Rusticus ad academicos in exercitationibus expostulatoriis, apologeticis quatuor The rustick's alarm to the rabbies, or, The country correcting the university and clergy, and ... contesting for the truth ... : in four apologeticall and expostulatory exercitations : wherein is contained, as well a general account to all enquirers, as a general answer to all opposers of the most truly catholike and most truly Christ-like Chistians [sic] called Quakers, and of the true divinity of their doctrine : by way of entire entercourse held in special with four of the clergies chieftanes, viz, John Owen ... Tho. Danson ... John Tombes ... Rich. Baxter ... by Samuel Fisher ...

CHAP. III.

AND now as to thy second Part to the same tune, wherein thou Cant∣est i•• out aloud concerning my self, who am not only more pers••∣nally and immediately concerned in it, but concerned also for the Go••pels sake I hold forth to clear my self.

Thou green-headedly goest about to insinuate it into all people, that his not groundlesly to be su'pected, that I Comply, as one with them, with the Pope or Cardinals at Rome, as from some others, more simple, then it self, so chiefly from that (sa••is superque) simple Antecedent, viz. my 〈◊〉〈◊〉 some Doctrines which are theirs.

Now since I am one against whom there is such prejudice among all manner of people, through the subtle, sinister, and sinful suggestions of the Priests, both Prating, and Preaching and Printing me to be in like∣lihood a Papist, a Iesuit, &c. So that I can go no where among those of my own Nation, in any service to the Gospel,, where I am not so hit i'th Teeth with Rome, and kissing the Popes 〈◊〉〈◊〉, and such like Toys, that Equity itself from my mouth, cannot enter into many minds, by Reason of the Iniquity of Levi's lies, which are in love with lyes: bear with me yet a little longer in that folly of An••we••ing a few Fools according to their Folly, though in so doing, I make my self for a while more like them, then (through mercy) I Really am, left being (as else I myself had much rather be in this case) wholly silent, they grow so wise in their own conceits, as to take my total silence (as T.D. is very hasty to do in other cases, p. 2.) for con••ent, that all the lyes they broach, and for the truths sake load me with, are Truths indeed.

The Capital Crime, then which I am by many Priests charged with, and which my holding some Truths, they hold at Rome, is by T.D. made the Cardinal Proof of, is that of Popery, of Receiving a Pension from the Pope, of Complying with the Antichristian faction, with the Pope and Car∣dinals at Rome: The whole Parcel of Proof, which that aforesaid is a Prime Part of, is made up of many more particular Ingredients, & Compound∣ed of several other Simples, whereof some are urg'd not only in proof of the main Point, or Accusation, but as Accusations themselves, of which some are true, some false, others urgd only as proofs of that grand crime I am accus'd of.

I would willingly (much Printing being as burdensom to mens purses, as much Writing is to their persons) to save the Charge of Print∣ing that o're again, which was never worth the thousandth part of its first Impression, have breifly hin••ed only at the heads of that fardell of falshood, and cut them off as fast as I had named them, but that I may be free from all suspition of doing him wrong, and be sure to do him no more then

Right, who so grosly wrongs me, it lies the more on me to se•• them down in his own words, wherein they Lye altogether in one lake, p. 56, 57, 58. of T.D's. Paper, Only he shall give me, or (if not) I shall take leave (as of•• as I see occasion) to leave out M••. wherever it stands before my name, and set S. only in its stead, or any other mans name, whether in this, or any other part of his book, when I have occasion to mention any of those, to whose names he sets it (as he doth to some, and not to some, to shew his partiality and respect of persons, which stands not with the faith of God) and being on good grounds free neither to stand Mastering up of them, into whose service I have never hired my self, nor (if they please to forbear it to me wards) to own that Title of Mr. to my self, which some use so much to each other, till it stinks, & T.D's book so much to me, that I am asham'd on't, from any of them that were never any of my hired Servants: And howbeit I once (Iure Academico) by as much Right, as such men, as chuse to have it still done so to themselves, in token of their Mastership of Arts, had that Half penny piece of Honour of M.A. Printed to my name, as T.D. now hath, in Title-pages, (and that that past in times of ignorance, let it pass without more mention, or finding fault with it, from my self and others) yet if my self, or any shall hence∣forth write, or cause himself by Pen or Press, to be inscribed either M.A. or D.D. or B.D. and any Reader in his ignorance, not knowing well how to Cypher or cast Account, shall happen to Read Mr. Ass, or Dr. Dunce, or Blind Divine, the Affecter of those Trifling Titles of Mr. of Arts, Doctor in Divinity, & Batchelour in Divinity, who is not more Baccalaureus, then Laurus sine baccis, shall in no wise be Laughed at, and as little La∣mented at all by me.

And since I am thus casually fallen upon this Theam, about Respect to mens Persons, and using Titles of Honour to them; Its not much amiss (I minding Gods matters more then Mens manners, and plain-ness more then that our Masters of Art call Method) before I proceed in Examination of T.D's false charge of me, as to matter of Popery, left I find no fitter Place for it in the after part of this Book, to take notice here of another inordi∣nate Charge of T.D. in which (it concerning all the Qua.) my self also am not a little concern'd, which, in p. 47. of his first Pamph. upon occa∣sion of R.H. his calling Thomas Rumsey by his own name: is on this wise.

T. D. You Qua. are an unmannerly Generation, you might have given a Magistrate the Title of Master.

Rep. How Contrary are these Teachers, Ministers, alias Servants of our times, who (with the rest of their fellow Rabbies, painted Sepul∣chres, whited Walls, out-side cleansers, Scribes, Pharisees, Hypocrites, blind Guides, strainers at Gnats and swallowers of Camels) Love uppermost Rooms at Feasts, Chief Seats in Synagogues, greetings in Markets, and affect to have men called, and to be called of men Rabbi, Rabbi, Master, Master, Reverend Sir, and such like, to the only One Master Christ, who con∣demns all this, and cryes Wo against those, that are found in it, Mat. 23. ••r••t otum?

How contrary are they to his Apostles, who forbade this respect to

mens Persons, which these Master Ministers are ever and anon pleading for against the Qua. as a clownish, unmannerly Generation for not giving it: Iames sayes, Iames 2.1. to 10. My Brethren, have not the faith of our Lord Iesus with respect of Persons: telling the Saints that if they have respect to Rich men that wear gold Rings and goodly Apparrell, and set them up on high, and despise the Poor in vile Rayment, setting them at their heels, and putting them under feet, as the footstool; they are Partial within them∣selves, Commit sin, and are Convinced of the Law as Transgressors: Elihu, when he was to speak for God to Iob, and his great Friends, sayd Job 32.21, 22. Let me not accept any mans Person, neither let me give fla••tering T••tl••s unto man; for I know not to give fla••tering Titles: in so doing, my Maker would soon take me away: and so goes on, using no other Titles to him beside his Name, and that plain (but now disdained) Thee and 〈◊〉〈◊〉, as his words are most truly and properly Translated out of the O••ig••••al into Right English: thus did the Saints and Ministers of God of old, even like to Christ himself, of whom twas said by the Pharisees, Mat. 22.16, 17. that took notice of it (and perhaps disgusted it as much as our Modern Ministers now do, some of which though they say little, yet think the more) Master, we know thou art true, and Teachest the way of God in truth, neither carest thou for any man, for thou rega••d••st not the Person of men, even Caesars meer Person more then anothers, yet he gave Caesar his due too and (though he was free) gave him Tribute, Mat. 17.24, 25, 26, 27. and so did his Saints then, and we now, give Tribute to whom Tribute, custom to whom custom, honour to whom honour, fear to whom fear, obedience to wh••m obedience is due; and with that honour of yielding Tribute and Subjection to, as we have the due Benefit of Protection by their Laws while Just, and Enacted according to the Law and Light of Christ in Every Conscience, which is holy, just and good, and while as justly ex∣ecuted by Rulers, do we honour them: yet then only are their Laws justly Enacted and Executed (nevertheless) when these outward Sword∣bearers and their Laws are a Terror to Evil Works, and a Praise & Encourage∣ment to the good, and to them that do well; for else they act more Might then Right, and (as the Devil does, who is the Prince of the Power of the air, the God of this world and Ruler of the darkness of it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to meer will and lust, not according to Law itself, by permission for a time, but not by any true Commission from God himself, by whom the Law, which we own in its place, was added because of transgression, and is not for the righteous, but for the un∣righteous, for murderers, theeves, and whatever is contrary to sound Doctrine and Godliness.

And this truly divine Honour of subjection and obedience to Magistrates just Laws, as justly Executed as Enacted, is it, and not the meer Humane H••mage of high flattering Titles, as You and Sir, and complements, and cring∣ings, and outward worships, and genu-flexions, and bodily Bowings to mens persons, which in the second Commandment (by whom ever used, as in the Typical shado••y time, they were by Iacob to Esau himself, by •• David and others, whose practice is not our Rule, but Gods praecept) are prohibited to be given to the Image or likeness of any thing in heaven,

earth, or under the earth, is that God cals for, and we give for consci∣ence sake.

And thus we honour all men, owing nothing to any but love, which works no ill to the neighbour, and fulfils the Law, and so children are bid by Paul to obey their, Parents as 'tis fit in the Lord, in which obedience, though they make not Idols of them, kneel not down, and ask them blessing, as in Popish days they foolishly did to their Godfathers and God∣mothers, when they meet them, they are said according to that Command∣ment to Honour the Father and the Mother, Ehh. 6.1, 2.

And so Servants in their Relation honour their own Masters, when, not with eye-service as men-pleasers, but in singleness of heart, as fearing God the great Master in heaven, they are faithful in the busi∣ness they are entrusted with by them, though they never stand cap in hand to them, and should never call them by that name of Master, which yet we allow as the Scripture it self does, as well that of Father, Mother, King, Ruler, Magistrate, when used, not as a flattering Title, but as a Note, or Term of distinction between the Relatum and the Correlatum in that Relation, that is between Princes and Subjects, Parents and Chil∣dren, Masters and the Servants, that have hired themselves to them: and thus only ought things to-be among the Saints.

Howbeit such a Generation of Parasites are all sorts of Professors now become, that (without exception of any but the Qua. who come to that beginning, which is also the end of all things, and is now at hand) they all more or less have Mens Persons in Admiration, because of Advan∣tage, and are found sluttering and falling down at the feet of the great Lords of the earth, little less then adoring the Earthly Tabernacles of those that can climb highest in Authority, and painting and trimming them out (as the rest of the Birds, did the naked Iack-daw in the fable, with every one a new fine feather) till every one plucking away his own again, as anon they do, they leave their Lords, who knew not their old friends, nor themselves neither, while their honour lasted, which is (plus in honorante ever, then in honorato) and stands more in his fickle will, that gives, then his, that hath the honour, as naked laughing stocks in the midst of their fellow-creatures, and in more fulness of shame and con∣fusion of face, then could have befell them possibly, had they never been so preheminently exalted.

Yea so odious are the cronchings of Christians to each other, accord∣ing as they are higher or lower in their Gentile Preferments, and Gentile∣like Lordliness that they (contrary to Christ, who said to his Disciples, Mat. 20.25, 26, 27. it shall not be so among you) exercise or'e one another, and that not only in Italy, France, and Spain, but even in these, so ever and anon besworn (not to say forsworn) Nations, that are ever reforming, and yet deformed, that it loads and loaths the life of God in his Saints, while in the light it looks upon those Antick Adorations, that pass between man and man, Christian and Christian, Brother and Brother in the same Church, when one clambers but a little higher then another in places of earthly command, not only in such words, as may it please your Highness, your Excellency, my Lord, &c. but also such Gestures and Postures of

standing ••••re, and putting off, and bending to the very soles of one ano∣thers feet in token of respect, and that sometimes when in heart they could with each other hang'd, and holding up one anothers Traines, cum multis aliis quae nauc, &c. as if they would do honour to the shadow of one anothers shoo-strings, and tie themselves eternally to attend upon the very Tayles one of another, for the lease of such perishing pieces of out∣ward honour, as are entail'd (as they dream) on such and such places (as persons can procure them) for no less then from henceforth world with∣out end Amen.

Besides oh the shamefully mis-attributed Titles that are now entaild as Badges of Honour by men one to another, from Generation to Generati∣on, as may it please your Holiness, which is that Flattering Title Blasphe∣mously and Prophanely attributed to his Wickedness the Pope, your Ma∣jesty, your Highness, your Grace, your Eminency, your Excellency, your Ho∣nour, your Worship, &c: Honoured Sir, Reverend Sir, Worthy Sir, Segnior, Mounsieur, Master, &c: which are (Respectively) attributed to Emperors, Kings, Princes, Dukes, Generalls, Marquesses, Earls, Vizcounts, Barons, Baro∣nets, Knights, Esq. Iudges, Serjeants, Doctors at Law, Councellers, Governours and Commanders, Civil and Millitary, Cardinalls, Mountseniors, Arch-Bishops, Bishops, Abbots, Arch Deacons, Deanes, and their Officialls, Doctors, Batche∣lors in Divinity, and other Sciences, Masters and Batchelors of Arts, and such Academicall Admirers of mens persons for Advantage, Rectors, Par∣sons, Vicars, Curates, and other such Spirituall Persons, and Clericall, Classicall, and Conventionall Creatures, and all these little less abomina∣ably, and prophanely, then that of Holiness to the Pope, forasmuch as the men (call'd Christians) who now give and take all these, do, to their own further Confusion make Confession to God himself through their Priests Lips, and Ministers mouths in their daily Prayers, that all Honour, Glory, Praise, Power, Blessing, Dignity, Dominion, Worship, Worth, Reverence, Thanks∣giving and Obedience belongs to God alone; and do to him only (but that they mock him while they Pray) seem to ascribe it all; and if all be∣long to him only, then none to Man, whose breath is in his Nostrills, who is to be ceased from, and not at all to be accounted on, at least while he beares (as in the fall he does) no other then the Dishonourable Image of Satan, and till he come back by the Light into that Image, and Glory of God, which now by sin (saving the few that are Regenerated from that Degeneracy) Mankind universally comes short of; which Image, Po∣wer, and Glory of God alone in man, which Image is Christ Jesus, the Righteousness and Wisdom of God, the express Image of the Father, we Re∣spect, Reverence and Honour, where even it appears, let the person in which be elsewise never so mean among mistaken men; so daily honou∣ring all men (in the Lord) as enjoyned by him, 1 Pet. 2. and as he does that dwells in Gods Holy Hill, in whose eyes as its said, Psal. 15. a Vile person is contemned (not estimated, or counted on the more for his outward greatness) but he Honours them that fear the Lord, whom men in the fall, that regard wordly Goods and earthly Greatness, more then Reall and Heavenly Goodness, for the most part are found despising.

And further yet, so gros is the greediness after this destruction, of the

Faith of God by the fore••aid Respect to mens Persons in this English Nation, that for the sake thereof they are, as few or no Nations besides them are, become more ignorant in one thing, then the poor unlearn'd Qua. (as they call them) are in their own mother Tongue: for as little as the Qua. do ultra linguam vernaculam sapers, and as little La ine as they understand, as I. O. sayes in his Latine Labours against them, yet they both ken and keep to the proper Idiom of the English Language, in using that of Thee and Thou, when they speak to what ever single Person without respect, but our M••ngrill Seed, or Canaanitish Ashdodites, speak half one way, and half another, often Thee-ing and Thou-ing their inferiors, but so ••are of offend∣ing great Mecenasses, and men of place and Power (••ho in eodem cum illis harent lut••) they ••peak by the Plurall (You) as if they were talking to more, while they are bespeaking no more then one: an absurd abuse of their Na∣tive Nationall Tongue.

In Hebrew, Greek and Latine there is not such a gross perverting of the pronoune of the 2d. person Plurall, as Slavish feare and flattery, and faw∣ning, and pride, and men pleasing, and Ambition; and affectation of the Honour from beneath, & respect to the persons of men, and having them in admiration because of advantage & such like dirt & filth as is tit for nought, but the Dunghil, from whence it came, hath brought into our English Nation, where the filth aforesaid hath blinded, and besotted the Foolish folk thereof, so far that it hath in a manner forced them universally to forget and forsake that forme of speech that is most proper to the English tongue, and utterly to loose their own Native Language & the right use of the afore∣said Pronoune, so as to wrest it besides its own due, true, speciall, prime, and genuine signification into a sense that is (in truth) no less then false, silly, & non sensicall.

For in Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Attah (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if it be the Faeminine) not only signifies Thou or Thee, as likewise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Attem and Atten in the Plu∣rall You and Yee, but also the Iewish Nation in their writings and talkings one to another (as they ever did) so do at this day usually keep thereunto, saying continually, when they speak to a single per on only, though never so great, as well as when to the meanest, Attah (or At, if to a woman) that is (being Englished) Thou or Thee, but never Attem or Atten, that is (being Englished) You or Yee, but when they speak to more then one; the truth whereof, as some of them call'd Qua. have been Eare Witnesses, who have been in discourse with many of those thousands of the Iews they have been amongst, so all that know ought of the Hebrew Tongue, may be eye Witness thereof, if they will but peruse the Scriptures, or any other writings in that Language.

Also in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, su, sou, soi, se, which are the same pronoune of the 2d Person Singular, varied only as to the Case, signifying Thou or Thee, are universally used among the Gracians, both in Orall discourses, and Writings, when a single person only is spoken to, and the words in the Plurall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, humeu, humon, humin, humas, which in English are you or yee us'd only when more then one are spoken to.

