spirit in â—im whereby to judge of things even of that Light of which the Letter sayes That all thingâ— that are to be reproved Eph. 5. are manifâ—stâ—d by it and no truth is infaâ—liby manifested but by it which only leads into all truth he is not infallibâ—y guided nor undoubtedly sure of his hand let him look search prove and try as much as he will any more then a man can infallibly diâ—cern and distinguish of colours in a dismal dark night or dark place where not one beam of the Sun shines so as to discover them But these things are absurd and contrary to the wariness that Christ prescribeth who doth not bid men try all things by that Light and Spirit of God which only makes all truth and all that is knowable of God and all things of God manifest in men Rom. 1.19 and yet not vouchâ—afe them one beam of that only sufficient Light to try any thing by yea 't were no less then as meer mockage as to bid a man read for his life in a dark Dungeon without sufficient light either of Sun or candle or take heed to himâ—elf by that Light that shines in a dark place 2 Pet. 1.19 when there 's no true light there at all and contrary also to all common sâ—nse and reason therefore there is in every man some of that Light of God which as its heedeâ— according to the measure of it is able to guide him infallibly to judge of the matters truths wayes dâ—ctrines spirits he is bid to try on peril of being deceived to damnation and a sufficient safe guide to lead him unto God I wonder what Light Spirit Rule and Touâ—hstone all Truth and all
own understanding as the Clergy does hath but a fool to his Master yet so far as David needed God to know and try his heart and thoughts so far he needed Gods Light within him there being no way whereby God who searches the heart and tryes the reins to give to everyman according to his wayes both searches sees and alâ—o shews unto man his thoughts and leads him in the way everlasting but by his own Spirit Light and Word within man which alone is to that end quick and powerful sharper then any two edged sword piercing and dividing asunder between the marrow and reins soul and joynts and is a discerner of the thoughts and intents of the heart so that not any thing is bid from the sight thereof but all things are naked and bare before him with whom we have to do so far as with that Word and Light which is Gods own Witness within man whereof the Letter which is mans witness for God without man testifies which leads to the Light while that Light and Truth it points at leads only to the life and way everlasting of which sayes the Psalmist O send out thy Light and Truth that they may lead and that they may guide and conduct me unto thy Holy Hill and to thy Tabernacle Their 29th from Deut. 4.8 Psal. 147.19.20 Rom. 3.1.2 is thus What advantage then hath the Ierk and what prâ—fit is there in Circumcision if each Gentile had a Light within him as a sufficient guide in the things of God as the Qua. teach then they had known Gods Statutes and Iudgements Gods Oracles had been committed to them as well as to the Iews they had had as righteous Statutes and been as wise a Nation as they But these consequents are false and contrary to the Texts Rep. The advantage the Iew or Circumcision outward according to the flesh and Letter not Spirit over the Gentile or uncircumcision outward in the flesh and Letter was much every way and yet not so much as is inconsistent with each Gentiles having some measure of Gods Light within and the profit that the Circumcision had which ye repeat your selves yet are so blind that ye cannot see it was in that chiefly mark to them were committed the Oracles of God which term chiefly be tokens that in some manâ—er and measure the Oracles of God were committed to the uncircumcision also which term could not be properly used if the other had them not at all If one should say the Angel or Ecclesiastical Leaders of the Laâ—dicean Church of England are chiefly first or principally blinded that would intimate that the people are in some measure blind though not so much as their Clergy in things of God So this advantage the Iew had in that preaching the Covenants and Promâ—ses and tenders of Gods Grace was chiefly or first for the word is Proton Rom. 3.2 made unto them as Act. 3.46 to you chiefly or first Proton God having raised up his Son Iesus hath sent him to bless yâ—u in turning away every one of you from his iniquities So Act. 13. 'T was meet thâ— Word of this Salvation shâ—uld Proton first or chiefly be preached to you so sayes Christ Luke 24.47 That Repentance and Remission of sins should bâ— preached among aâ—l Nations beginning at Ierusalem Again they had the Tables of the Covenant and the outward Letter and the types and shadows of the good things and the earthly Canaan Kingdome City Ierusalem Dominion Dignity and Glory that were the figures of the true besides a measure of the inner light that led to the substance and that the Eternal Life lay in which the Gentile had some of together with them so the Iew still had the pâ—eheminence and pâ—â—â—rity had they had the consideration to have improved it but the chiâ—f price being put into their hands and they like fools not using it nor looking through all this to the end of the things now abolished nor to the Light and Power of the endless life but to the Letter and Law only of a carnal Commandment which they boasted of and yet brake it they lost that preheminence and let the Gentiles out-strip them and be chief as to the Iustification and they themselves became chiefly condemned Rom. 2.26.27 Shall not the uncircumcision which is by nature if it fulfill the Law judge thee who by the Letter aâ—d Circumcision dost transgress the Law And verse 8.9.10 Indignation wrath tribulation anguish upon every soul of man that worketh â—vil to the