Also in Latine every one that is learn'd no farther then the Accidence hath learnt so much that Tu, tui, tibi, te, which are Thou or Thee, in the

singular number only, a••e us'd, and never vos, vestrium, vobis, which in sence and signification are You and Yee, when a single person only is written or spoken to, and it would be counted false Latine and Ridiculous, and such a thing as deserves hissing at among very School-Boyes, to use the Terms vos or vobis to express one single person by.

And yet such is the Folly and Apishness of our English Nation, that when they speak to one person only, specially if it be a Superiour (for when they speak to Inferiours, they often times keep to Thee and Thou, and Thy or Thine, which is the pronoune possessive, derived from its primitive Thou: E. G. Thou shalt have this or that, I will give this or that to Thee, get Thee hence, go Thy why, this book is Thine and such like) but when a Superiour (I say) is spoken to as a Matter, a Father, a Land-Lord, a Knight, a Gentleman, as they call them, a Magistrate, a Governour, or some great ••ne, then out of that Reverentiall respect they have to mens Persons, (which cannot stand with the true faith of God, and without transgression of the Law Iam. 2.) they use the words You & Yee, and Your and Yours &c: which in the pro∣priety of the English speech, are only for the Plurall number, and to be used only when more persons then one are spoken to: which gross di∣gression and degeneration from the truth of their own mother Tongue in saying You Sir, may it please you, your Worship, your Excellency or the like, is as abominably absurd, as it would be, if in any of the three Languages abovesaid, men should use words of the Plurall number to a particular person, and the absolute absurdity of that every A B C-darian only in any of those Tongues is able to discover, and would Abandon: yea to say in English, you Sir, to one man, be he never so Eminent, is as false English, as its false Latine to say to one in Latine, vos domine, & that's as false, as to expre••s these words (Thou lovest) by the Latine words vos amas, which is no better then nos am••, or ego aman••••us, or tu ama••is, or ••ille amant, and all this the very Accidence doth cry shame on: Finally, as the Hebrew, Greek and La∣tine Testaments, as well as all other writings in those several Languages, do so clearly witness it (besides what evidence comes into this matter from other Tongues (viz) Italian, Dutch, Spanish, &c) that as we may safely summon all men to shew us so much as one instance, where any of the words of the Plurall number are ever used to a verbe of the second per∣son singular, or us'd to express one single individuall person, so as to say in Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abavia Attem, or in Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or in Latine vos amas, which are all, being Englished, Thou Levest, so (excep∣ting the writings of modern men only; or their modern Translations of other Ancient, Humane writings, which all makes nothing against us in this case) so rightly, properly, and truly, both have and still daily do our ve∣ry Adversaries fall in with us, and favour us, whether they will or no, in this point in the Translation of all our English Bible, which for shame they will not say, but they have Translated into the most proper, and not improper English, that we can challenge all English men in the world to shew us any one Translation, or any place in any one Transla∣tion of the Bible, out of Hebrew, Greek, or Latine, into the English Tongue, wherein the word You (which is now so used in their Common discourses one to another, but especially when proud personages are bespoken) or

any other terme then that of Thou or Thee is used to speak to a single per∣son by, as well when God himself, or the greatest King or proudest Prince, as when the poorest Peasant, or simplest Servant is spoken to, and we will yeeld further to them that stomack it to be Thee'd and Thou'd by us, then yet we can, or if they will help themselves by such a helpless shift, as to say the Bibles are not Translated so properly and truly as they should be, as to those words of Thou or Thee, let such as snuff at Thou and Thee from us, put out the words Thou and Thee, and instead thereof, put in the words you or yee, when God and great men are spoken to, so as where its said to God, Thou O Lord madest the Heavens, and they are the work of Thine Hands, all Thy workes praise Thee, and Thy Saints bless Thee, to read thus, (viz) You O God made the Heavens, they are the works of Your Hands, all Your works praise You, and Your Saints bless You, &c: and in that place where Paul saith to Agrippa, dost Thou beleive O King Agrippa? yea I know Thou beleivest, to Read, dost Ye beleive O King Agrippa, yea I know You beleivest, and they will see what a palpable piece of nonsence it would amount to, like to which yet they utter and sound forth in their ordinary locution, but feel it not; And last of all, if Thou and Thee be not to be used to a single person only, it hath no place, nor use at all in the English-Tongue, for it can't possibly be properly used when we speak to more, it being (saving when we speak to them as a Collective body, and as one, and so somtimes the Prophets spake to whole Nations under the Term of Thou and Thee) no less unsound and unsavory to say Thou or Thee to 20 men, as You or Ye to one, and alike foolish to say to two severall men, Thou shale both dye, ile kill Thee both, as to say to one of them only, You alone shall dye, I will kill You; which are two Bulls that deserve both to be soundly baited.

To conclude this then, we see how our Chief Priests, Scribes, Pharisees and Hypocrites of these dayes, as they did of old Love the Praise of men, more then the Praise of God; have that Faith, they have in God, with respect to the Persons of men, which who so has is a Sinner, and Transgressor of the Law, and though their mouths speak great swelling words of Faith, Religion, Reformation, God, Christ, Church, Ministry, Maintenanc••, yet they are but walkers after their own Lusts and, Sensuall, or meer Animall as Iude sayes, verse 16.19. not having the Spirit, while they have mens persons in ad∣miration, because of advantage; and beleive not, though they deem them∣selves (every one in his own form) to be the true beleivers, so long as they are thus busied in begging and buying, giving and taking this honour that is from beneath only: for not seeking the honour that is only from aboue, which all the Saints have Psal. 149.9. l••t them say what they will, yee sayes Christ, Ioh. 5.44. How can ye beleive, which receive honour one of ano∣ther, and seek not the Honour that commeth from God only? As unmannerly a Generation then as T.D. faith the Qua. are, in not using that flattering Title of Mr. to T. Rumsey the Magistrate, I say if T. Rs. carriage were more like a Magistrates, then 'tis, according to the Proverb, 'tis better of the two, if that were unmannerliness, to be a little unmannerly, then so much trou∣blesome as men in the fall are one to another with their Tedious Atten∣dances, Antick Adoratious of each other, and supersluous Complements, bu••

indeed 〈◊〉〈◊〉 good manners to use it by none, but that people, whose evill Communications corrupt good manners, the Heathen whose Customes are vain: and as for us, if any man list to be contentious about our man∣ners in such matters, he must know that, as there's no Law of God or man that hinds us from Keeping on our hats, from thee or thou, to Cap and Congee, and you Sir, and Master, and such like flatteries, not to say meer fooleries, which are all in the fall; so we have no such manner of manners, nor customes among us, nor any of the true Churches of God. And hereby we appeare to any, save such as will needs mistake us, to be neither Papists, nor Popish Priests; for they have as much of that kind of ill manners of honouring each others persons, as is to be found among your selves, ne∣vertheless, who so blind as he that will not see, thou T. D. wilt needs so befool thy self as to make it pro••abl•• that I am one of them, whose words (excepting as in the proviso abovesaid, ••re now Verbatim to be Rehearsed; who having hinted it in p. 55. how Rob. Wilkinson Minister of Staple had accused me to have been at Rome, and received a Pension from the Pope goest on as followes.

T. D. As to the matter whereof Samuel Fisher was accused, part of it he denied not, namely, that he hath been at Rome, but that he received a Pension from the Pope, he utterly denied, which yet that is probably as true, for I have it from very good hands, that in his late travail to Constantinople, and thence to Rome, he had as good Bills of Exchange, as most Gentlemen that travaile, and yet 'tis well known that he hath no visible Estate. And the Qua. who came to hear the dispute (who I suppose would not bely him) did re∣port, that he did bear his witness against the Pope and Cardinals at Rome, and yet suffer'd them not to meddle with him, which how unprobable it is, let all men judge, but how much more probable, that the true cause of his safety was his com∣pliance with them, the Doctrines which he broaches among us, and (as he saies) in all other places, being theirs, and a fair inlet to their Bag and Baggage. And to assure the Reader of the likelihood of his compliance with the Antichristi∣an Faction,* 1.1 thou maist please to know, that the 12th instant (English account) two honest, and credible men of Sandwich had some discourse with S. Fisher at Dunkirk, and he told them that he looked upon the Jesuits and Friars there, to be founder in Doctrine, then those we call the Reformed Churches. This they are ready to testifie at any time upon call.

Another passage I have to acquaint thee with, viz. that the aforesaid S. Fisher, in Conference with the above-named Sandwich men at Dunkirk, May 12. English stile, did affirm that he himself is above Ordinances, and that there is no more use of them in this life, to many portions, then there is of a Candle∣light, when the Sun shines, and he gave instance in the uselessness of Baptism, and the Lords Supper.

And the same witnesses were credibly informed at Dunkirk, that S. Fisher hath great Bills of Exchange from a Quaking London Merchant, and may take up four hundred pound if he will.

And hundreds of people can testifie how light he made of the charge of Pope∣••••, on the first day of the Dispute, when I pluck'd Amesus 4th Tome against

Bellarmine, and offer'd to read part of it out of the Latine into English; and with a gesture of derision he replied, that Bellarmine held many Truths, which must not be rejected because he held them, and he gave for instance, that Christ is the Son of God.

Moreover in p. 14. Thou writest thus (viz) the third Question debated on was (though with much ado) at length stated in these Termes; wheth•••• OUR good works are the meritorious cause of our justification? and S. F. held it in the affirmative. S. F. T••us I prove it: to these words T. D. now you shew your self a Rank Papist indeed.

Rep. Monstrum, Hor••endum, Informe, Ingens, cui lumen ademptum! what a Horrible bundle of blindness is here? what a hidden heap of Hocus p••cus? this nasty piece of Na••••ative is, of itself, a little Lake of Lyes, and the whole is little better: under this Hedg are many Hedg-Hogs hidden, many Cockatrices hatched up, whose fruit is as a fiery 〈◊〉〈◊〉 Serpent, many false Tongues fed with fuell fit for them, many Fools fenced in their folly, as with a Thicket of Thornes, many Sons of Beli•••• bolstred up in their Blas∣phemies, and emboldened to throw about in their madness Firebrands, Arrows & Death: Among these Nettles of thy planting T.D. do the Seed of the Serpent, the Generation of Vipers breed, make their nests, nourish up one another, and so securely shelter themselves under the shadow thereof, that like Adders and Scorpions they sting (cum privilegio) with their Tongues, and with their Tayles, not only shooting out misreports from their mouths, but leaving behind them, where ere they come, the fiery Darts of their Lying Tales, the deadly Poyson of which sets on fire the course of nature in virulent Spirits, and whole housholds on fire of Hell against the truth; in which work, but that Truth is strong enough to stop, as well the Ly∣ars, as the Lyons mouths, these Creatures of thy Creating could not quickly be controul'd, having now the Authority of thy Printed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to shew for their Abomination, and to back them in it, which, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like some Benefactor to their lying lips, thou hast, as a certaine Legend of Lyes, bestow'd upon them.

Its but meet therefore, and more then time that some Reply be from me Return'd to these and other particulars of thy Legend for Truths sake, though else (so far as my person alone, and abstract from that, is interessed therein) I should (God knows) in whom I am hid as in a-Pavillion from the strife of tongues, please my self much more to sit down in silence (as I have hitherto done under many other mens misreports of another nature) under the Tumultuousness of the wicked, who are like troubled Raging Waves of the Sea, never at rest, but ever casting up Mire and Dirt, and foam∣ing out against me their own shame, and thine also, whilst stirred up ther∣to by the Stormy Wind of that malevolent Spirit, which from this and seve∣rall other Quarters of thy Book breaths out, and blowes upon them: •• yea did I not see the Truth, though vindicated against thee to the full by my foresaid friends R. H. G. W. suffering among some, where their writings have not come, for want of somewhat from my self, I should assuredly sit still, drinking in contentedly every dram of thy drassy discourse, under this thy Tempestuous showre, whilst it shatters it self down from thy black

Inky Pen in such dirty droppings upon my head, or at most saying, as one dri∣bling disputant used to say, no more then Quid tum? to all that's True, and Negatur id, to all that's false, which (though it be but a Ridiculous Reply) yet would Rout it all, & were an Answer answerable enough to thy Ridicu∣lous Reports, for that of thine, that's True hath nothing in it so much as pro∣bably to prove what thou inferr'st from it, & that which is false in itself, as to the thing asserted, is fit for nothing but to be denyed, for from it much less can there either probably or possibly be inferred any truth; For wher∣as they say of Propositions and premises, according as they regularly & legi∣timately, or Irregularly are disposed as to the outward forme thereof, thus (viz) Ex falsis falsum verum ••aliquando sequetur, Ex veris possit ••il nisi vera se∣qui; So inverting the order say I of prepositions or premises according as they are true or false in their subject matter. Ex, veris verum falsum q••aliquando Se∣quetur, Exfalsis possi•• nil nisi falsa sequi.

Now therefore that Honest well meaning men and simple hearted people may be no more Guld and misguided by thy guilded Glosses in these particulars, as many have been, as well in these particulars con∣cerning my single self, as in those aforesaid concerning both me & the Qua. in generall, and that the mouth of the Horse and Mule, (••cupiunt placere Magistro, utuntur diligentia, nec sunt tanti cessatores ut calcaribus indi∣geant) which are forward enough and to fall on, and open in lyes, do not need thy Spur, may be held in from any more harming, as with Bit and Bridle; in the Name of the Lord, though he that removeth the Stones, and breaketh the Hedg wh••re Serpents lodg, may look not only to be Hissed at for his paines, but also to be hurt, and bitten therewith, I shall bring down this Slight Wall, which thou hast built, and other diviners of Lyes dawb with their untempered Morter, Glorying therein as in some strong To∣wer, though it is but Rudis indigesta{que} moles, a Rock of meer Rubbish, and no more then a refuge of Lyes, that the foundation thereof may be disco∣vered; &, not bawlking for the bawlings, barkings and brabbles of any owners thereof, I shall break in upon this bushy brake of briars and Brambles, and lay the Axe to the Root of it, which is no better than Rottenesse it self, that its blossom may go up as the dust; but I confesse were I not guided by a manifestation of that Spirit of God, of which thou lyingly sayest ver. 53. R. H. and G. W. had little of (for twas by a plentiful measure of that Spirit of God, which Blasphemously thou cal∣lest a Spirit of Errour and Contradiction, by which they so hampered thee, that thou wast able with all thy R••ason to Resist it no otherwise their those, who resisted the same in Steven, Acts 6.9.10.11. and not by that mother wit, to which thou a cribest it) I should have been much to seek how to behave my self in the handling of these thy unhearn businesses, I mean thy two Narratives (of which this par∣cel about the Qua. being probably Papists, and my self probably A Iesuit is a most remarka••le passage) yea so over grown are they with lying words, and all manner of evill weeds, that as the bungling Bar∣ber for want of skill never left handling the deformed, over-grown Beard of a new Customer, of which he should have left some standing, till he had handled it all away; so I should hardly have found any thing at all

in them thats worth sparing, the very truths that are therein, being told to as bad an end as the very Lyes: but wisdom is profitable to direct; in that measure of which, that I, who am else ••a very fool, have received from above, and from him alone, out of whose mouth it cometh to all them, and them only, who wait for it thereat, I reject no more then that which is Refuse, and deal with these thy two Excrementitious mat∣ters, as men do with the most unprofitable and useless hair of Hogs and Swine, when they have to do with it; viz. make use of so many of the best Bristles as will fit their own use, and singe the rest in the fire, or else sweep it all away into the Sink; for that little of thy superfluous stories, which must be granted for true and serviceable, serves not thee, who re. latest it so well against me, as it serves me, against whom thou relatest it, against thy self.

In disproof then of the Truth of thy A••ch-Assertion, or Accusation of me to be a Rank Papist, a Complyer with the Pope and Cardinals, and one that receive a Pension from him, which is the Top-stone of thy brittle build∣ing that I am to take down, and the Conclusion in proof of the probabili∣ty whereof at least all the rest is alledged, I shall not (as much Country∣fied as I am) be so Dunsical as to begin with the denial of the Conclusion, nor would my nay prevail against thy yea among thy Creditors, if I should; but discover first the falseness, weakness, nakedness and inconsequences of the Premises, that every indifferent Reader may conclude the utter im∣probability of the truth of thy confident conclusion within himself, and remove the under stones, which thou lay'st for thy foundation, and among the rest, that of my holding some Doctrines held at Rome, which thou makest the very head of the Corner, that so the fore••aid Topstone may tumble down of it self.

What is true among thy Premises, I shall own the Truth of, but deny the consequence thereof, as to that which by thee is from thence dedu∣ced: and what is false not only deny, but also deny the consequence of it if it were true.

1. That I have been at Rome, and there born my Testimony against the Pope and Cardinals (in such wise ••as was required of me by the Lord who sent me) who only (and not I my self, as thou (quippingly) re∣citest that passage) suffer'd them not to meddle with me, that I made light of thy charging me with Popery, and that I was at Dunkirk, and in discourse with the two men of Sandwich, T. Foxton and T. Barber at the time thou speakest of; and that somewhat by me was spoken about Fri∣ars and Iesuits, holding some sound Doctrines, which some Protestant Priests deny, and somewhat about the non-necessity, or indifferency of the use of the things ye call Ordinances, where the substance, of which they were shadows, and to which as figures they pointed, was come in place, like as of a Candle where the Sun shines: and that I said, good Works (in∣tending Christs) are the meritorious cause of our Iustification, and argu∣ed a contrariis to this effect, (viz.) Evil works are the meritorious cause of our condemnation, therefore good Works are the meritorious cause of our non-condemnation or Iustification; all these Premises are own'd and thy elf also, Asserting thus far only of me, artown'd as standering me of no

more then Truth: but quid hoc ad Rh••mbum? all this yet is of no conse∣quence as to thy deduction.