Jew first or chiefly Proton and also to the Gentile So 2 Esdâ—as 1.37 Though they have not seen me with bodily eyes yet in spirit they believe that thing that I say but if we speak of the true Circumcision which is that of the heart and spirit not of the Letter and of the true Iew inwardly his advantage over the Iew outward and the outward Gentile his advantage is indeed over all for his praise is not of men but of God himself And this is that Israel of God and that Iew and not the Synagogue of Satan that say they are Iews and are not but do lye Rev. 2. whose the Salvation and Kingdome Glory and Covenants and lively Oracles and All is for Salvtion is of the Iews Luke 18. of Abrahams Seed which are Christs and Heirs according to the Gospel promise heirs of the world and blessed with faithful Abraham as they are of his Faith and his children doing his works who did not kill Christ as the Clergy does Iohn 8. Rom. 4. Gal. 3. before the feet of which Iew the Lord will make the pretended Iew whether natural Iews or meer nominal Christians to fall down and worship and to know that he hath loved them and these are those Iews that Israel and Iacob but that the blind cannot look through the vail into the end of the Type which is abolished of whom it s said Psal. 147.19.20 He sheweth his Word unto Jacob his Statutes and his Iudgements unto Israel he hath not dealt sâ— with aâ—y Nation and as for his Statutes and Iudgâ—ments they have not known them for howbeit it the natural Iew outward knows much that his Leâ—ter tells him and by the outward hearing of the ear the outward Statutes and Iudgâ—ments of God and also the outward Gentile though nominally Christian by his light within as well as that natural Iew by that and his Letter too knows the Iudgements of God Rom. 1. that those that dâ— such things as thâ—y do are worthy of death yet the Iew in spirit or Christian by nature not name only having within himself as Paul and they 2 Coâ— 5. known the terror of the Lord and felt the weight of his hand for sin and seen hâ—w fearful a thing it is to fall into the hands of the living God and known the power of his wrath while his Judgements which begin at his own house past upon him in his own Conscience which who e. but they knows saith the
to pay his Creditor 20l. should never pay it him upon the pretence of an impossibility to perform his promise if he do once pay the mony I must ever owe him the monâ—y and stand engaged to endeavour to pay it therefore unlesse I make my selfe uncapable of performing my promise which I am alwayes mindfull of performing I must never actually pay it But now as to T. D's place who would it seems willingly be alwayes in Gods debt during his life but never come out of it till after death ever owing so much love as fulfills the Law but never practising it so as to fulfill the Law I must arrest him for all his shift and deny the minor of his Argument We are not required to be alwayes doing or endeavoring to suppre is and mortify sin so as never to bring the work to accomplishment in th ss life but once to effect it before we dye for As they are blamed that are over learning and never able to come to the knowledg of the Truth So are they as little accepted that are allwayes seeking to God dayly in pretence as a Nation that had a mind to do Righteousness asking of him the Ordinances of Iustice seeming to take delight in approaching to God that they might know his wayes alwayes when the appointed time comes Fasting and Praying humbling and afflicting their Souls for a day and hanging down their heads as a Bullrush thinking that to be a Fast of the Lords chusing and the acceptable day of the Lord yet never loosing the bands of wickednesse nor undoing the heavy burden nor breaking every yoak nor letting the oppressed Seed of God in their own hearts nor without neither go free ever and anon fasting for sin never from it ever reforming never reformed ever running never obtaining alwayes making a shew of mortifying sin never making any true effectuall mortification of it ever warring never overcoming nor quenching the fiery darts of the wicked nor dislodging the vain thoughts that are in them nor coming to the end of the Commandement which is love from a pure heart good conscience and faith unfamed allwayes beating the aire but never keeping under the body nor bringing it into subjection to the power of Truth ever owing that love which works no ill but fulfills the Law never performing any thing but that hatred which breaks the law debtors alwayes to the Spirit but living after the flesh and never by the Spirit mortifying the deeds of the body that they may live to God such sluggardly wishers and wouldens and seekers and respecters and pretenders and striuers and runners fighters reformers and mortifiers will be cast away at length for all their constant endeavours sith they do not so much as look to overtake what they run after nor reach the high prize they professe to presse to in this life which if they do not themselves say also t is to late to effect and obtaine it after death But Qui cupit optatam cursu contingere metam Multa tulit fecitque puer sintavit alsit 'T is good for a man to bear Christs Yoak in his youth sith the Soul of the sluggard desireth and hath nothing but the Soul of the diligent shall be made far As for the residue of T. Ds. reply to the argument above as some of it has bin toucht on before so what was not is scarce worth mentioning He tells us v. 6. which talks of respect to all Gods Commands explaines all the other Rep. T. D. sayes so but wher 's his proof beside if it be so a true real respect though such a slender one as he rests in does not stands in a due and true observation of them is he worthy to be respected as a true respecter of Gods Commandements that breaks them T.D. David excludes himself from the blessed Estate if undefiled and doing no iniquity be meant strictly here sith his wish v. 5. and other passages shew he was not free from sin which surely David did not intend because Psal. 32.2.5 he pronounces blessednesse to the man in whose Spirit is no guile who is sincere as himself was at that time though then under the guilt as is supposed by interpreters of his great sin of murder and adultery for which Psal. 51. was composed Rep. 1st some of this dirty stuff I spoke to but a little before the falsehood of which is evident for whereas the Scripture sayes David was not upright in the matter of Uriah T.D. sayes yea he was sincere and had no guile in his Spirit when under the guilt of those great sins 2d as to the rest what if David did exclude himself If he were under those great evills he might well exclude himself from the blessednesse of sincere ones till he came into the sense of Gods Love again to repentance while he pronounced the undefiled ones blessed that did no such iniquity he had reason to take the curse as his own portion to himself and to cry out of himself Talaiporos Anthroyos O wretched man that I am more deservedly then Paul who though in zeal of God shedding blood yet was 't is like never such a deep Adulterer and deliberate Murderer as David was in Vriahs case and as God said to Israel Hos 9.1 so might David say to himself rejoyce not thou as other honest people for thou aâ—t gone a who â—ing from thy God and if that were his case as thou intimatest it was wherein he was so desperately defiled with filth and blind he might well exclude himself from it having no reason to take to himself the blessing of the undefiled or whether he excluded himself or no from it this I am sure for all thy foolish dreams about Davids good Condition Iustification Blessednesse and Vprightness whilst under the guilt of those sordid Iniquities that the Scripture excludes him in that case so far from blessednesse that it concludes him neither upright as thou simply dost not so much as a respecter of Gods Commands which at least thou dorest he was even when he called that all abomination whiles thou Judg him as Indeed thou doest to have respect to Gods commandments that despises both God and him for 2 Sam. 12. as much as thou smoothest over those abominable businesses the better to sooth thy self and some sinful Saints like thy self in your lusts and iniquities as no more then Saints infirmities who have respect to all Gods Commandemets in respect of design and indeavour though falling short in accomplishing yet when Nathan came to him well-nigh a year after he had lyen in that dirty pickle in impenitency under the guilt of those gross impieties he is so far from sowing pillows and daubing with such untempered morter as thou dost and from including him in the lists of sincerity and owning him as one that had respect to all Gods Commands that he convinces him of his wicked hypocrisies and condemns him as one that had despised both God himself and
Priests as the Septuagint are gone off quoth I. O. from the Original in a thousand places twice told And yet To go round again the only infallible Rule and sure Word of God which they tell the poor people that they have is the Scripture Text as it is thus Translated for they to them either the infallibility of their own Ministry or of the Holy Chair and any present guidance of any by the Infallible Spirit also Thus they run the Rounds trace to and fro and dance up and down in their dark minds about the transcriptions and translations of their Text which they take to be their Rule which transcriptions translaions were they never so certain and entire by answering to the first originall copies yet are not capable to be to all men any other then a lesbian Rule or Nose of Wax for as much as even where men have them as halfe the world has not they are liable to be wrested and actually twisted twenty wayes by interpretours whose expositions senses and meanings which are as many and various as the thoughts and conceits and inventions of the men are who comment upon them must be the Rule to such as can read them neither in Hebrew and Greek nor in their own Mother-Tongues neither And whereas we ask them who tell us that Scripture rightly interpreted only is the right rule of the faith by what Rule shall we know whether the Text be rightly interpreted yea or nay and not rather wrested and what is the Rule according to which men are to interpret that Rule of their faith i.e. that Scripture to go round again they tell us the Analogy of Faith And when we query how it may be known that that Faith is right according to which the Scripture is if rightly to be interpreted To go round again they tell us the Scripture rightly interpreted And when we ask them how it may be known assuredly uncontroleably infallibly that the Scripture is at all of God and not a cunningly devised fable invention of men they tell us by the Testimony of the Spirit which say they is necessary onely all-sufficient to that purpose see the Articles of the Clergy of England about the Scripture And when we ask them but by what shall we try and find assuredly infallibly that that Spirit is of God and not a false one that tells us the Scripture is of God To go round again they tell us by the Scripture Moreover as when others deny his asserted Authority purity integrity of the Text I. O. pleads it to the least tittle and yet to go round again falls flatly to affirm the Nâ—n-integrity of it himself so when he dreams those poor deluded Fanatical souls as he calls them call'd Qua who yet own it as usefull helpfull profitable perfect to its own end through faith in the Light to the man of God do deny the perfection of the Scripture to its proper end then I.O. strikes up in such strict strains