And 2. As to all the Rest, (viz.) my having Bils of Exchange to and from Constantinople to Rome, and my Broaching Doctrines that are not only theirs, but a fair inlet to their Bag and Baggage, and my saying to T. F. and T. B. at Dunkirk, in those very Terms thou settest down (v••z.) that I looked upon the Iesuits and Friars there, to be sounder in Doctrine, then those ye call the Reformed Churches, and that I my self am above Ordi∣nances, and that I have great Bils of Exchange, from a Quaking London∣Merchant (as thou quippest it out again) and that the Terms of the third Question, which I held in the Affirmative, were whether OUR good Works (viz.) done by us only, and not by Christ in us) are the meritorious cause of our Iustification, and that I undertook to prove it under tho••e Terms of OUR Good Works (in thy sense) its all as false to the full, as the other is tru••, but if it were every whit as true, as it is utterly false, yet would not thy Conclusion (viz. that I have a Pension, or am in pay from the Pope) follow from it so much as probably, as thou dotest, much less so necessarily, as throw their dotage upon thy Do-little Disputings, many Ignorant ones, of thy instructing, do as ordinarily, as ignorantly infer it; the falsehood of that which is false, and the inconsequence of both that which is true, and that which is false, and the utter invalidity of what is false, in case it were never so true, to prove thy Charge against me of complying with, or having pay from the Pope, I shall yet a little more particularly ex∣plain.

1. Then that I have been at Rome, and that in a double sense, is true enough: first spiritually, and mystically, when I was but a Protestant at large, and so born and bred, as English people for the most part still are, I then dwelt together with them and you National Ministers and Parish∣pay-Preachers, in the Suburbs and out-works of that Great City Rome, or Mystery Babylon the Great, the Papacy, the Arch-Whore, and Mother of her Daughters, the two younger Harlots, Prelacy and Presbyterie, that are both separated from her bowels, and as like her in many matters (viz.) persecution for conscience, sucking Saints blood, greediness of gain, Lording it, by a Lordly Clergy, over the true Clergy or Heritage of God, Parish-pay of the Popes first Imposing, Parish-Church Posture of his Constituting, Traditional Infant-Sprinkling, and sundry other Romish Remnants, and Relicks of Romes Religion yet abiding unabandoned, and al••o pleaded for) as one kind of Christ'n Creatures, that are unlike to Christ himself, can be to each other; and as a Pair of young smooth-faced Sisters, —Qu••bus fa∣cies non omnibus una est, nec diversa tamen, can well look like so old and wither-fac'd a Mother; in the said Suburbs and out-works of which said Great City, which once was in one Room, but before its Ruin stands divided into three P.P. Parts, canina utentes facundia, barking and concar••ing together by the ears with one another, and like some old Bawd and her two B••ats B••awling and breaking each other to pieces about their Bastardy, ye dwell to this day, not only being in the same inward, but in some∣things also in the same outward form and Image, while ye hold your Pon∣tifical Orders, by vertue of which you so Pope it in your Parishes, from

such Presbyters, as had theirs from the Prelate, who had theirs from the Arch-Prelates, who had theirs from the Pope by lineal succession, who had his, as the great Whore hath, Rev. 17. from the Beast that bears her, who Rev. 13. had his from the Devil or Dragon, who whether he had his Power, Seat, and great Authority from Peter or no, Credat A∣pella.

2. That I have been bodily in Rome literally, so cal'd, * 1.2 as I did not, so I do not deny, and that (as its evident, by what of mine is extant against the C.C.Clergy, I have done here) so I bore my witness against the Pope and Cardinals there, in such wi••e as I was cal'd to do, I might make manifest here, were I so minded, but need not fo••asmuch as (though We••••hercock-like, thou pre••ently upon it go'st about to deny, and dis∣prove it again, as unprobable) yet thou seemest first both to believe and prove it to be probable thy self, for thou saist, the Qua, did Report it of me, and thou supposest they would not bely me; and that I am since in safety from their hands, thy self hast seen, i•• thou canst believe thine own eyes; but what of all this? doth all or any of this Minister to you Ministers, who make so much of it that way, any Just matter of crime, whereupon to accuse me at all, or any matter of probable proof of so high a crime, as ye and your self-like people are ever charging me with, of complying with, and of being in orders and pay from the Pope?

Among many hundreds of Iews, the Truth hath been Testified to openly in their Synagogues and streets of their Cities, in Rome, and el••e∣where, and yet being in safety from them hath been witnessed; the Truth hath been Testified in Turkie, yea by the Power of God to some great Bashaws, and to the very Grand Seg••ior himself, and his Councell, by some of the Servants and Hand-maids of the Lord, on whom, in these dayes he pours out of his Spirit, who by the same Power of God have with such re••pectful usage, as will shame England Old and New especially, if it look not to it in time, been dismissed peaceably from their presence; doth this prove the Qua. complyance in their several Superstitions with either the Iews or Turks Respectively? I trow not: yet Heu quam facile est invenire baculum ad caedendum canem? when men have once an ill name (as the Pro∣verb is) they are half hang'd, so that evil shall be ever charged upon them for doing good; when for being Christ friends, they become ene∣mies to the world, who hates him, and for his sake are hated as a dog, how easie is it for the worlds own children, not only to find a quarrel against them, but a cudgel also to beat them at their pleasure?

For mark how matter of Accusation it self is made by our Priests of our having been at Rome, and declaring there against Popery, and under that Protection, we went out in, returning safe again into England, which is now laid to me as a Crime, witness thy words, (viz.)

T.D. As to the matter of which S.F. was accused, part of it he denied not, namely tha he had been at Rome.

Rep. Had I been executed there, as I might have been, if the Lord had not kept me, it had satisfied some Parish Preachers and others here very well, who though they seemed to congratulate my well coming home, yet were more merry when they heard I was hang'd or hew'd to pieces;

but now I am as well, as some smooth tongues seem to wish me, tis hardly well with them, while its well with me; so that if they had advantage would not be slack to make use thereof to have execution against me here: so that I may safely say, Lord, where should the Witnesses of thy Truth be safe, or have a quiet Being if not in thee; who when they go into other Nations, are in danger to lose their lives as Hereticks and Church-wasters, and when they return, if the malice of their own Coun∣men might be permitted to prevail, are in perils of being hang'd near∣er home, as I••suits or such as are in pay and orders from the Pope; while 'twas both heard and hoped, I were never likely to come safe back again from out of the paw of that Romish Ro••r••ng Lyon, 'twas counted no crime by the Clergy, even at Rome it self, to bear Testimony against it, but sith its seen I had no harm there, it must be thence granted that I did some, and that a mans being there only, is Crime enough to be accus••d on, and not only so, but some eminent evidence of such another high crime as by the Law, as it yet stands, were it made good against me, cals for no less then handling with an English halter: so (in Summe) say some of our English Seminaries, whose voice is smooth as Iacobs, but their hands ever rough as the hands of Esau.

2. But be it as high a Crime as it will for such as here protest against the Pope to visit Rome, I can do so much good at least against their Evil, as to excuse my cheif accusers, and as candidly to clear our Clergy of it, as several of them continually are charging me therewith; yea I am perswaded, that our English Clergy are as Clear in their consciences from the guilt of that Crime, and as fearful of that fault, and as free from the thoughts of Committing such a thing as travelling to Rome to tell the Truth, as they are far from it in their Persons, while they are preaching against it in their Parishes: and as they are far from consenting to it, and calling for it that the Iews may come into England, in order to their com∣ing to the Truth, for whose coming to it, they are always calling upon God.

There is little posting to preach abroad by these fixed Stars, the stand stiff like Posts in their own places: let those wandring Stars say they (not considering that the Vagabonds and wandring Stars to whom the mist of dark∣ness is reserved for ever, are such as wander with Cain from the light of God, and not to and fro to preach the Gospel) let the Qua. gad about and gang to Rome, or where they will, wee'l be none of their gang; and as for money there's little need for them to Run so far as Rome for pay, to re∣ceive his pensions from the Pope himself, having it nearer home.

It is enough for our Parochial Priesthood to Receive the Romish pay of Parsonages, Vicaradges, Curateships, Glebe-lands, Tithes, add other of Romes Bonifaces Benefices, and Benedictus's Blessings in their native Nation, and have the Popes Pensions and their part of Peters Patrimony for preaching against the Pope, and Peter too in the Popes old mouldy Mass-houses to his own Parochially moulded Churches.

Its enough for them to abide here, praying down Antichrist, and praying home the Iews, and preaching against the Qua. while they go out against him, as siders with, and upholders of him as much as against

Antichrist himself, and cry out against those that go out (as the Lord moves) to cry in the Iews, as one with the I••ws (for so I. O. saith the Qua. are) in enmity to the Scripture, and as wor••e then the very Iews themselves.

O Lord God forgive, cease this I bessech thee, by whom shall Ia∣cob arise, for he is yet small, by whom shall the Romane Antichrist fall, for he is yet great; when such as call themselves, thy Messengers, will neither go on thy errand or message themselves, nor quietly suffer tho••e Messen∣gers of thine, that are made willing to it by thy power, but are still-crying out to thee to bring down Antichrist, and bring in the Iews, and yet crying out against those, that go out, as from thee, to bring in the one, and bring down the other?

But by this time I suppose, that as the true Israel and Clergy that is of God, do little less then abhorre to see it, so some of their own folds do smile more then they'l seem to do, to hear their Clergy calling and sound∣ing out to God in their sundry Synagogues, Lord discover the Skirts of that Scarlet Whore of Rome, and yet not renouncing, but reverencing the Reliks, and doing homage to the very hem of it to this day, and hating those as her friends, and their enemies, that seek to Rent it all along as far as from Rome it self to the very scarlet Rags and Remnants thereof, that are yet remaining in their own Nation and Universities. Gather in thy ancient people the Iews, and yet neither going out to gather the Iews; nor giving way to the Iews, when they would, to gather so much as into England, that they might be gathered to the Lord; Let thy Gospel run and be glorifi∣ed, when yet it may run far enough, before these lovers to sleep in a whole skin are free to follow in the service of it, any further then they can serve their own interest by it, and make more gain of it to them∣selves.

Though then such as viam vel invenient, vel facient, & Flectere fi nequeunt superos, Acheronta movebunt. If they cannot fairly find it, as from God, will rather Rake H••ll and Skim the Devil (as the Proverb is) then want wherewith to accuse the Ser∣vants of the Lord, do make it a matter of Accusation for them to have been at Rome, and matter of Argumentation to that greater evil of comply∣ing with, and receiving Pension from the Pope, to bear any witness safely against him there, yet is there no Just ground whereon to make either a matter of fault of the one, or a matter of faith of the other: and how∣beit that faithless generation of men cal'd Ministers, who fear to follow Christ any further then he feeds them aforehand with full assurance of life, and outward livelihood, believe it well nigh impossi••le, at least im∣probable to come safe from Rome, without complying with the Antichristian Faction, and I my self, who know more then they of this, will yield thus much to them, that to such as consult with flesh and blood in them∣selves, or in fleshly friends (whose councel had we heeded, when we were more then half way towards Rome, we had certainly either not gone thither, or not Return'd without that complyance) its not a little unlikely; whereupon we were all the way deliver'd up unto death within ourselves, and by our selves Counted as sheep for the slaughter, that

were marching into the very month of the Lyon, yet so far is this from being of force to infer what thou in thy fleshly fancy fetcheft from it, (viz.) a probability of our Complyance with that Popish faction, that to a true spiritual understanding an evident Argument it is rather of a more then ordinary hand of providence held over us, and of another kind of presence, protection and powers being with and upon us in our obedience to God, who sent us in that service ( to whose Name only, and not at all to us, for ever be the glory of it ) then that which you witness in your self-saving, self-serving, and easie exercise, sith in his Name, Spirit, light Power, dread and fear, we not only undertook, but were kept safe'in the undertaking of that, which your selves neither dare, nor can believe, ye can likely do without your own ruin and destruction; and some of this I declared openly at the dispute to thee, T. D. and all the rest, and much more would I have declared in satisfaction to that Auditory, when the foresaid Accusation was under consideration, but that, to the shame of your small Patience in a thing that so neerly concern'd thy self and them, ye utterly refus'd to hear me clear my self, and the truth to the full in that parti∣cular; which had ye heard me out in, ye had hindered that your hasty stumbling at me, whereby ye also are fallen into your printed folly, which is now making manifest to all men; but now ye have judg'd neither Rightly, because rashly without hearing all that was to be heard on either side, nor yet the right thing, but a very lye; for I am no Sidesman with the Papists, and if I were, yet you judging me, after you had refused to to hear me, are unjust nevertheless in so doing: for

Qui statuit aliquid parte inaudita altera, Aequum licet statuerit, ••aud ••quus fuerit.

But alas as thou T. D. sayst p. 53. not more proverbially, then improperly of R. H. I must say properly of thee and thine, who so bold as blind Byard? in a land of uprightness, ye will judge and deal unjustly, and will not behold the Majesty of the Lord; when the hand of the Lord is lifted up, ye will not see, but ye shall see and be ashamed of your envy at his people, the fire of your own envy shall devour you: But thou O Lord wilt ordain peace for us, for thou also hast wrought all our works in us, Isa. 26.10, 10, 11, 12. Glory, Glory be to thy holy Name therefore for Ever.

Thus far as to the inconsequence of one of T. D's. Arguments, to prove me to be a Pensioner to the Pope, and a Complyer with him, and his Cardinalls at Rome, the Antecedent of which (viz.) that first, I was at Rome, secondly bare my witnesse against them there, thirdly came away safe, is not onely true, but trebble, yet not strong enough to draw on his heavy lead'n conclusion.

But T. D. being loath to venture the whole stresse of his cause upon so slender a Trebble string as that, hath many more strings yet to his bow, with all which notwithstanding he shoots too short to hit the mark; though, if that will do him any advantage, I shall strengthen his weak and brittle Fidling strings, as well as I can by twisting two or three more of them together.

Next then I shall try what can be made of these concurrences,

(viz.) first, my having no vissible estate. secondly my having as good Bills of Exchange as most Gentlemen (as he calls them, though I call all men so that are so Gentle as not to backbite, and no more so save such as will not) that travail, in my late travail to Constantinople, and from thence to Rome. Thirdly, My now having great Bills of Exchange from a Quaking London Mer∣chant, so that I may take up 400 l. if I will.

That this Triune Antecedent may be of the more Credible uncontrolea∣able and unconquerable force to draw men into a beleef of the conclusion, there is not T. D.'s bare ipse D••xit only for it, b••t each thread of it is backt ore again from breaking by the Credibility of the Testimony that attends it; the first (quote he) is well known, as if it needed no proof, being of it self obvious to all men; the second he hath from very good hands; the third, the two Credible men of Sandwich (who yet have crackt their Cre∣dit so with me, that I shall hardly heed them again in hast) were Credi∣bly informed of it as Dunki••k; this looks like some threefold Cord that is not easie to be broken; yet for all this, all this will be found but as Toe towards T.D.'s business for to say the Truth, its but a meer Trinity of Tales, and not of Truths.

1. (whether it be better or worse the more honour, or the more shame for me that I so have, it best concerns my self to examine; for, as it was best of all with him, who while the Foxes had holes, and fowls of the Aire nests, had not where to lay his head; so t'was well enough with them that had, and may be with such as now have (if they find their call is so, to leave all and follow Christ) neither scrip nor sh••s, nor mony in their purses, and no more then the Cloaths to their backs, for they lacked nothing, yet so it is and well known to my selfe, and some (as well known as 'tis to T.D. and his Earewigs that I have none) that, though my estate lyes much more in invisibles, then in visi∣bles, I have some visible estate; and that to the full as much for my self and mine, as I either need or much desire; and how beit I have not perhaps so much as T.D. nor as I.O. who besides that rich possession he counts upon in his Hebrew Punctation (of which more anon) had lately (but now I hear he is turned out of it) a Deanry of many hundreds, per annum, yet est mihi far modicum purum et sine labe Salinum: humilique loco sed certa cedet sordida parvae fortunae domus.

And that I have no more then I have, it is (under God) at my own choice, having long since, for a good Conscience sake, laid down twice more then that which comes in to thee T.D. by preaching, and refufed the profer of much more since, both of that and of ano∣ther nature, and, if I had none at all, I need not run to Rome, ha∣ving, were I so mindfull of such outward estate as I came out of, an op∣portunity still to return, and being, if I could make shipwrack of the Faith for it, as many do, & were as much given to Climbing & Clambering, as most of you are, as capable to receive in England, either that Popish pay, and preferment ye still stand in, and I freely fell from, as ye yet are, or as my self ever have been in dayes of old, or that of another sort, that is in no wise of the Pope, which yet I trust I shall chuse pulse and water

rather then forgo the truth, as some self-seekers do, to partake in

Secondly, How Credible ••oever it is here asserted by thee for truth, as a thing received from ve••y go••d H••rds, yet 'tis not true that is here related, for I had no Bill of Exchange at all with me when I went out of England, neither had I ever any Bill of Exchange from any place at all to Constanti∣nople, nor any at all from Constantinople to Rome, and this I leave to tho••e very good hands, from whence thou had it this false report, to make it good I partly guess what ground this guilty goodly geere grew up from, but I am not minded at this time to help Lyars in their Lyes, while ••••ee they love them, let them help one another, and wrestle themselves out from the mists of their own misreporting, & from the f••gge of this piece of f••lshood, if they can; I f••nd no more to do at pre••ent, then to deny it to be truth, as its told by them.