of proving the living power efficacy perfection of the said Scripture to its own proper end which he sayes is the effecting and perfecting of mens eternall salvation without any help of the Spirit and Light within stretching it out into such a singular absoluteness this way as that which by it self alone is Regula perfectissima Ex 3. S. 26. ita perfecta c. omnibus numeru absoluta ut nihil opus sit ulla alia revelatione per spiritum out lumâ—n internum c. as revelatio omni respectu perfecta Ex 3. S. 28. Potens servare animas restituens onimam potent a Dei ad salutem so that inania mutilia sunt alia omnia principia c. S. 29. which all is more fully inculcated at large in Greek and English p. 83 84 85 86 87. where he sayes its absolutely call'd the power of God and that to its proper end the Rod of his power without other helps and advantages that hath efficacy and power in it to save souls living effectual sharper then any two edged sword c. as Heb. 4.12 and much more to that tune adoring and extolling the external Text with the honour and veneration that 's due to God Christ and his Spirit Light and living word in the heart alone But when I.O. comes to quarrel with those poor deluded souls the Iews for the self same adoring and glorying in their enjoyment of the naked letter and seeking for life and salvation in the Scriptures without the Light and Spirit within which he and his Fellow-Scribes are found in and condemned by the Qua for at this day as they were by Christ of old and when he comes to quarrel with the Qua for asserting that doctrine of Devills as they call it viz attainablenesse of perfect freedom salvation of the soul from sin in this life then I. O. runs and rambles round about and about again with as great an Ardency as he danced the other way before saying Ex 3. S. 39. Falsissimum est sacram Scripturam dum in hoc mundo Haeremus respectu nostri totum suum finem obtinere aut obtinere posse It 's most false to say the Scripture or doth or can obtain its whole end in respect of us while we live here and if we ask where then does it do it in the world to come no neither then cessâ—bit Scripturae usu c. its use will then cease it s accimmodated to our present state only and if we ask does it do it at all yes quoth he or else it cant't be perfect as I assert it to be for Ex 3. S. 24. Disciplinae cujusvis perfectio c. In English thus The perfection of every discipline stands in it's relation to its end so as that is to be held perfect which can and that imperfect which potis non est cannot effect its own end and the perfection of the Scripture can consist in no other thing then its sufficiency to its own proper end which is the perfecting our eternall salvation which salvation though the Scripture be perfect and does accomplish it yet To go round again it can accomplish it neither in this world nor that to come and so not at all and To go round again is imperfect and further yet That it s not so absolutely perfect nor effectually powerfull to this end of saving souls so as to need no other revelation by the Spirit or Light within as he says 't is witnesse its inefficacy to the Iews who are as busie in it to no urpose as I. O. himself of whom I. O. to go round again sayes â— 236. thus The Iews enjoy the letter of the Scripture yea they receive it sometimes with the honour and veneration due to God alone Their possession of it is not accompanied with the manifestation of the Spirit will out which as we see in the instance of themselves the Word is a dead letter of no efficacy for the good of souls
they have it for their further ruine yea while they keep the Scripture quoth I. O. of the Iews and I of I.O. and such literal Christians as he is we shall never ment weapons out of their own Armory for their destruction like the Philistiâ—e they carry the weapon that will serve to cut off their own heads Thus Though I. O. who sayes elsewhere the Scripture is without need of other helps or advantages or revelation by the Spirit or Light within per se sola sufficiens living absolute full of power and efficacy to save souls and yet rides the Rounds so here as to say that without the Spirit the word and that 's more then the Qua dare say howbeit he means thereby but the Scripture is a dead latter of no efficacy to the good of souls yet horrendo percussus scotomate he stayes not here but having said the letter is dead rather then the Qua he so hates shall be owned by him in saying the self-same that himself sayes hee 'l ride round back again to his first stage that he may not seem to side with them and therefore in Ex. 3. S. 40. where I.O. brings in the Qua arguing strongly against the Letters being the only most perfect rule thus Scrâ—ptura est litera mortua Spiritus vivisicat quis litera mortua nisâ— ipse sit mortuus idhaerere veâ—it The Scripture is a dead letter the Spirit quickens who but he that 's dead will adhere to a dead letter as his Rule I. O. brings in himself weakly answering thus viz To go round again to the confounding of all his own former sayings that the letter is dead Falsissima est ista assertio Scriptura est verbum Dei quod vivum est et efficax neque uspiam litera esse mortua dicitur i.e. That 's a most false assertion the Scripture is that word of God which is living and efficacious neither quoth he Trapezuntius like who forgot his own name forgetting its the name of I.Os. own imposing in the same book is the letter any where at all said to be dead I. Os. Rounds and Contradictions to himselfe about the Hebrew punctation Moreover as to Hebrew Ponts I. O. capers about quavers up and down and runs round like a blind Horse in a Mill One while asserting them coavo'us with the Consonants of such necessity that without the owning of these to be of Divine original men are left which is as much as to