Thirdly, How credibly soever the same witnesses, T. F. T. B. whom thou callest Honest and Credible men, were Credibly inf••rmed at Dunkirk, that I have, yet I neither had at D••nkirk, nor have had since, nor yet have (what I may have, lawfully enough, if need be, is another case, but nothing to thee nor thy ill cause, nor to any man el••e but those, that, as little Estate as I have, being con••••dent of my faithfullness, dare trust me so farr) any bill of Exchange at all, by which to ••ake up 400 •• or 400 pence either at my will: which faltering of thy so G••••d, Honest, and Credible Witness••s in each Tittle of their Testimony, that is exhibited to the world in this Tripple piece of Tittle Tartle, from which yet thou concludest the things they testifie to be ipso facto) well known, I notifie to the world so much the rather, as I have done here (or else I should for my own part have pay'd it with thinking only, and let it pass) that men may know the better how to beleive thee and them in other things, when ye shall happen with lyes to wrong the truth another time.

But since I have taken on me to take ••o much notice of it, let's examine what to the utmost can be made thereof; which is just nothing at all to∣wards T. Ds. purpose in propounding it; in omuch that I may truly say of this his Treble conference, of which his confidence is, that its so credi∣ble, that it gives neither le••s nor more, then almost an incredible and in∣conceiveable influence towards the inference of his most confident, and al∣most as incredible conclusion, so that no wise men can, yea the most wise men are, the le••s they can from T. Ds. premi••es give credit to it, or conceive it, or not conceive rather the contrary to be true; for as from such matters as are false (as I said above) no thing that is true can be con∣cluded, in which respect alone these lyes and lying Fables can be of no possible force to inferr my living upon the P••pes P••ns••on to be a Truth, so if they were all as undoubted and certaine Truths, as 'tis most certain they are all but sigm••nts, or at the best but, m••s•• eports, they could none of them at all inferr that, but some of them would inferr the very contrary to that, which T.D. with so much confidence concludeth from them, to the deluding of all people, that are given over to delusion to beleive lyes, to beleive that lye of me, that I am, in pay from the Pope, as the Iews by the like unlikely and silly inference of the Souldiers, whom the Priests

so to Argue against it, were deluded from believing that Truth concern∣ing Christ (viz) that he arose from the dead.

Oh how Wonderfully Michievous are misreports unto the Truth, when men, who receive not the love of it, that they may be ••aved, are given over of God to give heed to them, that they may be damned, because they take pleasure in unrighteousness, and have no pleasure in the Truth?

His Di••ciples say they came and stole him away while we slept, here is the fictitious and forcible Antecedent, therefore he arose not from the dead, here is the crooked conclusion, which that other was so cogent to make the people close with in their Consciences, and take for Truth.

Piteous Premis••••, plain enough to be ••een by men, whose eyes were not out, to be meerly forged and of little force;

For if they were awake, and on their watch, as 'twas fit for a Court of Guard to be, they might have rescued him from his Disciple, that were unarmed men, but if they were asleep, as they say they were, is the Te∣stimony of those men fit to be entertaind for Truth, or of force among any but such infatuated fancies, as every ignis fatuus befooles into a follow∣ing of it self, wheresoever it goes before them, that stand up to beare wit∣ness of what was done while they were asleep? yet how strongly and strangely did this filly shift work upon the misbeleiving faculty of that foolish Nation, to the finall falsifying of their Faith, in so high an Ar∣ticle of it? insomuch that as that Saying is commonly Reported, so that Article of Christs Resurrection is thereupon not beleived to this day, said the Evangelists 16 hundred years ago, and say I, who have been an Eare Witness of the same, to this very day, wherein we live.

The like effectual operation upon the prejudicate opinions and Imaginati∣ons of such people, to whom there is deceptio visus, and in whose visible faculty there's a deep defect through their living in the Night, and not loving the Light, hath T. D's. mis-reports, and mis-representations of the Qua. going to Rome, which as little or no truth as they are of, yet (if less then none can be) are of less consequence to prove that he intends by them to be Truth, sith of force to prove the very contrary.

S. F. Quoth he, hath no visible Estate, hath Bills of Exchange to take up 400 l. if he will, had to and from Constantinople to Rome Bills of Exchange to take up money there.

Therefore 'tis probably as true that he there receiv'd a Pension from the Pope.

His Tripartite Antecedent is as false, as the Popes Tripple Crown is foolish, but suppose it were all as True, as 'tis false, I know no hurt in it, if it were, for such as Travail, whether to Rome, or elsewhere, to have Bills to take up money if they need it; and what I had, or where, or from whence, or from whom, let him that lyes go look, yet ••ile tell the truth to him so farr at least, as will tell his Tale to be a Lye; I had none to Constantinople, nor from thence to Rome, neither Received I any money by any Bill at Rome, much less any Pension from the Pope, which is that he makes the consequent of the other; so that T. D.'s. Consequence is utterly inconsequent, and a most non-sensicall non sequitur. Some wise man, that had been willing to know the Truth, would have

argued thus ad Contrarium (viz.) He went with coals from New-Castle to London, therefore 'tis very probable he went not to London to fetch or to get any there.

He carried great Bills with him to Rome, to take up mony there, there∣fore 'tis utterly unlikely that he had any Pension of his own to Receive there from the Pope, for then he might have sav'd his labour in the other.

For verily it had been as silly and superfluous for me to have Merchants Bills to take up mony by at Rome, had I had a Pension to Receive there from the Pope as 'tis (as the Proverb is) to carry coals to New-Castle, which what fool doth, may carry them home again, when he hath done.

So then this Text of T.D's Triviall Talk, as threefold a Cord, as it may seem to him, that is not quickly broken, is indeed, though strong enough to conclude the clean contrary way, yet, as to his purpose, but a three∣fold thread of Toe so ill spun, that it fails like flax, when it feels the fire.

Nevertheless Note one Point of Doctrine more, before I quit it, that arises from it more against, then for T. D. and his fellow forgers, and foul falsifiers of the truth, i.e. that whereas the National Ministry dare trust to the benevolence of their own people for outward means and maintenance, no further then they have the Magistrates Mittimusses to take it from their people, and raise it for them, for we may have little enough, and do full ill (cry they) if we stand to the good will and affections of our Parishes, being it seems (for all the shallow shews, and Love-tokens, and fair words that pass between them, which buy no lands) as little affected by their people, as their people are trusted by them, for each of them love money, much more then they love each other; yet such love, credit, and confidence in each others faithfulness, there is among the Ministers of Truth, and the children of it; that they, that for the Gospels sake, chuse to have little of their own in their Ministry to it, need not lack, but ser∣ving it for its own sake, and not for hire, nor by constraint, but willing∣ly, not for filthy lucre, but of a ready mind, may, not by force of Arms, but freely, not by the greedy distraint of Tythe-mongers and Bumbayliffs, but willingly, have what is needed (which is not so many 100's by the year as the Priests, that, stirring not far from their own fires, need it not, are ever needing) in the service of the truth; and rather then it shall want promoting for lack of so much, no less then 400 li at once, if they please.

T. D. Another of T.D's Antick Autecedents from whence he endeavours (as by the rest he doth tooth and nail) to evidence me to be of the Popish faction, is, that I affirmed my self to be above Ordinances, saying, there's no more use of them in this life to some, then of a Candle, when the Sun shines, instancing in Baptism and the Lords Supper.

Rep. In which Antecedent, this is utterly false at least, (though affirmed by T. D. and his Sides-men) (viz.) that I said of my self, that I am above Ordinances: I use not to bear Testimony to my self, but to the Truth, un∣less where the Truth is so much concern'd (as it is in my clearing of my self from the clouds, that not only I, but that also comes under through

your Lyes that are told, and attend me in the service of it, in the case in hand) neither in the point of perfection (which if I be but moved to speak the Truth in, presently cry the blind leaders, and the blind whom they lead, he faith he is perfect) did I ever say of my self, that I am per∣fect, but of myself and alme••, that so we should be, even in this life, and may be too, if we be not wanting to our selves, and must be also, or else shall never be, as our heavenly Father is perfect; and as for my self by the grace of God, I am what I am, and what ere I am, where I am, you are not, though what, and where you are, both as to this wo••ld, and that to come, I have been now long ago: Neither as to Ordinances, did I ever say I was above them, I should not a little bely my self in so ••aying, and that I have little need at all to do, being bely••d mo••e then enough al∣ready both by your selves, and others; for to meet and wait with his Saints on the Lord, to stand in his Councel, and receive his word from his mouth, to learn of Christ in silence with all subjection, to hear his voice, which his sheep only hear, though swinish Scribes may search the Scriptures, to enter by him, who is the Door, to bear hi•• Cu••••••, and follow him, to pray, preach, write, dispute, and do all, that I am cal'd to, in the l••ght, in the movings of his Spirit, the••e all, and an hund••ed more, that might be nam'd, are Ordinances of God, which I am under, and yourselves above, who are clambering up another way in your own thoughts, counc••ls, wisd••m, and understanding above his light in the conscience, that is the Door, which till Ye lofty over-lookers of it, the flying fowls of the air, the h••gh-flown Climbers above, vouchsafe to stoop, and come down to, ye shall never enter into the Sheepfold; finally a holy life, and that pare Religion, that is undefiled before God (while all the Religion of imture unbridled Ly∣a••s, Wantons, Wordlings, &c stinks before him, and is defiled) which is to keep a mans self unspotted of the world, also to do Good works, to be zealous of Good Works, to be rich in good works, to be w••ll reported of for good works, to shew our selves Paterns of good works, to learn to maintain, be careful to maintain good works, as necessary, which ••ome (because O V R works, none of which are good, the best of which are all evil, further then wrought in Christ the light, and by Christ in us, are of none) would make of none effect, as to our acceptance with God, and to walk in the good works, which in Christ Iesus, who••e workma••sh••p we are, we are created unto, which God hath before Ordained, that we should walk in them, Eph. 2. 10. the••e are Ordinance of God, which 'twere well for you all, if you were as much under the observance of, as ye are under the obliui••n of, which I neither did, nor do, nor dare say I am above, though as I desire I never may, so by the grace and power of Christ to me ward, I do not live so far below them, as Thousands do, who are both above, and below them also, too proud of their fine forms to be brought down to the plain power, and too much sunk down over head and ears in earth, lust, luxury, love of money, pleasure, wordly-mindedness, and buried in blindness, brutishness, and sensuality to be brought up, and rais'd into any heavenliness of conversation, yet all crying out of them as denyers of Gods Ordinances, that live in the very life and substance of those lifeless Images and shadowy parts thereof, which they only call so.

I affirm therefore here before God, and all men, that I never affirmd of my self in these Terms, in which its here Testifi••d (viz.) that I was above Ordinances; and for thy self T.D. and thy two witnesses to it, T.F. and T.B. who are three Thomas'es, very fa••thl••••••, and hard to believe the truth, and for your faithlesness, as hardly to be believed, whether you will believe me, yea or nay, as its false that you here witne••s, so the wit∣ness of all three of you against me in this, will be of no more force to fright any friends of Truth into the faith or belief of what you say, then so many leaps of a louse, since ye are found deceiving, or at best deceived in your other so credible information.

And as for the things (viz.) Baptism and the Supper, which yourselves call Ordinances, and keep such a quarter for, as if they were the main matters which God hath O••dained, which only can lay true claim to the foresaid Title, I might possibly say then, as I shall plainly now, not in any way of 〈◊〉〈◊〉 whate••er is of God, though but as a Type and shadow in its time and season, that to such as are grown throw those Elementary institutions, into the Life of God, which is the end, and substances they Re∣late to, they may be usele••s, as to their own particulars, as the light of a Candle, is where the Sun shines; yet I deny not the use of them to such, as are not satisfied as to the Lord, unless they use them: But most people either I abu••e them and themselves in the use of them, who neither knowing their right end, nor use, nor manner of administration, do ei∣ther chan••e and alter them into Images of their own making, both in their Subject and their form; and thus all Rantizers of Infants do, and all feeders of Dogs and Swine with that bread and wine, which they call the Supper, for these things are not that outwa••d washing and supping, which were used of old, as meer figures and Images of the true, but sigments and fooleries, and Images of their own Imagining, not ••o much as the Bodily Baptism, which I••hn baptizeth with, but a trashy T••adition of man, which who so teach for a Doctrine or Ordinance of God, do worship God but in vain, not the true outside or shadow of the Supper (for that is not a com∣ing together into one place) which is to decrease and vanish before the internal and ••ternal, which increa••eth, and is to stand; nor the external sign of the True Cup and Table of the Lord, but in Truth the very Cup and Table of Devils, where drunkards and Swerers, Lustfulness, and all sorts of sinners, and walkers beside the light, who say they have fellowship with God, but lye. and have none, sit in fellowship with their Father the Devil.

Or else secondly, dote upon and Idolize those graven Images of their own, which if they were as truly the things in use of old, as 'tis true, they are but new inventions of their own, yet, as the brazen Serpent, they must be but Nehush••an, when once mens hearts go a whoring after them, from that, which is the end of them all, and come not to Christ Iesus the Image, and rigteousness of God, and to witnesse that wrought, and even him, who is that Image, brought forth and formed in them; but continue poring upon those Rudiments, or, like one that falls in love with his own Image in the water, and for love thereof goes down under it, and drownes himselfe therein, run down so deep into them, as to lose themselves from

the other, and draw such a thick vaile over their hearts (as the Iewes) so as not to look, much lesse enter into the end of the law of, which is to be abolished, that is of carnall Commandments, contained in Ordinances, which are not of the new, but of the old Covenant which is long since ready to vanish, which stood in earings and drinkings, and divers Baptismes, carnall Ordinances, bodily exercises, outward Observations, in which the Kingdome of God stands not, which is in righteousnesse, peace, and joy in the holy Spirit, so that he who in these things serveth Christ is acceptable to God and approved of men. For those meer Rites and Rudiments of washing, eating, drinking had their first being, beginning, rise, and institution (as Circum∣cision, Passeover, sacrifices and such like had) before Christ was crucified, though in regard of inability to beare the sudden abol••tion thereof by per∣mission more then commission practised after, as circumcision, and vowes, and shavings, and some other Rite; and Ceremonies were, in which case if any now will needs u••e them, I meddle not to forbid,* 1.3 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 Christi∣ans, the baptiz'd ones, the Suppers with the Lord, the partakers of his Table, who open when Christ knocks, and let him in, that he may Sup with them, and they with him, who rejoyce in Christ Iesus, and have no confidence in the flesh and worship God in the spirit, and are Jewes in heart and spirit, not letter onely, when they of the letter are but the Concision, that say they are Iewes, Christians, Baptists, Communicants with God, children of God, but lye and are not, but are the Synagogue of Satan: the end of which foresaid outward Commandments is love out of a pure heart, a good conscience, faith unfained, which who serve in are the servants of God, and who swerve from, and turn aside into ••angling about the other, and are zealous in teaching up the Law, understand neither themselves, nor what they say, nor doe, nor whereof they affirme, and are but of the Gentiles, that dwell in the outward Court, which is given to them, who tread down the holy Citty; nor in the inward Temple, nor of them that worship therein, not to be counted thereunto, but left out, and not measured, when the measuring line goeth out upon it to build, and rear it up again in the latter dayes.

So then though I deny all the Ordinances, Traditions, and Doctrines, Wayes, and Worships of men, innovated, and impos'd at their wills, as praecepts of God, yet I deny not the due use of any thing, that ever was in meer out∣side 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 crea∣ted 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 bu∣sie 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 Ser∣vices, the Ordinances of the Lord are these, neglecting the weightier mat∣ters, 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 ever∣lasting, visible life, way, righteousness, kingdom, House, Temple, Gospel, Glory, Covenant, which the Letter lays down, as that which all these Ceremo∣nies (so call'd of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, 'tis the offering of Swines blood, 'tis the cutting off a Dogs neck 'tis as acceptable to him, as if one slew a man, 'tis the blessing of an Idol, 'tis but a trusting in lying words, when trust∣ed in, 'tis an apron of fig-leaves, 'tis a covering of Idols, 'tis a righteousness that shall not profit him, 'tis a refuge of lyes, which the hail shall sweep away, 'tis a hiding place which the storm shall overflow, by which shall be trodden down even all you that are hidden in it, 'tis a Covenant and agreement with death and hell, the Drunkards of Ephraim make, which must be disannul'd, and not stand, 'tis a bed shorter then that a man can stretch himself on it, 'tis a covering too nar∣row for a man to wrap himself in it, 'tis 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, 'tis flesh that must wither then as the grass and the flower of it, 'tis Ashur and Jareb that can't cure Israels wounds, 'tis Pharoah the broken reed that runs into the hand of the leaners thereon, 'tis the Egyptians and their horses, which are men and flesh, not God nor Spirit; 'tis the many mountains in which salvation is hoped for in vain, 'tis not the right Rest to the soul, 'tis 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; 'tis iniquity, 'tis 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 Ordinan∣ces, 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 thats 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 urge thus (viz.) the Parish Priestshood of England pleads for Ordinances, yea for the Parliments Ordi∣nances, the Popes Ordinances for Tribes, and other things pertaining to their divine service, and their worldly Sanctuary, as the Pope and his Priesthood doth, therefore they smell so much of Popery still, that its suspitious they side too much with them still.