say all the Iewish Church were so left from Moses to Ezra if the Points were added but by Ezra and his companions and not by Moses at the first writing unto great uncertainty in all Translations and Expositions of the Scripture p. 202. That who owns them not as so and are otherwise minded then those who maintain the Antiquity of the Vowels and Accents so as that the Hebrew Language was written with them from the beginning not only make doubtfull the Authority of the Scriptures but even pluck it up by the Roots sith without the Vowels and Notes of distinction it hath nothing firm and certain p. 2.13 That he that reads it without Points as the Church did before Ezra if Ezra was the first Author of them is as one that rides a Horse without a bridle that may be carried he knows not wither whereupon relating the opinion of Radulph Cevall to be that the Hebrew Language was plainly written with them from the beginning This mans judgement quoth I. O. is also mine yea p. 205 207. He makes the foundation of all Questionable upon the supposition of the Novelty of the Hebrew Points insinuating it as a just consequence which great and wise men suppose naturally and necessarily flows from the opinion of the Novelty of the Vowels and from the state of the Hebrew Language and Bible unpointed Otherwhiles notwithstanding not knowing whether he had best assert them to be so ancient or no he to go round again at first faces halse about and leaves those who held them up as high as Moses to prove it saying only He shall not oppose them that maintain the Points Coaevous with the letters and yet after a while does no less in effect then face quite Round about and oppose them in the same sentence by this confident assertion viz. I no wayes doâ—bt but as we now enjoy them we shall manifest that they were compleated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men of the great Synagogue Ezra and his companions p. 210 211. and p. 226. Pleading against such as hold them to be more Novel and of no higher invention then from the Tiberian Missorites on his own and their behalf who affirm Ezra and his companions to have been the Authors of the Points he sayes their sayings whom he opposes cast a probability that Ezra laying aside the old letters because of their difficulty together with the new introduced the Points to facilitate their use which if so then he leaves all ages of the Jewish â—hurch before Ezra even the true Saints meerly for want of the Hebrew Vowels and Accents as men riding Horses without Bridles who were carried they knew not whether but so the Saints then were not and though the generality of the Iews were yet 't was not because they had no Vowels Accents and Points to attend to as their guides though I am of I. Os. mind t is like they then and till Ezra's days had none but because they refused to be led by the Light within and guided by the Holy Spirit which for all their attendance to the letter they as Stephen said Acts 7. had allwayes resisted Thus I. O. to the contradiction of his first selfe is run round down the hill from Moses as low as Esdras about his punctilio's and Hebrew Points but there he reckons to stand and keep his ground against all that come against him to bring him and his Ancient rich possession of Pins and Points any lower or at least so low as the Tiberian Missorites and here he fights like a man in a fâ—ight or frensie left all truâ—h be for ever lost if he can't make it uncontroleably manifest that the Points are better guides then may be expected from such bad men as the Tiberian Massorites And first to make that good to the begetting of an infallible and divine faith of the Points divine original and not such a humane one as they must have if from the Massorites that these Charecters the Hebrew Points mark as we have them are not to be ascribed to the Massorites as their Authors he does not more make severall silly consequences then he does himself confound them even as fast as he makes them First Not to meddle here with those many paedantick proofs and put offs which I have elsewhere viz in the 2 Exer of my Book call'd The Country correcting the University sufficiently already disproved he treats it out throw a great part of his two Treatises with no other Tool then that Toy of Tradition
Light although these comprehend neither it nor its children and that grace mercy and peace may be multiplyed to you from God the Father and from Iesus Christ whose councell in the conscience whosoever hearkens to shall dwell safely and shall be quiet from even the fear of evil For this is a Brazen wall to a man to be inwardly conscious to himself of no evill not to wax pale at the sense of any crime 31. But who so turnes aside from the Light leaving the pathes of righteousness to walk in the wayes of darkness as he is inwardly condemned of himself so both Errour Terrour do meet him at every turn so that howbeit he carryes outwardly a shew of laughter and mirth yet he goes often grievously griped and within waxes pale at the sense of that which the Wife of his own bosome is ignorant of 32. All these things abovesaid which at first were written in Latine more privately for the sake and use of a singular eminent Friend in Germany are now with no other alteration then the case requires not without God himself also moving thereunto given forth more publikely as well in English as in Latine in service to you O Academians and all others to whom we are ready according to Peters councell to render a reason of the faith which is in us with meekness and fear having a good conscience and to this end that both ye whose eares being turn'd away from the Truth are turned unto Fables ye who itching and attending to no other business then telling and hearing some new thing suppose we bring certain strange and new doctrines to your eares may know that we bring no new things but all the old things even the self-fame which by Gods Ministers were uttered from the very beginning which al o we know either to your Salvation or greater Condemnation your selves shall once acknowledge even for ever 33. Of which yet we are not slack to warn by admonition to awaken you forasmuch as though to say the same things that were said before it s not grievous to us yet for you it 's safe who by over much incogitancy inadvertency I may truly say are ignorant of what ye know 34. Which truly if in the same light and with the same sincere Spirit with which they were written they may be throughly peruâ—ed by any it shall repent neither me to have written nor you to have read what is here written 35. But if otherwise and if this friendly woâ—d of your salvation shall stir up in you the Spirit of enmity malignity and receive from you rather an ignominious repulse then an healthfull hearkening thereunto it shall please me enough that in this work I have pleased God am clear of the blood of your souls and ye at last shall remember at least yet not without repentance though too late that ye were warned from God By an English man who is a Friend and lover of your Souls Sam. Fisher. Lux Christi EMERGENS Oriens effulgens ac seipsam expandens per universum Terrarum Orbem e Tenebris Sacerdotalibus quibuscum cooperra nec non offusa suerit per mille ducentos sexaginta annos in hoc Orbe nostro Antichristi-Christiano Sect. 1. TEstimonium nostrum Veritas cui Testamur Nos qui ab iis quibus Vae est quia non tremunt ad verbum Domini nominamur Ironice Quakers non est alierium quoddam nec aliud sed plane unum ac omnino idem cum illo quod exhibuerunt omnes Sancti viri ac Prophetae Dei perinde ac Christus ipse nec non omnes ejus Apostoli ac Ministri quotquot quemadmodum a Deo moti erant loquuti sunt a seculo in hunc usque diem 2. Quemadmodum enim Ipsi quorum Testimonium quis Vel duo vel nemâ— credidit â—ut recepit ita Nos qui sumus ex filiis suis a quibus omnibus solis justificata est Sapientia Sapientiae ipsi Testimonium damus non seculi hujus nec Principum seculi hujus qui abolendi sunt sed occultae illi quam nemo Principum seculi huâ—us cognovit si enim cognoovissent Dominum gloriae nequaquam Crucifigerent Sapientiae Dei in mysterio etiam luci Domini Dei ac Jesu Christi qui Lux sunt apud quos non dantur tenebrae â—o luci illi gloriosae jam orienti ad illustrandam Civitatem illam Sanctam Jerosolimam novam ubi nunc non amplius erit nox in quam nequaquam intrabit quiâ—quam quod inquinat 3. De qua luce dicit Jesus ipse Paulo ad hanc quam olim praementis caecitate persequebatur jam vere converso ad gentes te nunc mitto ut aperias oculos eorum convertas eos a tenebris ad lucem a potestare Satanae ad Deum ut remissionem peccatorum accipiant sortem inter Sanctificatos per fidem quae est in me 4. Nec hoc fuit Pauli solius negotium Ministerium a Deo receptum ut perageret sâ—d Johannes testatur hunc esse Nuncium ipsum quem ipse cum reliquis ex Christi Ministris ab ipso ad renunt'andum accepisser quod etiam erat a Principio non no vum quid quomodocunque novum videri poâ—uit ut quod obnubilibatuâ— priusquam tenebrae preteriissent e tenebris vera lux luxisset verum vetus quod erat a Principio nempe Deum esse lucem nec tenebras in eo esse ullas si dixerimus nos Communionem habere cum eo in tenebris ambulances nos non sincere agere sed mentiri sin in luce ambulantes sicut ipse est in luce Communionem nos habere cum eo mutuam sanguinem Iesu Christi filii ejus mundare nos ob omni peccato quinetiam qui dicit se esse in luce fratrem suum odit in tenebris esse usque adhuc 5. De qua Luce Dei de qua undequaque loquitur Scriptura a qua illuminante Manuscriptores eâ—us Scriptura etiam ipsa fuit edita quaeque fuit quaeque fulsit in corde hominis lâ—ge ante Scripturae errant nos una cum Scriptura Scriptoribus ejus hoc idem hoc ipsum Testamur nempe mensuram quandam radios quosdam hujus in uniuscujusque conscientia fuisse olim nuns esse a Deo datos filiis hominum qui omnes etiamsi ad imaginem suam hos rectos fecit Deus inculpatos quae siverunt sibi ipsis tam varias quam vanas inventiones corruperunt vias suas a vero Deo a vera ipsius cognitone quem vere cognoscere est vita eterna ab omni cum cum eo Communione erraverunt ac quoad omne a seipsis auxilium penitus perierunt ad lucendum in cordibus suis opacis ut in obscuro loco lucerna per condemnationem suorum operum verborum ac cogitationum
that beleeves not both beleeves neither But what of that what follows hence this quoth I O. for that is the very end hee infers this Text for and the very conclusion he infers from it viz. that Moses writings of Christ are more sure and of greater certainty as to the Churches use then Christs own words from his own mouth or then Christs Revelations of Gods minds to men as revealed to him from the mouth of God from the very bosome of the Father Siccine Itane is it so I O. indeed what the ouâ—â—ard remotely transcribed Copies of the writings of the Old servant that put a vail over his face too and spake so darkly in types and figures and shews and shadows that 't was hard to behold stedfastly to what end he spake more plain and stedfast and sure and certain then the immediate Voice Words Revelations of the Son himself whom Moses called to hear as coming and speaking more distinctly out of the very bosome of the Father O the dotage of our Vniversity Doctors the dimness of our Divines who profess to dive daily and deeply into the Scriptures that make the dark Writings and dead Letter and servant more clear and worthy and useful to the Church then the express Voice and Words of the Son which are Spirit and life it self I shall set but one Scripture to face this fancy of I.O. and so leave and let it stand to the shame of