As for me and the Quakers, if any but meere partiall and unreasonable minded men, who had thought we had utterly denyed Ordinances (as yee judge we doe) would have argued any thing at all from those thoughts of his concerning us, he would (however minded to bely us in other matters) have clear'd us from that censure of Popery at least, by concluding from T.D's. premises the very contrary to what he infers: and instead of urging with him, he ••aith he is above Ordinances, and denies the use of them, therefore I can assure the Reader of the likelyhood of his comply∣ance with the Antichristian saection,* 1.4 would have urged thus (viz.) he saith he is above Ordinances; denyeth the use of them, (viz.) Baptisme and the Sup∣per; therefore I may assure the Reader, that theres little or no likelihood at all of his Complyance with the Pope, and his Antichristian faction, for they are not above those Ordinances, but under the use of them.

Yea (I adde) they are so far under indeed, that is below and beneath, the true use of Gods Ordinances, that they are not yet (as neither are yee) got above the traditionary Ordinances of man, but are all groping together in the dark for the wall, like them that have no eyes, and tumbling to and fro in that fogg of forefathers figments, walking and wandring to wearinesse in that, as supersti••ous, as superfluous and meere unprofitable usefulnesse of your owne.

And as to that other piece of thy s••anty Scripture, which, as thou saist p. 12, of my urging a proof that was to purpose out of the Scriptures of truth, o I of that, methinks T.D. thou usherest and bringest it in with Pomp and Ceremony, attended with the Testimony of hundreds of people, as if it would be irresistable and would not onely hit the naile, but knock it up in the head; Io. Boys Ch Nicol; T. Focton (an Esq a Minister, a Magistrate, one of a sort set down with an, &c. As representatives of the rest) may wave their witnesse, if, they will in this, for I freely subscribe to every whit of it, as a truth, sith its told, yet will it not doe at all, as to T.D's. designe, which he there drives on against me, but will doe not a little as to my defence.

Tis true when at the dispute thou offeredst to read something out of Amesius against Bellarmine, I replyed, as sleighting such a contemptible peice of businesse, and since thou wilt so set it down (for thy reasoning is ridiculous enough in all reason, and conscience) with a gesture of derision (such as that of him who sits in heaven, and smiles to see the silly shifts, and vain imaginations of those that plot, and set them••elves against him, and his anointed, or that of him that said, Cry aloud for he is God, perhaps he is asleep, and must be awakened; or that of Sion, who shook her head, at hers and 〈…〉〈…〉 preachers) that 〈◊〉〈◊〉 held many truths, which must not be rejected 〈…〉〈…〉 of God;

at which thou wast (ut Bellarminus enervatus, as one that had no more to say (as to that matter) for thy mouth was stopt from reading what thou intendedst, as well it might, for it would have been of as little effect to convict me of Popery, with which thou confessest I was then charged, as tis for me to say No, when lyers and unbeleivers charge me with it, which avails no more (as the Proverb is) then for one to ••ay Bo to a Goose. And now thou hast after thy silence, by which it was then taken for granted that thou hadst quitted me thereupon from thy rash charging me with Popery, here raked it up again among thy rest of thy remarkable folly, what meanst thou by thy new mention thereof? Hast thou any more then before thou hadst? Did not Cardinall Bellarmine hold some truths which thou holdest, as well as some that I hold against thee, and that Christ is the Son God, which we both hold? where lyes the consequence of thy Argument to mine, more then to thy own complyance with that Popish Cardinall? Thou ownst some false Apostaticall Tenets that he own'd, namely that of Tithes, when I own no other then his Apostolicall truths; is he not, so far, thy Brother Bellarmine, more then mine?

Moreover as light, and little as I made of thy charge of Popery, I shall make so much of my making little of it then, as now to make a weighty argument against thee from it, and conclude contrarily to thy conclusion of me from thence to bein pay from the Pope, for that is not so light a mat∣ter, as the case stands here in England, that any man thats well in his wits, and knowes himselfe to be guilty thereof, had need make light, and little of, seeing his neck lyes at stake, and his life is not a little concern'd in't, if it can be proved.

Whereas therefore T. D. concludes thus of me, (viz.)

S.F. before hundreds of people made light of the charge of Popery; Therefore in all likelihood he is guilty of what he is charg'd with (viz.) complying with and receiving a Pension from the Pope.

I conclude thus (viz.)

S. F. Before hundreds of people made light of his being charg'd of complying with and taking pay from the Pope, which were a matter of very dangerous consequence, if he were conse••ous to himselfe of it, that any one of those hundreds, who wanted no will to it, could possibly prove it; therefore in all likelihood there is no such matter.

And as to two others of the mean Mediums which T. D. makes what use he can of, to make men mistake me, to be such a complyer with the Ro∣man Antichrist, (viz.) that I said at Dunkirk, I looked upon the Iesuits and Friars there to be sounder in Doctrine then those, he and his call the re∣formed Churchen:••. that the doctrines which I broach are theirs and a fair In-let to their Bag and Baggage; for this last of which (as I here ex∣presse it) T.D. affords the world no more proof then his own single say so; but for the other, to advance the faith of his saint hearted Reader into a full assurance of the truth thereof, that thick and threefold Testimony (viz.) that of his single folded self, and his old pair of Double 〈◊〉〈◊〉 'd Trustees. T. Fox's ton, T. Bur••••••••, who (saving T.D's. commendation of their honesty and cre∣dibility, which that single hearted friend of truth E. Burrough, with whom I went and was at Dunkirk, hath seen as little of as my selfe) have dealt

more Fox-like and Barbarian like, then like honest and credible men, or con∣scientious Christians with ••e, whom yet as I look for no more satisfaction from, then their subm••ssion to God, nor amends, then their amendment; so I wish no worse to the worst of them, for the worst evill they have done to me, and the truth, then that God would grant them both true repen∣tance to the acknowledgement thereof, that the lake of judgement, and condemnation, which must come upon all lyes and all deceit, may not, throw their continuance in impenitency therein, be the portion of their persons for e∣ver: I say as to the two Assertions above, whence he infers the foresaid charge, I deny them both as false, for I did not tell it in those termes, that the Ie∣suits and Friars are ••ounder in Doctrine in grosse and in the lump, as is here falsely witnessed and related, then the reformed Churches (as yee call them) but to this effect (viz.) that (setting aside their ••ordid and ••ottish su∣perstitions in matters of their outward worship and service, in which I acknowledged them (though T.F. and T.B. or else thy selfe be∣ing minded to wrong me, would not vouchsafe the world an acknowledg∣ment of all my words) to be far more full of manifest foolery and manifold I∣dolatry then the other) the Jesuits & Friars were sounder in some doctrines, then some of the men cal'd Ministers in the said reformed, but in many things still too much d••formed Churches, and now with the nominations of thy self, T.D. whom I then named not, as one of those Ministers, then whom (ex∣cepting ever their gross superstition) some Iesuits and Fryars, in some points of doctrine, are more Reformed, I here give thee the advantage of my saying the same ore' again, and make the best use of it thou canst, to draw from hence an assurance to thy self, and others of my probable complyance with the Popish Faction: I am sure thou canst draw no more then this with the best piece of twist that the best of thy Brain-pan affords, that in some points I agree with them, wherein thou dissentest from them, though in most things I differ from them, and to their faces appear more against them, then thy self,* 1.5 and if thou wilt have no nay, but that this must be compliance, then shake ye hands with them, and be friends, who in Tithes, and twenty things more pertaining to the Parish Churches, wherein we contradict you both, do comply with them; and if they that renounce them in twenty things to one, shall be counted one with them, if they agree in any thing at all, then according to the Rule of Quae conveniunt in aliquo Tertio, &c. by my consent, Qui conveniunt in aliquo uno erunt Idem; such as are disjoyned in a thousand things, and yet hap∣pen to jump together in some one, shall not only in that one respect be counted one, but in all respects whatsoever be joyned and jumbled together as all one.

As to the other saying, if by Broaching thou mean no other than Preaching; some doctrines I so B••oach are owned by them; though if by Broaching, thou mean bringing any new Doctrine, that was not held or heard of hitherto, or in these days till I declared it de novo, I deny thy talke of my Broaching, it is untrue; for as I declare no other message or doctrine, then what was from the beginning, be∣fore the Letter was, about the Light and some other things, which

the Letter tells of, even the good old way, wherein the Saints walked with God from Abell, Enoch, Noah, and so downwards unto this day; which way hath been much Ecclipsed by the dark divinity of Divines in ages past; so the first and new venting of that old way of the Light, which is new, as, by the passing of the darknesse, it begins anew to shine, was not from this Earthen vessel of mine, but other vessels of Honour Sanctified, and fitted for the masters use, and chosen to bear his Name, from whom I received it, through Gods mercy in their Ministry, which thou de pisest: the new wine of Gods wisdom, which now vents it self, and flowes forth of the new bottles, into which God puts it, which only are capable of it (for yee old bottles cannot contain, nor compre∣hend it in the blindnesse of your hearts, as the darknesse comprehendeth not the true light, that shineth in it, nor bear the infusion of any of it into your souls without bursting to pieces at the very lent thereof) was both broach't and tapr, and tasted of by others, who came into the Vinyard before me: 'tis enough for me, who am lesse, then the least among the lovers of it, and was once not the least of the Drunkards of Ephraim, that are over-charged, intoxicated, and infatuated with that strong drink, and old wine of their own w••sdome, till they know neither where they are, nor what they say, that I have tasted it from the first hands, that in these dayes have fill'd it forth, much more, that to me this grace should be given to follow, in the free filling it forth to others, and to preach out among the Gentiles in such measure, as I am enrich't therewith by the free gift of God, the unsearchable riches of Christ Iesus; And if this be to Breach, I Breach not onely many true Doctrines, but some true ones, which peradventure the Papists do not deny, yet I deny my Broaching of any any where, that are a fair In-let to their Bag and Baggage, or any part of their dark and dead Devotions, Trumpical Traditions, and Total Transformations of themselves and all things (as to the outward form of Religion) from the truth it self into (at best) a mear empty Apish imitation of it. But the doctrines ye teach in contradiction to what the Qua. preach in most things, are not only a fair In let to it, but also so fairly and fully bearing the very likenesse of it, that howbeit they that are of the night see it not, yet the Children of the Light, and of the day see them to be no other then some broken bits, and parts of that Popery, that stood here more perfectly, and in gross once, which our Priests, being loath to part with more of then they are forced to, have since parcelled for their own ends among themselves; some Chips that flew off that Old Block, which fled beyond Sea, when 'twas hewed away hence, some Stumps of the old Tree, under the shadow of which all England fate, as other people yet do, out of the sight of the Sun of Righteousnesse; some Fragments of the Fryars faith, some shreds, odde ends, old Remnants, Rotten Rags and Re ikes of the old Whores Skirts, which Rome left behind her for hast, when she ran a way hence, which our English Princes, Priests and People so ran a whoring after, that they could never find in their hearts to send them away after her to this very day; and in a word no other then the very Fag end of her Bag and Baggage.

First, our Doctrine of perfect purging from Sin in this life, is no In-let

to it, for the Papists are far enough (as ye are) from the belief of that, upon the non-belief of which in this life they build that piece of Baggage viz. a Purgatory in the life to come; which though ye cry out of as Popish, yet while you hold with them, against us, no perfect purging from sin, in this world, and say worse then they do in defiance of that holy truth, which we stand in defence of (for so ye do while ye call it a doctrine of Devils) yee unavoidably usher in that of Purgatory in the world to come; unless ye will fain another world wherein the perfect Pur∣gation must be, which is neither this world nor that to come, which were a Chimera as bad as Purgatory, or say there's no perfect purging at all, which were worse, you must by your denyal of the perfection of it here, establish a Basis for that Baggage to abide firm upon, and open a door so wide, for its entrance and entertainment as to let in the Popes Purgatory whether ye will or no.

2. Our Doctrine of Freely yee have received Freely give, and of Preaching the Gospel without mony and without price, and going forth for Christs names sake taking nothing of the Nations, our crying out as the true Pastors and Prophets did against the Hireling Shepheards, that like greedy dumb dogs, that cannot bark, unless it be against the truth, but bite shrewdly, when they are not fed, and yet never have enough, but are ever seeking every one his gain from his quarter, and our talking against Tithes, and the pay of Parish Priests, which is origi∣nally of the Pope and not after Christ and such like, this is no fair In-let to the Popish Priesthoods Bag, nor yet any of his Baggage, but much rather a shutting out of them both, for sure enough no more wages, no more work for a Masse Priest here, nor any where else; no means, none of the Popes Ministries; nor Ministrations; no money no men, that will preach without it; no Popish Parish pay, no more Popish: Parish Pasture, nor Parish Formal Prayer; no reaping the clear Tenth of Corn, without a farthing charge, more then it costs to carry in (which is the sixth of the Nations grain at that rate) and the Cream and Quintessence of all other Carnal things, no Seminary seeds men, of that Sort, to sow such Earthen Heavenly things, such meer fleshly Spirituallities, as the Spirits of that Spiritually are fully fraught with: No Room for the rest of Romes Religion, where taking of Tithes, and Raking in the Revennue may not be a prime part thereof; keep out the wide mouth'd Bag of all the lord Beggers, and they'l never Burden England, so much as these have done, with their far fetcht dear bought Baggage: But the English Priest∣hood Preaching for hire, and Divining for money, and taking of Tithes as aforesaid; and talking for them, and gaping after the gain thereof, and Augmenting their Arguments, and hideous outcryes for Augmentations out of the Antichristian Treasury of Deans and Chapters Lands, and power∣full pleadings for the Popish Pensions of Parsonages, Vicaradges and Curat-ships, &c. and seeking, and suing for such Superstitious emoluments, and uncessant, and unfatiable callings out more maintenance, more main∣tenance, this is not onely a fair In-let to the Popes Bag, but also no small part of his Baggage, whereby his Bag is upheld, which receiprocally up∣holds his Baggage; for these two are the mutual [In-lets and upholders

of each other, and as 'twas said of old, two good livings, which some mongril Presbyterian-Independants can digest yet, are a good step toward a Lord Bishop, which is not far from an Arch-Prelate, so how an Arch-Bishop at Canterbury is next to the Arch Bishop at Rome, may be seen by such as have read how that Heavenly Pope Calestine set Anselm, Arch Bishop of Canterbury, at his right foot in a General Councel, saying In∣cludamus hunc in orbe nostro tanquam alter us Orbis Papam, we must in our world count upon him, as a certain Pope of another world.

3 Our Doctrine against Infant Sprinkling is no fair In-let thereto, for that is another part of his Baggage, that supports several other parts of it, which together with it support his Bag; which take away, and his National and Parochial Churches fall, in the fall of which much more Rubbish and Baggage of his fals with it, which wont to fill the Bag; yea and much mony fails, and goes beside the mouth of it, which was paid for mortuaries, dirgis deprofundis, &c. in the dismal dayes of his darkest Dominion here, besides the refuse of the Cross, and the Gossips, with whom at their Gossippings the Priests had many good Sippings, their wonted Fees for Christnings, Churchings, &c. in the late time of the font and Canonicall Coat & the white Surplice; and not a little might be better spared, then so ill spent, as it hath been, since the Bason began and the white Surplices are left off, among the men that are yet too much for their black Superfluities, whose Vniversity Su∣perstitious Snapsacks bear a great portion of, and not a little proportion to the forenamed Baggage: But such a practice as pleading for sprinkling of Babes, which is a tradition little better than their Sprinkling of Bells (in their works) gives a fair In-let, or at least forbids the Out-let of not a little of the Antichristian Bag and Baggage; though (in their words) they would fain seem wholly to Renounce it.

4. Our doctrine against persecution is no In-let thereto; for the Bloody Tenets of Inquisitions, Burnings, Headings, Hangings, Quarterings, &c. In that case of Conscience, are (as Iachin and Boaz were before the True Temple of God, (that is by interpretation) establishment and strength the most proper props of the Popes Temple, and all its Trumpery, the' most Principal Pillars that all his stuff stands on; the Bottome of his Babilo∣nish building, by which poor people are so frightned into a blind obedience, and conformity thereunto, that whatever appears of truth to them within, they dare not appear to obey, nor so much as peep forth into any prosession thereof, without, but before there is any thing born up to suffer for it, they are quickly cut off, and, as Hernicks, soon handled to dust and ashes, which most Beastly part of it all the rest of his Ba∣bilonish Baggage, when ever it shall happen to be removed, all the rest runs immediately to Ruine.

But the doctrine and practice of hating and hunting the Saints to and fro as Harmless Hares, hauking after them (as Saul after David) as Partridges about the mountains, from Court to Court, from Commitee to Commitee, for their flesh and their egges, that the Tithe, or else the price of the Tith of their egges, and geese, and hens, and piggs, and lambs, and calves, and their other commodities also (viz.) corn, and hemp, and

hey, and hops, and pears, and plums, and apples, and other fruits of their lands, in which their Ministers labour not, may take a trebble turne through their Teeth, and that of laughing, mocking, scoffing, scorning, ••••u∣ring, houting, holding, haling, beating, kicking, di••ring, stocking, stoning, pumping, prisoning, Bocardo••ng, Fining, banishing, bridling, bridewelling, branding, boring, pilloring, ga••ging, eare marking, nose flitting, scourging, cutting, slashing, hanging, and such like, which have been used of late, yet I must needs say not altogether so much conniv'd at, and countenanced by the Magistracy, that is supream corrective, as caused and encouraged to by the Ministry, which takes upon it still in such matters to be su∣pream directive in these, which ye call the Reformed Churches, I say the doctrine and practice of such inhumanity as this, which some Teachers and Doctors in Divinity, the dark places of whose earthly hearts are too full of the habitations of Cruelty, as well in Old, and specially New-En∣gland, as in Italy, France, and Spain, both have and yet do plead, and in some part practice against the truly tender conscientious Lambs of Christ, whereby we may (as ex pede Her∣culem, ex ungue leonem * 1.6) ee what kind of wild Beasts of the Forrest they yet are, that love Christs little Flock, (not to feed, but to feed on) with all their hearts, are a fair inlet to the Marian Baggage of Fire and Faggot, for not owning the Roman Faith, if the Magistrates do not save their long∣ing, and forbid the Marching of it in, more then the Ministers, that are ever and anon facing about and Marching the old way; being indeed but the Dragons Tayle, the S••ing whereof reaches still as far as England, though his head he as far off as Rome; a little of Levia••han, that crooked Ser∣pent, which he left when he went away to let in himself by into these Nations at his return again; and the Tayle, or some gentle shat∣terings of that sharp shour, and sturdy storm, which fell down in greater drops of blood, and Flakes of Fi••e in the days of her dominion here, and not only so, but a fair pretence for Papists to bolster themselves up by, in their persecutings of such as go now to tell the Truth to them in their own Countryes: for to my knowledge its none of the least Pleas, they now have in other Nations, both Protestant and Popish, for the groslest abuses they can do to the Qua. in whom else they see no harm, but as from hence they are made to suspect it, to say, Thus and Thus they do to you in your own Country of England, where you are well known, therefore no marveil if we do thus unto you here.

And that the Divines old and young, not only have been in the darker, but are even in these brighter times of Protestanism it self, so deeply ac∣cessary to, and guilty of the aforesaid sufferings, witnesse the Barbarous, Basenesse Acted and Inflicted on the witnesses to the Lords Truth, not

onely in all other quarters of this Nation (to say nothing of New-En∣gland, Scotland, Ireland) but also at the two Eyes, and Well heads of divinity, and Nurseries of learning and true Religion, (as they are call'd) as well Oxford, as Cambridge, as they stand extant to the view of all the world, (as most of that of other places and Cities do) in sundry printed Relations, and Testimonies thereof, the reading whereof may well take hold on all tender hearts, and draw Tears from their eyes, to see the lamentable injuries, and abominable iniquities done to the Saints, by those painted Sepulchers, in a land of such godlinesse as this pre∣tends to.

Witnesse also that Divine Doctrine of that Divine Doctor Owen, with whom I have here to doe, in the dayes of whose Vice Chancellorship, what influence was given by him toward the Oxford persecutions, he knows as well as others; and what influence his doctrine might have upon the Powers, to whom he often preached, to the stirring them up to more per∣secution then they were free for, if God had not made them wiser then their Teachers, all may see, that can read it from his hand in his Latine Divine d••sputation, which I am to talk with, where p. 89. (his own words in the margin above truly Englished) he Teacheth thus though no men could ever yet Tax them with stirring against the State. (viz) that the Qua. are not perfect, nor come to Christ in Glory, their lyes, deceits, wickednesses, hypocrisy, are evident Testimony unto us; But indeed those punishments, and imprisonments, which they voluntarily pull upon themselves by their tumultuousnesse, of which they ••••manishly complain, ought of right to be in∣flicted upon them, who impudently glory that they are free from all these, and other sins, even the least-

So far forth as this peice containes I. O's. false accusation of the Qua. and pertaines to the point of perfection it may possibly come to account a∣gain in other places, more proper for it then this: its here related, as to that relation that it bears onely to the point of persecution: in which ca∣pacity, who so is capable to see it, may perceive by the Paw he here puts forth, what prey I. Owen lack and how (like them of old who cloathd Christians with wilde Beasts skins, that they might seem to the dogs to be such, and so expos'd-them to dogs to be baited; or covered them all ore with draff and swillings, and then threw them to the Swine to be devoured) so he first (fortiter accuset) loads the Quakers with calumny, and layes (lyingly) heavy things to their charge, and then (Magistraliter satis, Ministerialiter magis) as Authoritatively as that whole Tribe which must ever be in such Supremacy, as to direct, till they come to correction themselves, gives out what ought to be done with them, by such as were onely us'd to correct Hereticks at their appointment.

The Doctrine then of persecution as taught and learnt, too much, to this day by our English Reformadoes from Ramish Rubbish, is not onely a retain∣ing of much of, but an open dore for the rest of the Popes Baggage to return by as the times turn; but our innocent tender Tenet of liberty of conscience * 1.7 is so averse to, and inconsistent with it, as that it turns it all up by the very Roots.

And whereas it may be objected, that a pleading the universality of

liberty may seem to be an In-let to Popery very much, for if you would have Toleration for all, then how will you keep out the Papists Bag and Baggage?

Rep. I answer not with the carnall weapons of your warfare, but with a sharper Sword then that, whereby you and they seek to keep out the truth, even that with 2 edges, the light, and spirit of the living God, which goeth out of his mouth, who is call'd the Word of God, who will go on conquering and to conquer all the vain imaginations in the hearts and consciences of men, to cast down the strong hold of the Prince of darknesse, in the might and power of God, and captivate every high thing that exalts in selfe against the knowledge of God, and every thought to the obedience of himselfe, and avenge all that disobedience of his Adversaries, whose Ministry further then by his own permission its 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 national•• 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 joyn∣ing 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 re∣quire 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 man∣ner 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 u••e their blind con∣sciences, in their respective blind Religions, they shall deceive not one of the Elect, and none but such as are disobedient to what they know ••for which to stumbling they are appointed: That Protestanism that can't stand if Po∣pery, 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 compre∣hends it not, and the da••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 co∣vering be removed, the da••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 l••ght, would be dispeld, and the b••••ghtness•• of a better Religion, Wor∣ship, Gospell, Faith, Knowledge, Righteousn••sse, Holynesse, Salvation, Redempti∣on, 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 pa••hs the••e••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 re∣maining, and into their and the Priests wonted readinesse to receive more or all of it again, if it shall so return, as in Ma••yes day••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 infa••••ible spirit continues his in∣fallible direction, guidance and divi••e inspirations to the true minist••y and Church, which waits upon him now in such wise as heretofore, is so far from let∣ing in, that it shuts out for ever, their M••nist••y, & all its A coutrements, as false & fictitious, and yours also, who, as to your confessed fallibility, are Bi••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 Ch••ists spirits inspirations to his single sacred soul) they count it Egregi••us blasph••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 its 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 ••omewhere (but falsely e∣nough fixing it to that false subject, the breast of their Arch-Bish••p, Vicar•• of Christ and supream Master-Minister) here on earth, yee deny it to be in an•• Ministers at all now, to the utter u••m••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 it were not a little more strange then true (for one here is, though it be not yours is a very fair In-let to, and by my con••ent might, without much scru∣ple, usher in that old Antichristian Ministry, and its pertenances here again, as that which may stand welny with as much safety to peoples souls, and give as good security and infallible assurance of its guiding and conducting them infallibly to salvation, as your own can doe; since that, at the worst, is little worse then fallible, and your own by your own consent, at the best, is little better: for its much at one to me and other poor people of it what M∣nistry stands here in England, if, in a case of such main moment and eternall concernment, there stands none that by the Spirit of God are made in their ministrations infallible: if there be no guides to be had, save such as are fain to confesse they are but fallibly guided themselves, or if in this case there be no other (as the Proverb is) then Hobsons Choice to be made, which is chuse whether you will have this or none, One blind guide being to me little better then another, if others would be rul'd by me, I would chuse none of that sort at all; but cleave to the light and Spirit it selfe, which is in∣fallible, and leads all that follow it into all truth; for if the blinde lead the blind, whether Papists or Protestants, they must all at last into the ditch: and if England must have an outward ministry, and by no meanes will be made to own that ministry of the Qua. now among them, which is of God, seeing it is so that none of all those other she takes hold on in this day of her breaches, saying thou hast cloathing, be thou our Ruler in things of God, Let this ruine be made up under thy hand, that answer her any other then so, as Isa. 2.6.7. I will not be an healer, for in my house is neither bread nor cloath∣ing; I am not guided infallibly my selfe, I am a deceivable erring man, I dare not say my ministry is unerring, make me not a Ruler of the people; seeing I say theres none to guide her assuredly among all her own Sons she ha••h brought forth, Isa. 15.18. Neither any that taketh her by the hand infallibly to direct her among all the Sons she hath brought up with great care, cost and charge at her own Universities here at home; but they are all at a losse within themselves, m••ping up, and down in a mist, their Divinest Doctors confessing and declaring that to be justly come upon them, which God aid should, Isa. 29.9. to 15. (viz.) that its night to them, they can't infallibly divine, the vision of all is become as a book sealed to them, they can't read, &c. (Though I advise her not to give way to any of those guides yet) she could have neither more nor lesse said to her, if she should send for some of her own native Sons to come home, and guide her, that are brought up in the English Colledge at the Popes own charge at Rome it selfe▪ But if she be re∣solved no more to be foold with a fallible ministry, but will have one that is infallible (as I would or none at all) then if she mean never to bear the Popes Bag and Baggage in truth, as she talks she will not, let her take the infallible Spirit within for her guide and no man without but such as are guided infallibly by it, which guides none fallibly, that unfainedly follow it, as thousands of Quakers do; and if any seem to do it and do not, they in

so doing undo themselves; but I know no other men call'd Ministers in all the world beside the Qua. that so much as pretend to infallibility, but he that s••ts in the infallible chaire.

7 . Neither is our Doctrine of the light and spirits being the rule of the true faith and good life, and not the externall Text or letter of the Scripture onely, any fair In-let for the P••pish Bag and Baggage; for howbeit they take not the Text thereof to be their onely truest Touchstone, most certain Standard and measure of Truth and Doctrines, as we doe not, yet that they take for their sure and certain Rule (which we say with you, is a manifold more fallible matter, yea by an hundred degrees more fallible then the most fal∣sified Coppy of the Scripture, that ever yet came forth) is something that stands more at Staves end, and at a far wider distance from that aforesaid Rule of ours, then from yours, who for your Rule and Standa••d doe own no other then the Scripture; by how much, two things, whereof the one is fallible, the other infallible, are further off each other by far, then two things are, both which are at most no more then fallible: for the Light and Spirit of Christ, which we onely do, and all Christians ought to own, for their standing Rule and trusty Teacher, are i••fallible, and will hereafter in the proper place for that, be proud to be to; But your pro∣fessed Standard, which is no other then that outward Text, and the Papists, which is no other then Tradition taken from that dark, and worse then dubious Oracle (viz.) the erring mi••d and mouth of their great Grand Ghostly Father (excepting ever that this is far more fallible then the former (i.e.) then the letter) are both but fallible.

Your Doctrine, then who teach the meer Text, which is but fallible (as must anon be shew'd) to be the most true Touchstone, comes neerer to the Papists Doctrine, who teach another thing to be the most true Touchstone, which (what ere you say of the infallibility of yours, and they of the infal∣libility of theirs) is at best but fallible, and at worst but more fallible, then yours is, then ours possibly can do, which is on all hands own'd to be in∣fallible. And howbeit the Scripture (which lyes in the midway between us, and Papists, so that till they March so far towards us, as to own it bet∣ter then they do, they and we are never likely to meet in one, unlesse they can come, ab extrem•• ad extremum from their ill extream to our true extream, and misse the m••dium as they cannot,) howbeit, I ••a•• the Scripture and its honest owners are really neerer and dearer to us then they, and their most trusty traditions are, which they take from their sore aid O••••cle; yet is there not so vast a disproportion and di••agreement betwen ••uch owners as ye are of the Scripture for the only Rule, and such as own that Treasury of Traditions, that lyes lockt up in the Pope; Breast, as the only Rule, as is be∣tween these Tradition-Truster•• and us, who own as our only Rule, the true light of Christ and the holy Spirit; the inconsistency being not so much between your meer fallible l••tter and their more fallible chaire, as it is be∣tween the most assuredly infall••ble holy spirit, and their most assuredly fallible, though supposed infallible holy chair.

8 . Our Doctrine of the fallibility of the bare na••ed letter of the Scripture, and of its lyablenesse to corruption, and its being corrupted, and falsifi∣ed by mistranscriptions, so as to have various Lections in the most Originall

Copyes of it, that are extant in Greeke & Hebrew at this day (which remains to be in its proper place proved against I. O. who pleads that kind of pu∣rity of it to every tittle, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad nauseam us••u••) is no fair In-let to the Pop••sh Bag & Baggage, though I find I. O. So supposing, & giving us out his sole suppositions and thoughts, that 'tis but a supposition, that it is corrupted, and such a one, as by which P••pe••y is supported, speaking in at least three places of his English peice to this same purpose, (viz.) p. 147. What use ha••h been made, and is as yet in the World ••f this supposition, that corruptions have be∣fallen the O••iginals of the Scripture, which those various Lection (meaning those that the Pr••l••gam••na to the Biblia polyglotta do declare) at fi••st view seem to intimate, I need not d••clare. It is in briefe, th•• foundation of M••humetisme th•• chi••f••••t and principall prop of Popery, the onely pretence of Fanaticall An∣ti••cripturists, and the Root of much h••dden Atheisme in the World. also p. 196. Now if this cou••se be taken and every S••igma••ized c••ppy may be sea••ched for dif∣ferences and these presently Pinted for various Lections, there is no doubt but we may have enough of them to f••ighten poor unstable souls into the A••mes of the pretended in••allible Judge; also (to say nothing here of the hideous af∣frightments, dangers, fears of I. O. Who is oft mo••e afraid then hurt, and other of the dreadfull and desperate consequences of this Imagina∣tion•• (as he calls it, though a reall truth) that corruptions and various Lections are crept into his Originall Text of the Scripture, and that Protestants begin now to sent it, as well as Papists, and to be infected with the Leprosy of that Opi∣nion, which he trembles, think of, as an i••convenience, which he knows no whither it will grow, and fears whether many will not be ready to question the foundati- of the letter, as dubious and uncertain, and not fit to be the Rule (as sure e∣nough they will when they begin to see, what some have felt, and cry out with him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seeing that their supposed firm foundation to be falli∣ble and falsified as it is) having no more yet to releive himselfe against this uncertainty of his standing, then that mi••erable comfort (viz.) that the generality of lea••ned men among Protestants are not yet (but how soon they may be, he is not aware) i••fected with this leven, which hurries and pitti∣full Puthers and dreadfull deale ado, that the Doct•• makes in his D••eam about this up and down in the 13.14.15.20.25. and other pages of his preface and throw out the 4th little Chapter of his 2d. Treatise, which is so falsly figured that the pages cannot easily be coted, are enough to make some wise men smile that never meant it) I say to let passe all that at pre∣sent, among other mischiefs, that he conceives will accrue, if men conceive the Scripture to have had, by mis-transcriptions, the fate of other books, and that in their Originall Copyes, this must needs be one, that they have no where else to betake themselves for a Rule, but to run back to Rome, wit∣nesse his last words of that forecited Chap. which are these (viz.) and if this change of judgement which hath been long insinuating it selfe by the curio∣sity and boldnesse of Criticks should break in also upon the Protestant world and be avowed in publike works, it is easie to conjecture what the end will be. We went from Rome under the conduct of the Purity of the Originalls, I wish none have a mind to return thither under the pretence of their corruption.

But stay a while, I. O. is there for such as are lost, no way out of the Wood, but that one of thy own fancying, or else that other of the Papists,

which is worse then none? Is there nought for men to doe, but either they must stare with thee, or else, for fear of they know not what, run stark mad with them? either fall in with thy meer figments about the Scripture, or else if they find it not as infallible in every Apex of it, as thou foolishly fainest, be frightend strait into the more fallible fantasmes of that fantasticall holy Father?

Sure if that judgement, that the same fate; as to the creeping of corrupt∣tions into it, hath befallen that writing, as hath done other Scripture, be a Pr••p to Pope••y, where Popery at pre••ent stands, yet thou wilt find some, who are of the Papists mind about the Scripture (as far as to the variety of Le∣ctions, which are found in the very Origina••l Text thereof) who yet have be∣taken themselves to, and doe stand on such a sure foundation, as will s••and when Popery, and Common P••otestanism too shall faile for ever, with whom neither one nor th' other of these, wh•• are ith' same nature still, though fighting for their different outward••faulty foundations, and foolish formes, so standing, can have any fellowship; who, instead of returning to R••me, under a pretence of Corruption in your Originalls, under the conduct of your conceited purity of which ye came from thence, are running further, and faster, then ever from Rome and you too, that live within her lines of Com∣munication still, and feed upon the Taile of her traditions, more then on the true word of God, for all your wording it so much against them and for the word, under the infallible conduct of the pure, Originall it self, even the pure light living, Word and Spirit of God, by which Abell, Enoch, Noah walk∣ed with God of o••d before your (but pretended) Rule was written, in re∣spect of which the eldest of your Originalls are but upstarts, and from which the best of your Originalls had their being.