it self and its Father Heb. 3. vers 1. to the 8. See and read it Thus of the first The words of the second are these Be not soon shaken in minde nor troubled neither by spirit nor by word nor by letter as from us as that the day of the Lord is at hand Rep. The business I.O. cites this in proof of is for this and that next before are of those that are subscribed to that purpose that the certainty of the Scripture is preferred before the certainty of true Revelations and Miracles but which way so much can be drawn unless it be as I.O. draws iniquity with cords of vanity and sin as it were with Cart Ropes from that Text is more then I can tell Paul Silas and Timothy had told them it seems of the coming of the day of God both by Spirit Word and Letter they whose great hope lay in the comming of that day like such as look and long for what they love and are apt to thinke and hope it to be as they would have it did hope it to be nearer hand then it was and fearing left finding it further off then they thought they might bee troubled and shaken in minde and failing in their faith of it he gives them to understand the worst of it that the best might the better help it self that they should not mistake them in their Doctrine about that day as if they had said it was immediately to shine out upon them and so waver in their mindes flag in their faith and be troubled with doubts as if it would never come to them because not so soon as they wisht it might for there was a long night to interpose it self first he wills them withall to remember v. 5. that he told them no less in the Spirit by Word of his mouth as now he doth over again by Letter or Writing when was present with them howbeit as that 's never long that comes at last so that day would come at last to their salvation and destruction of the man of sin who caused the night with the brightness of it Here 's the short and the long of the business of that verse and those about it from which I who can see the Sun can see no such Doctrine follow as I.O. dreamingly draws from it nor one dram of Reason nor the least grain of Assent to his Asasâ—inated Assertion that the Scripture is of more certitude as to the Churches use then any true Revelations Other Arguments I.O. urges why the Light and Spirit cannot bee the Rule c. Therefore the Scripture must be it J.O. That to which we are never no where sent of God that we might learn the knowledge of himself and his will and take direction in our duty that cannot be the Rule Canon Principle or directory of our Faith Learning Knowledge and obedience But we are never no wheresent of God to any inward Light or internal Private spirit c. Therefore c. Les the Fanaticks produce but one place of Scripture wherein we or any are sent to their Rules or directions of faith and obedience and we will not say but they have cause to triumph in earnest but if they speak of their own they are Lyars they bear witness to themselves and their witness is not true Reply As for thy word Private Spirit we deny all leading by any Private Light and Spirit It is the Common Light and Publick Spirit of God which is one and the same in all though not in the same measure and not any thing of our own that we testifie to and profess to follow as our guide It is the gift of Gods grace in us that appears to all bringing salvation which teaches all that are led by it and learn at it to deny ungodliness and worldly lusts and live godly righteously and soberly here that we intend nor do we so much as pretend to any other inwardlight but that of God in the conscience which though thou foolishly stile it Natural yet thy self be â—rest such an ample testimony to sometimes that we need use no other then thy own words to prove it to be infallibly of God and from him an infallible guide and that we are sent of God to this inward Light Word or Spirit in answer to thy challenge to produce one Scripture I say what need wee produce one Thy own pen if thou l't beleeve it points out almost iâ—numerable places yea all in which the Word of God is said to be preacht publisht multiplied received where the Word nigh in the heart is meant and the outward Scripture that is the declaration of it considered formaliter or as written not at all intended yet for fear thou shouldest not beleeve thy own pen when such Truths drop from it as make against thee and indeed it hath let fall so many untruths pro and cons and fellaries from it that it little deserves to be beleeved by thy self but rather suspected when it writes the truth I am free here to produce some out of many more that might bee produced wherein men are sent in the Scripture if that be of God by whom thou sâ—yest they nunquam nusquam never no where are so sent to the rules and directions we call to which are not any mans own private spirit or fained light or Enthusiasms or dreams as thou dreamest and to the abusing of us to the world out of thy own narrow private light-loathing spirit divinest they are but the Word Light and Spirit of God which is
within viz. Jam. 1.21 Receive with meekness the ingrafted Word able to save souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insitum vâ—rbum That the Word is a light thou dost not deny and that its within sure thou wilt not who sayest Ex. 1 s. 40 thus That Word within is the Word of faith the Apostles preached and that we are here called to it thou canst not So Gal. 5.16 17. Walk in the Spirit c. of which Spirit he saith it lusteth against the flesh which lusting must be where the flesh that private earthly evil spirit that man in the fall is possest with lusteth against it to envy and all evil but that is within and the Scripture saith so not only in Iam. 4.5 but in some other place whence he a leadgeth it whose words are Think yee that the Scripture faith in vain the Spirit that dwelleth in us lusteth to envy So 1 Joh. 2.24 27. Let that abide in you c. If that ye have heard from the beginning remain in you c. and what 's that but the anointing the Spirit of God within which though â— O. may call a whimsy and delusion a lye and such like yet is Truth and is nâ— Lye yea t is nothing but that which is in the lye which calls it a lye and that which is already deceived and hath nought but deceit it self to bee deceived of that cryes out Deceit and Delusion of the Truth To which I might adde all such places as call to the Light and mention the Light as that which though evil ones hate yet such as dâ— truth come to and Christ both warned men himself to walk by and beleeve in and sent Paul and Iohn and therest of hiâ— Ministers to turn men to and Iohn the Baptist pointed at and witness'd to which Light was not the Letter in which they wrote of this Light as thou silliâ—est supposest for they were not Aâ—inisters of that 2 Cor. 3. But the Light of Christ and Christ the Light of the world who enlightened every man before the Letter was and that is within in the minde and conscience where the darkness is for the darkness is within and not without and therefore the Light must bee much more within which shines within the darkness though not comprehended by it for that Light which shines in the dark place till the day dawn and the day-star arise there which is the heart must be also in the heart and that Light which shineth within the darkness which is within men must needs be much more within them as the candle that shines within a dark Lanthern that is seated within a Room must need be within the Room as much if not more inwardly then the Lanthâ—rn is Another Argument against the Light and Spirits being the Rule and so consequently that the Scripture onely is it is the uncertainty of all sorts of Enthusiasms J O. That which is every way uncertain yea most uncertain deceitful whether we consider thâ— principle of the Revelation or the things revealed that we ought not to attend to as a Rule or guide in the way of life and the worship of God but that 's the nature of all Enthusiasmes Therefore c. Reply Is thy Text then such a certain Rule with thee which thy self confessest to bee so uncertain that Criticks may alter it as they please and about which thou confessest ye are in such a heap of uncertainties 2. Wee talk not of Enthusiasms as the Rule but of the Light within and Spirit of God in the conscience and Word in the heart manifesting good and evill lusting against the flesh which the Letter calls a Light to the feet a lamp to the paths and this as is above shewed from 2 Pet. 1.13 is a sure word of Prophesâ—â— yea this is most certain unchangeable eternally the same incorruptible living and abiding ever what ever become of the dead Letter that is so liable to be altered corrupted nullified that there need no other Argument in the world be used to prove it not to be the Word of God unless God have an uncertain and corruptible Word which iâ— blasphemous and contrary to the Scripture to imagine then the utter uncertainty and corruptibility of it insomuch that we may safely Syllogize thy own Argument against the inward lights being a Rule from its uncertainty back again upon thee against the Letters being a Rule ab eâ—us omne genus incertitudine from its uncertainty and corruptibility thus viz Quod omni modo est incertum incertissimum corruptibile c. That which is every way uncertain most uncertain liable to be altered falsified corrupted to be mis-transcribed mis-translated mis-interpreted wrested this way and that to moulder away to perish be torn to peeces burned and many wayes brought to nothing is not the Word of God nor the only Rule c. But the Letter or Scripture is so as abovesaid witness the written Role of Ieremiahs Prophesie which Zedekiah cut with a pen-knife and consumed in the fire and thy own confessed mouldring away of the very first manuscripts therefore c. Another Argumen of I.O. against the Light and Spirits being the onely Rule is this J.O. It s of no small moment that leaning to these principles following thâ—se guides rejecting the Rule of the Word written the Fanaticks are daily driven to pernicious manners abominable Idolatries Murders Whoredomes Blasphemies and in all Nations to unhappy ends Rep. Whether there be more abominable Idolatries Murders Whoredoms Blasphemies and pernicious manners among Qua. or other men called Christians and Christian Ministers that suck at the breasts of the Vniversities or nursing Mothers is sufficiently shew'd above as for unhappy ends t is tâ—ue by bloody persecution many Fanaticks as thou callest the Qua. have come to untimely deaths the more shame for New England where two of them have been hanged for coming into their coasts and Old England also where for all the pretences to Reformation many have perished in prisons and by blows and bruises for their testimony to the truth the more shame for Oxford it self too where one of the first that came thither dyed of the bruises and abuses there received from the Scholars but if by unhappy ends thou mean such as befall men as his Judgements from the hand of God immediately in some eminent notable way seizing on them and cutting them off these are untimely ends that many not for following but forsaking and fighting against the Light the Qua. testifie to have brought on themselves in these latter years in these Nations besides many sharp sufferings in their lives time in which thy self I.O. hast had a just share for flinging at the Qua. as Fanaticks who art now flouted at as a Fanatick thy self Beware therefore and be warned in thy life-time leâ—â— thy latter end be as some of theirs How scores at least of persons have been taken away for their hands being heavy on the Qua. by the hand of God