Nevertheless, who hath believed our report? to whom is this Arme of the Lord Revealed, &c. O nugas h••minvm! O quantum est in R••bus inane! quis legit haec? vel duo vel neimo. I. O. cannot see this, and few or none of our skilful Scribs and Scripturists can read this, though the Scripture sends them from it self to that it came from; nor yet how by raking so unreasonably to make men believe that of the Scripture, which 'tis unposible for any that can truly read them to be∣lieve of them, or find from themselves, himself frightens honest souls, from any further giving of much heed to his own judgement, when by a serious search they shall find the falshood of it in so plain and palpable a case as that is, he so miserably miscarries in: but whether they will give most heed to Christ him••elf or no, and to his Light in the Conscience, and word in the heart, or to the bare Letter of the Scripture, which only Testifies of him, without ever coming to him that they may have the life, or to the Pope. I leave it; A little time will now detect it, howbeit some may go one way, some another, and like to like, and each to what, and to whom he best loves and likes, but Christs Sheep, to whom he onely gives Eternal Life, they will assuredly heare his voice, which who doeth not, must be cut off from among his people.

9 . Our Doctrine of the Vniversal grace, and general love of God to all mankind, in giving Christ Intentionally to be a Saviour to all, that all

that are lost in the fall of the first man, may be in possibility and true capability of Redemption and Salvation by him, without a bolt by any personal Reprobation of the most therefrom, with no reference to their acting any evill, and that unchangeably before they had a being, (unless themselves p••nendo obicem debarr themselves from the benefit thereof, by Rejecting the council of God against themselves, by an ob∣stinate resisting the strivings of his Spirit with them to bring them to it, and a wilful putting away of the word of eternal life, when by Christ its brought nigh even in their hearts and mouths, that they may hear and do it) this is no fair In-let to their Bag and Baggage: This per∣haps is assented to as truth by the Papists, the more shame for the most of our hypocritical Churles that gainsay it, who would be, but must be no more called liberal and bountiful, while they are bold to utter errour against the Lords large love, as if he were such a niggard as themselves, who care not how few men be saved, provided that their ever-sinning-selves be not damned, but elected to be saved in their sins, without being perfectly purg'd from them before they die, by Christ, of whom they must yet once know what yet they will not, that he came to save all people from all sin, who a••e willing to be saved, and not to give any such darlings of his, as they darkly deem themselves to be, an allowance in the least, or a dispensation to sin throw infirmity till they die, and then to save them from the desert thereof after death; the Instruments of which vile Chu••l•• a••so are evil to destroy the poor people of God with their lying words, when they speak no other then right things.

But what if the Romish Clergy do hold such a general grace of God? they are by so much the more of a noble spirit then your selves, who deny it, in the owning of that most pretious truth, if they were not far worse then yourselves in other mattters: And as for us called Qua. who preach it here for Truth (as against I. O. and T. D. it must anon be prov'd to be in the proper place) as we take neither it nor ought else to be truth by tradition from Papists, or e••e the more because they own it, but as our selves have received it from the muoth of God, so I hope you wise men will grow wiser by then I have done, then to judg we must either reject truth it self, if their Church once hold it, or else be judged to be of them while we hold it with them: and as in holding it out freely, (as we do other Truths) we neither fill nor feed, (as you do your own, by holding In the Truth) their as Hypocri∣tical as Hydropical Bag, so it being no worse then that Golden Gospel Truth, which ye Divines darken so much by your dirty distinctions, and meer guilded glosses, could we make such ••a fair In-let for it, that it might shine forth in its brightness, as it once will do, from one end of England to another, we should in so doing usher in no part of their Baggage; But indeed your selves in standing against it have not only stor'd your Bag more then is fit for men to do, that make a Trade of treading down the Truth, But have brought in a piece of Babylonish Baggage of your own, as bad, if not worse then all the Popes, for its all one to me what outward Religion men be of, true or false, Papism or

Protestanism, or whether they have any at all among them yea, or nay if it be so as our personal Electionists (absit blasphemia) breath it forth verbatim, or at least, doctrinally and in effect, that the mercy of the Almighty, which is said to abound to and over all, and extend be∣yond all his other works, and his infinite large, and incomprehensible love to all men, is yet no larger then may be comprehended in that little corner, whereinto they croud it, so as to say that one of a thousand only are decreed to be saved, and a thousand to one of the Sons, and Daughters of men, without respect to any evil foreseen in their pro∣per persons to be acted in time, are from all eternity decreed by God himself, and that unchangeably and everlastingly to be damned: For then that one of a thousand shall assuredly be saved, and a thousand to one as inalterably perish, and die eternally, and this or that outward Religion is no remedy against that, which was so ordered long before the poor Creatures had any being.

And as one said once unto me, for whom twill be better then he deserves, if our God take him not at his word (viz) he would not own that God that would own a Qua. to be one of his Children; so say I (but not so desprately as he did the other) I know, and own no other God but him, who will own all to be his Children, who will unfainedly own him to be their Father, and save all them, that are truly willing, in his way, to be saved from their sins by him, who never yet declared himself willing to save any in them, who sent his Son a light in the world not to condemn it, but to that intent that the world, which loving darknesse rather then light will needs be damned, through his Light notwithstanding might be saved, and will shew mercy upon all them, who will have pitty upon themselves, so far as not to despise the riches of his grace, and reject his unfained tenders, and honest offers thereof when they are made: neither do I own him to be my God (for my God is a God of mercy and truth to all) who without any respect to their personal rejectings thereof in time, wills never to have mercy upon th•• most; who would have any to perish, and not have all to come to Repentance; who would not truly have all, as well as some to be Saved, and come to the knowledge of the Truth; who hath any pleasure at all that the very wicked, much more that the innocent should die; that delighteth in the death of him that dieth, and had not really rather, that he should turn from his wickednesse and live; that means any otherwise then he sayes, or is quite contrary to what he seems to be in his speeches, to either good or bad; that hath two wills within himself, whereof one is con∣tradictory to the other; that reveals his will to be this, that he's no ••••∣specter of persons, but all men as they do shall have, that the soul that sins shall die, but that that turns and does righteousnesse shall live, that men die at their own wills, and choice not his; and yet hath a secret will within himself (which as secret as they call it, yet our Priests will be twatling of it openly ever and anon, as if they knew it as well as the other) wherein he wills and chuses, that a few only shall live, and irresistably by them or ought they shall ever do, a thousand to one shall die; that sends out his Son as a mocker of most men, by

calling them all to believe every one that he is his, and is come to be his Saviour, when yet he died not for every individual, but contrary to his Revelation in the Scripture, gave himself a Ransom, not for all, but only for a few; that makes an of••er of Salvation to all by Christ, but in∣tends it only to some few; that sends out his Ministers with a lye in their mouths, (for a truth it is not say our M••nisters, yet they will preach it) (viz) that G••ds love and good will is truly towards them all, and every one may lay claim to it as well as any one: when yet according to their doctrine at other times, there's no such matter as this, but his love is only to some certain ones, which he secretly Selects, and yet he can't do it so secretly neither, but they must tell on't to as many as they tell the other; that sends his Ministers to make every man be∣lieve that Christ died for him in particular, which if every man should believe (according to their other will of God, which, but that they are Tel-tales, should be called his secret will, which is that he gave not Christ to Tast of death for every man, but for very few) most men must believe a very lye; and yet if every man believe it not for himself, he must be damned too, for not believing of that, which (according to themselves still) is no Truth, but a very notoriously••; that condemns the world of Sin, Iohn 16. because they believe not in Christ, as their Saviour, and yet leaves the world, which (say our preachers) Christ died not to save, for he died only for such as are not of it, without any Saviour, that is theirs, to believe in: that on pain and peril of his eternal displeasure, Requires men like Pharoah, whom he plagu'd for his cruelty in the self same case, to make such a Tal•• of B••ick, and yet yeelds them no straw wherewithal to do it, but leaves them to go look it where they can.

He that doth thus, and much more of the like nature, which the doctrine of such, as deny the Vniversal grace of God, doth in effect Represent their God as doing, may be own'd as a God by such as make him one, and by the Ministers of his own making, yet is not owned by me to be the true God of Gods, but a God of his own Ministers own making to themselves after the Image of their own vain Imaginations; yet such a God as this are I. O. T. D. I. Tombs, R. Baxter, and the whole Diacony of D••vines, that deny the death of Christ for all men, devising, and Imagining to themselves, of whom till they come to know, and own the true God, which is mine, in his mercy truth and faithfulnesse, a little better then they do, or can by that dark lan∣tern of their own understandings, in which they are poring after him in the Letter only, besides his own light and spirit, in which only he is seen as he is, I must say so much, and of my self together with them, that whosoever is the father of myself or of them, we are not yet one and the same Fathers Children.

10 . Our Doctrine about good works, and our Preaching, and Main∣taining, and pleading for good works, as necessary for many good uses against T. D. or any other, this is no fair In-let to the P••pish Bag and Baggage, for all good works as are so indeed, and not only so suppo••ed by such as call good evil, and evil good, are of God and Christ Jesus,

the truth and none of the Pope, nor of his Priests, nor any other meer man that I know of, neither are there any that can truly be so called (for what thou or the Pope or any Papists or Protestants, falsly call good works is another case, not at all pertaining to our purpose) to be found for ought I see in his whole Budget of Religious Implements, nor in the whole Masse or Magazine of his Massy matters, and 'tis more then I shall see, while I see you but besides, much more against that light, in which only that is done, which goes for good in the account of God, if there be any good works (truly good) to be found yet a∣mong the best of your own; I know you have a whole warehouse of Religious works (such as they are) which you are accustomd to call good, as they do theirs, but what your good works are in your own sight is one, and what they are in the sight of God is another Question; there is a Generation (wo to them) that are wise in their own eyes, prudent in their own sight, yet very fools in the sight of God, there is a Generation (wo to them also) that call evil good, and good evil; put darknesse for light, and light for darknesse, bitter for sweet, and sweet for bitter; there is a Generation (O how lof••y are their eyes, and their eye-lids lifted up, wo to them also, for they are a stink in his nostrills, and as smoak in his nose before the Lord) that are pure in their own eyes, and yet are not, nor ever mean to be, while they live, fully washed from their filthynesse; I have read of a Generation that had more good works (as they count them) to count upon then all the National Churches of either Protestants or Papists, and works more good, as to the matter of them (if what matter God requires may be counted better, then what is required by meerly man) all whose whole Treasury of Solemn Services, out of which they offer'd to him, was yet in the fight of God esteemed but Trash, so long as twas the sinner only that so served, and sacrificed, and no other then Cain the evil doer still, that did that good; such were all the haughty Mincing Daughters of Zion, that walk't with stretcht out necks, and bosted in the Bravery of their Tinkling Ornaments, their New-moons, Sabbaths, burnt Offerings, Prayings, Prayses, Fasts, and Feasts, in which, when they drew near to God, they did no more then what he by Moses had appointed (as ye do, for which you have your labour for your paines) who worship not after his own praecepts, and doctrines in outwards, but after the Com∣mandements, and Traditions of men, and of the Pope himself in many things still, and yet because they did not so much as he appointed them in matters of more moment, but were unclean, and wicked, re∣fusing to walk in the good old way of the Light, which was the way be∣fore Moses, and the letter was, turning away their eare from hearing the Law in the heart, which is the light, were not only vain but abominable in the very best of their Oblations.

In Preaching therefore in order to Gods acceptance of us, and our good works, which are not outward worships, where the heart and life are yet defiled, but where a new Creature, created after his own Image of God in Christ Iesus to good works, in his nature, and by his Power, though in it's own person, doth perform them, is as an ut∣ter

exclusion of all your own, so no fair In-let to any of the Popish Rubbish, will worship, meer self service, and unprofitable devotion, for these being only done by man, are neither good, nor accepted of God.

But to Teach and maintain, and plead for evil works, as necessary to be done, while we are in this life, and Teach down the doctrine of perfecting holinesse, and perfect purging our selves from all uncleannesse of flesh and Spirit, while we are here in the body (which Paul taught up) as a doctrine of devils, and to deny the possibility of performing this duty of not sinning, and make such a grosse state of sin as that was, which David stood in, when he was guilty of adultery and murder, consistent with Gods acceptance of men, and their justification before him, and that the Saints (as some call them in such a pickle, while they are in sin up to the ears) even in such a case are not in a condemned, but in a justified estate, and that if the Saints own heart condemn him, and his own conscience tell him that God doth not accept him, and that his estate is bad in such a bad sinful case, and not good, it's defiled, and lyes, and testifies falsehood to him, and leads him into a wrong opinion of himself, and that the Saints may be blessed men, as David was, having no guile in his spirit, but sincere, upright after Gods own heart, though under, the guilt of so grosse and great sins, when the Scripture saith the contrary (viz) that David was upright before God, saving in that matter of Vriah, where∣in indeed his very heart was false and rotten, and to affirm to the en∣couragement of men in their imperfections, and infirmityes, by which name they stile the Saints grossest iniquities, as T.D. does, contradictorily to himself in other places, that the gospel gives life upon imperfect obe∣dience, all which and more, ejusdem Farraginis is done and utter'd by T.D. and such as own him therein, in the 11.19.45.47. pages of his 1. Pamphlet as they were by word of mouth at the disputes: This is to strengthen the hands of the wicked, that they cannot re∣turn from their wickednesse, for how is it possible they should do it, when 'tis preacht and believed as impossible to be done? this is to sow soft pillows under their elbowes, that they may sleep on securely in sin and take their rest, for its all but infirmity, and no inpreachment to his justification, nor to his standing accepted, and in covenant with God that a Saint does, and theirs no condemnation to them that are Saints, and in Christ, no though they be in transgression, in which who is (say I) is out of Christ, and not a Saint, and though they walk not after the Spirit (as all that are Saints and in Christ Jesus do) but after the flesh: and in a word a very fair In-let to a very worse matter, then that whole mare mortuum of the Popes Beggerly observati∣ons, even no better a matter then the very whole bundle of the De∣vils own Bag, and Beastly Baggage.

So then I see not hitherto, and am perswaded never shall, till I come to see, as T.D. does in his floting fancy, many things with his eyes shut, how any Doctrines of the Qua. even such as they and I hold with, any more then what we hold flatly against the Popish Priesthood, do either conclude my complyance with them, or make any way for the incom∣ing and abiding, (without its own speedier Ruine) of their Romish

Baggage; or how our parochiall Priesthoods preaching, and practice too, doth any other then uphold the Butt end thereof, and preach their own c••mplyance with those their Brother Ravens in many matters.

But T.D's. Biggest Bolt, and weightest Bullet (as he counts at least) lyes yet behind, and that is our doctrine of good works as needful to that use of our justification before God, here he iudges that Omne tulit punct∣um he hath fully hit the white, and that this will do, if all the rest die, and fallen the fault of favouring and fathering the Popish cause upon me as some I••suit, if all the other fail: Good works for necessary uses, (viz) to manifest faith to be true, to sanctify, to make meet for the possession, &c. T.D. and his Associates in words, and doctrinally (more then practically) maintain as much as any; but to maintaine good works, not only to the use of our sanctification, but our justification and to justify, not only de••laratively in the sight of men, but also formally in the sight of God, not only to approve a beleiver, but absolve a sinner, p. 8. not only to fit for, but to give right to the inheritance p. 22. not as concurrent and concomitant only, but as cooperative, and constitutive together with faith, and coincident as a cause in the case of our iustifica∣tion, to let good works be accounted, not only Via ad Regnum, but also carsa Regnandi (as your Scools distinguish) yea, and further yet, to dis∣pute it not in these Terms barely of (good works) but in these Terms of (OUR good works) and lastly, higher yet, to rank them so high in order of causes, as not only Instrumental with faith but a deserving, or meritorious cause of justification; This is notorious, yea so grosse, and Popish that we may well Rank you (thinks he) among the Papists, p. 58. as at least a bringer in of their Baggage, yea now (quoth T.D. of me p. 14.) you shew your self a rank Papist indeed.

Rep. Ipse dixit T.D. hath said it, who of all those Seers with his eyes in Sandwich, or else where, who, giving heed to him from the least to the greatest, saying of him, This man is the great Power of God, have hi•• hitherto bewitched, with his Simonical Sorceries, can do any other then believe it to a Tittle.

This stroke enters with so deep a dint, into the thoughts, fancies, and faith of many, that 'tis supposed by some, we Qua. shall never be able to lick our selves whole of the deadly wound it brings with it, both to the doctrines that we maintain as Truth, and to our selves also, whom we maintain to be no Rank Papists, nor Rankers of our ••elves with them against the Truth, in our maintaining of tho••e Doct∣rines: I must therefore (since the Lord hath laid it upon me, if all the world would take me off it) take leave here to enlarge so far as to enter the lists, in one short single duel with T.D. alone, about these matters, desiring I. O. to have patience, and stand by a while longer, till I can have while to handle him, and T.D. both at once, in those points wherein they two joyne, and issue out together, making (as it were) but one head (as to the doctrines wherein they oppose) against the Qua and the rather because I find not I. O. in his book, which elsewise is Brotherly enough with T.D. in bitternesse against the Truth and Qua. intermedling much there (what ere he thinks) in this so momentary a matter.

As for T. D. I have sundry things, to reckon and reason with him in a∣boutit.

1 I am to have a talking with thee, T.D. in a few words for a certain abuse or injury done by thee in that passage of thine p. 14. wherein thou relatest that the 3d. Question debated on by us was stated in these Termes (viz.) whether OUR good works are the meritorious cause of our justification? that I not onely held it in the affirmative, but also disputed it in those termes, of OUR good works, in such wise, as the Papists do, so as to shew my selfe a rank Papist; which injury, in regard of the extent of it to the severall persons wronged, is not more manifest then manifold; yea, verily seven∣fold more then ordinary, for as much as no lesse then seven persons are thereby most grossely abused and belyed; that is to say not only my selfe, whom onely thou intendedst should suffer by it, but also thy selfe and five of thy chiefe friends too, (for want of thy forecast) viz. 2 of them thou cal••t Gentlemen, * 1.8 and three of thy Master Ministers * 1.9 whose witnesse thou appealest to, who are all more moderate and gentle Men, then thy selfe it seemes, as to their Testimony in this matter; for they all, and thy selfe too, who bring'st them to bear witnesse with thee, of the truth in this case, do, with one accord together with thee, testifie another thing, which is the very truth, and no more then the truth viz. (see p. 58. Of thine own narrative) that the termes of the 3d. Question were, whether good. works be the meritorious cause of our justification? which (as 'tis there said truly) was expressely affirmed by us, without that figmentitious particle [OVR] in the sence thou usest it in, which is of thine own forging, and foisting in, and adding to that term good works; the adding of which in the eye of any, save such as are not either Arrand fooles, or else (as the Proverb is) more Knaves then Fools, which yet is, in plain terms, the plain case of all that wink against the truth, and will not seem to see it, when they do, doth alter the State of the Question, so as to make it utterly another: for who but such as either cannot see, or, which is worse, may see, and will not, can chuse but understand, that whether OVR good works (at least in that sottish and sordid sense, wherein the Papists hold it) do justifie? Is one Question? And whether Good works do justifie? Is another? In which 1 st. sense of the Papist, when they say OVR good works, whose Good Works (as they call them) are no better than other mens own are, whose own meerly are all stark naught, I neither do, nor ever did affirm our Iustification to come; but in the latter (viz.) that Good works (mean∣ing only those of Christs own working in and for us, by the same power and spirit by which he did good works in that person in which he liv'd and dyed at Ierusalem, then whom I know no other that can, without his power, work any Good, I confesse I both then did affirm and own, and as I then did in the power of Christ, so I ever shall both affirm, evince and maintain.

And whether it was in this latter sense only, or in the former Popish s••nse in which thou T.D. art impudent enough to assert I held it, he that will in no wise beleive me, if I speak in my own case, nor any that side with me in the truth, but had rather give credit to T.D. let him be∣leive T.D. with all my heart, provided he do but take his Testiomy to

be tru••st where its strongest, for then he cannot but beleive me to be be∣lyed: for that T.D. who in p. 58. Sayes the Question was stated in these Termes [Good Works] (which was the same, T.D. undoutedly that sayes the other) doth flatly gainsay and clearly contradict that T.D. And prove him a lyar, that saves p. 14. It was stated in these Termes [OVR good works] and if any doubt which of these two selfe-overturning Te∣stimonies of T.D. may most securely be taken for truth, seeing they are 2. contrary Testimonies of one and the same man, (viz.) that in p. 14. wherein he wrongs me, or that of his own in p. 58. which I appeale to for right, and am willing to be tryed by, as touching his false charge of me, as saying [OUR good works justifie] I say unlesse the Reader mean to wrong more, then himselfe or me either by his misbeleife, namely, not only such of my friends, as witness truth with me, but also ••. of T.D's. own most eminent, and credible witnesses, so as to Judge them also to be all Lyars, he must beleive what T.D. sayes p. 58. Namely that I affirm'd [Good works justifie] and beleive that to be a lye, which T.D. sayes, p. 14. Name∣ly, that I affirm'd [OUR good works justifie] for, T.D. alone, on his own head only, sayes this last, but T.D. together with his 5. Witnesses assert the other.

Thus then stands this case between me and thy selfe, T.D. thou ar∣raignest me openly at the Bar before the world, p. 14. as a ra••k Papist, as saying in these Termes that [OUR good works] are the meritorious cause of our justification, to which Inditement, I pleading not guilty of saying [OVR good works [but [good works] are the cause, &c. How wilt thou be tryed (quoth the impartiall Iudge the honest hearted Reader, that would ••ain find out the truth in the Court of his own conscience) whether thou be guilty of affirming and disputing the said position expressely in those Termes, or not guilty? I reply by God and the Country: What evidence bringst thou in (quoth the righteous Reader to T.D.) against S.F. whom thou so accusest? What were the Termes in which he and the Qua. ex∣pressely affirm'd it? The Termes of the Question were these (quoth T.D. p. 58.) whether Good Workes he the meritoricus cause of our justification, which was expressely affirmed by them.

Thus am I cleared in the sight of God and all men from T.D's. Accusa∣tion by the true evidence of T.D. himselfe my accuser; for we have not Accusatum, but Accusantem Reum confitentem, not the falsely accused, but the falsely accusing Malefactors own confession to his own confutation and confu∣sion, that the position was asserted not in the same Termes, in which at first he related it to be asserted in: so that what need any further witnesse, for ye your selves of all sorts, that read T.D's book, may read the truth in his own Testimony; but if any, finding T.D. so fickle as to say and unsay, judg him not fit to be heeded in what he sayes, whether against me or a∣gainst himselfe, and will needs heare what others say in the matter, whe∣ther I affirm'd [OUR good works] or [Good works] only Meritorious. I need not trouble the world with the summoning in of more witnesses, since fas est vel ab hoste doceri such as T.D. hath appealed to himselfe shall stand for me; for as T.D. sayes p. 58. (to the proving of T.D. to be a lyar in what he sayes, p. 14.) that 'twas [Good Works] so H. Oxenden,

I. Boys, N. Barry, T. Seyliard, C. Nicols agree in their witnesse with him, and for ought I find as he sayes p. 58. So they say all; and he that will not beleive them, doth, what in him lyes, make them to be lyars like him, as well as T.D. in gain-saing p. 14. that truth. which himselfe and they with him do all assert p. 58. does not only make himselfe a lyar, but also, what in him lyes, abuse, not only me and himselfe, but all them also, so as to make them seem lyars also together with him.

Now then T. D. Let me expostulate with thee a little on thine own and thy freinds behalf: couldst thou not b••ly me in some better way then that p. 14. whereby thou givest the lye (if men were such fooles as to beleive thy single self before thy selfe and 5. witnesses) both to thy selfe and them all in that truth ye all 6. testify together, p. 58? if thou wouldst in no wise spare me, who can expect no sparing, but rather a shoot∣ing out of your poysoned arrowes against me, even lying words, who also can and do forgive thy forgery so far as it reaches only to the ill re∣putation of my selfe; yet thou mightest have been contented to have spared thy friends; thy Gentlemen and Ministers, who, (as thou saift of them in thy Epistle to the Reader) are Witnesses of the Termes of the Que∣stions agreed to by the Qua. to free thee from the suspition of a partiall Relato•• so as not to have laid them lyable to suspition of lying, by thy lying, p. 14. against thy own and their true Testimony, p. 58. or if not them, yet at least have spared thy selfe so far as not to have stained thy self, and thine own reputation, and not have subjected thy selfe in the hearts of all, to not only a shrew'd suspition, but welny a certain censure of forgery, so much as thou hast done in handling thy ill matters no better, and making thy invented evill-intending Tale hang no more handsomly together then it does; for which, how far soever I forgive thee and thou in favour to thy selfe mayst possibly give pardon to thy own selfe supposed Saint∣ship, as freely as thou dost to David, and all Saints in theirs, in thy own foulest faults, and abominations, yet every Reader, that loves the truth, which thou hast wronged, will remember, and not so readily forget, how eminently the Lord hath left T.D. in his envious undertakings to ma∣nifest the Qua. folly to all men, instead thereof most palpably to manifest his own: neither when the Lord••ises up to visit, and to reckon, and to enter into judgment with him for it will the seeming Saint without confession and for∣saking so easily, as he supposes, find from him the forgiveness of his falshood.

Henceforth therefore T.D. take heed of lying at all to thy own hurt; or if for want of love to it, thou must needs bely the Truth and its Children, for which wo, and no lesse then the Lake must be thy Portion, yet for thy credits sake a while have a care another time of lying so directly against thy self; but remember that Opo••te•• mendacem esse memorem, it behoves a lyar to have his wits better about him, then thou had'st in this busines, least by going about to wrong another a great deal, he do not only in foro Dei, but hominum also, before men wrong himself not a little; as thou hast done, who at this time was••t not thy Crafts-Master, so much as thy Craft was thine, to catch thee in the Snare, which thou laid'st, and to pull thee into the pit, and draw thee down into the ditch, which thyself digg'dst for another; for

though thou travailedst with iniquity, and conceivedst mischief, and brought∣est forth false-hood against thy fained-foe but unfained friend S.F. yet is it in such a foolish unsubtle manner, that the mischief of the Ser∣pent, who was scarce like his cunning-self in the mannaging of this matter, returns (and so it ever must till it be bruised, let him lye ne∣ver so wisely) upon his own head, and his violent dealing, and viola∣••ion of the truth comes unawares upon his own pate; So Honi Soir, qui mal perse, evil still to him, that evil thinks, and howbeit fallere fal∣lentim v••x est fraus (as they speak) for a man to deceive himself in that very thing, wherein he hoped to deceive another, is one of the most honest and harmlesse peices of deceit, that I know, and the least of all to befound fault with, yet so it hath happened to T.D. in this one peice of his Arche••y against me and the Truth, that he hath (as he saith he intended to do p. 50.) beat the Devil at his own wea∣pon, and outshot him in his bow, yea, and overshot himself so ex∣ceedingly al••o, as that — Not aiming right, when he bent his Bow

To shoot at a Pigeon, he kild a Crow.

That then I affirmed good works to deserve Iustification, I own, and still affirm the same; but I deny that, that I there affirmed, and here I affirm that I then did and still do deny the Papist best works, which are not good, what ere they call them, to deserve Iustification, or OUR own best works either, who know no good works, that we have, but what Christ, who works no evil works, by his power worketh in, and by us, which, as they are done by him in us, are not ours but distinctive∣ly from ours 2 Tim. 1.7. Tit. 3.5. called his, and as they are done by us, throw his power in us, are called our works, Isa. 26.12. for as he doth them in us Mat. 10.20. 2 Cor. 13.3. 1 Cor. 14.25. and work∣eth in us, both to will and do them, they are truly his, and as we work them in and by that power he gives, may (yet not in such sense as what we do of our selves) be called our own Phil. 2.12.13. yea if we speak of what good works Christ did in that person only, in which he appeared at Ierusalem, while we witnesse not the same done by him in our selves, we cannot call those works OURS, to justification more truly then Papists can, who beleive as well as Protestants what he there did, though they never look to do the like:

— Quae non fecimus ipsi, non ea nostra voco.

What he did in that person, and not OVRS, is his only yet, and not OVRS, but if we speak of what we do not only in our own per∣sons, but our own wills, power and wisdom, abstract from him, and the leadings of his Light and Spirit, I say Quae sic fecimus ipsi, haec ego nostra voco, these I call truly and only OVRS, and so doth the Scripture Rom. 10.3.4. Phil. 3.9. and as for what OVR persons do in his light accor∣ding to his will, in the true movings of his Spirit, and by no other but his own Power, Quae nos fecimus ipsi sic, ea nostra voco, these, being partly ours, though principally his, I have a liberty from the Lord truly enough to denominate by that name of OVRS, yet as 'tis fit he should have the perheminence, as to the name, who is not the cheif Actor, but the only Author of them, I rather chuse mostly to call them His, though done in and by us, and so again,

Quae nos fecimus ipsi, vix ea nostra voco.

So there are 1. good work; which are only Christs, and not OVRS, and and by these he deservedly stood justified in the sight of God, in his own person, which if he had not done (and had he sinned he could not have done) he could never have bin a high Priest able to justify others, or sufficient to save to the uttermost, such as come to God by him; for such a high Priest it became us to have, who is holy, harmless, undefiled, and seperate from sinners himself, or else he could never seperate sin from us, Heb. 7.26.27.28.

2. Again their are good works (so called) which are only OVRS, and not Christs, and such are all the best that we work without him of our selves, even all our own Righteousnesse and Righteousnesses, which are as an unclean thing, as a menstru••us Rag, Isa. 64.6. as dung and losse and not gain, nor any way profitable to save or deliver, Isa. 57.12.13. Phil. 3.4.10.10. And by these though done in mans willings, and run∣nings, in a way of outward conformity to the letter of the Law shall no flesh ever be justified any more then Paul was, for these are not Christs (all whose works are meritorious, and acceptable to God, and deserving no Condemnation that I know of, and consequently deserving iustification before God; but mans own Righteousnesse, as that of the Iewes was, Rom. 9, 32.10.3.2.3. and Pauls was, till he came to the Light (though for want of coming to the Light, T.D. in his dark minde saith Paul had no righteousnesse that was not Christs p, 22.) is meritorious of no more acceptance then Cains Sacrifice had, which was iustly and deservedly rejected, because its the evill doer still, that does that good, which God (what ere the sinner calls it) accounteth evill.

3. Again there are good works which in different respects are called (truly enough) both Christs, and OVRS (viz.) OVRS, as done in and by Our persons, Christs, as done only by his power in us, and by these last (call them, as ye will) Christs, as done by him in OVR persons, or OVRS, as done by us in his power, is the justification of all, that ever were or shall be justified, both deserved and effected, and not by what he did with∣out them in that single person that once liv'd and dyed at Ierusalem, while the same righteousnesse was and is not by that same power of his fulfill∣ed within themselves; and so 1 st. detesting all that as Rotten Rags, thats done by meer man without Christ, and disowning it utterly, as giving no influence to mans justification, both honouring and duly owning all that righteousnesse, that was wrought by Christ without man, as perfect, pretious, glorious, accept∣able to God, unspeakably usefull to us, and truly meritorious at least to his own justification, that he might become (as el••e he could not) a meet Mediatour for man, this 3d. and last I own only as the meritorious, and per∣fectly effectual cause of mans justification; and howbeit T.D. is so blind as to deny our satisfaction by that righteousnesse whereof Christ is the Author p. 23. and to beleive that he that holds justification by this righteousnesse of Christ, thats wrought in the Saints by his Spirit cannot be saved, p. 38. For he owns this sentence there for truth (viz.) that any man that holds that principle of being justified by a righteousnesse within us, living and dying i•• that principle cannot be saved. Yet I not only say, but see so much, and hope

(as great a Malefactor as T.D. p. 54. makes me for it) to make any (save such as seeing will not see) to see the same, that he cannot be saved, who holds it not, but looks for Salvation in that Gospel, which T.D. Preaches, of a Iustification by a Christ onely without him; and that he may fill up his floutings at it, and compleat his cursing of it, in the same Phrase he sc••••fingly renders my speaking this Truth in, at the Dispute p. 28. I say again to all People, That Gospel, which T.D. and his fellows Preach, of Salvation by Christ without them, without the Revelation of Christ and his Righteousness within them, will not bring men to Heaven. Indeed People it will not. And this is that I am to have the second Talking with T.D. about, before I come again to I.O. (viz.) this point of Iustification, whether it, which we say is by Christs Righteousness and Good Works alone, and not any thing that is done by us, simply as of our selves, be by the Righteousness of Christ without us onely (as T.D. saith it is) or by that, which he performs in us also by the sam•• Power, as we affirm it.

In the Prosecution of which matter, which way soever the cause should seem to go in the Consciences of such as are considerate, yet to the eye of every ordinary Observer of him T.Ds. weaknesses, and absurdities are so gross and obvious, that he that Runs may Re••d them, sundry of which I shall give the Reader a taste of as I go along, that he may know how to Relish him in the Rest.

Hear then O ye deaf, look and see ye blind Believers and Admirers of T.D. and his applauded Pamphlet, how he (to turn his own Terms to G. W. p. 24. upon himself) interferes, and cuts one leg against another, and is not sensible of it; and how he contradicts and confounds himself, and that so closely, cunningly and curiously, that neither himself, nor any of those who look, like himself, without their eyes, can see it, though to all others, I confess, 'tis easie to be, or rather hard not to be discern'd.

T. D. Tells the world, that the Terms of the Question were, whether Good Works (Mark) be the meritorious cause of Iustification p. 58. and that this was expresly affirmed bylus: and saith T.D. This being so gross & Popsh, L. Howard one of the Qua. present at the Dispute hath (witness Nath. Bar∣ry) since denied that they did so affirm.

Rep. By the way let me tell thee Reader, as from L. Howard, that though he denied, that we affirm'd Iustification by our Good Works, which assertion the Priests falsly cha••ge us with, yet (notwithstanding N. Bar••yes bearing false witness against him) he did not deny that we affirm Iustifi∣cation by Good Works, neither is he or any of us ashamed to a••firm at this present, that Iustification is by Goo•• Works; but (Mark) this (quoth T.D.) is gross and Popish.

So then you have T.Ds. sence on one hand thus (viz.) its not onely Rank Popery to affirm OVR Good Works (though by OVRS, if ever the Qu. affirm it, they mean Christs Good Works in us cal'd OVRS, Isa. 26. and not meerly Our own) but also gross and Pop••sh, to affirm Good Works to be deserving Iustification: I wot not well what works they are by which T.D. looks to be justified, seeing he denies it to be by Good Wo••ks; for I can∣not believe him (as bad as he is) to be so bad yet, as to believe any to be justified by bad, evil or wicked works, though he blushes not to say, that

under the guilt of such bad works as Adultery and murder David was, and so other Saints, p. 38. (but yet no wicked ones) may be justified: And in another, p. 45. that the Gospel gives live upon imperfect obedience, which, though he do no wickedness, is at best but an evil work; nor wor I well where a man shall scape T.Ds. censure of being Popish, unless he run a∣way from Resting and Relying on Christ, as well as on himself for Iustifica∣tion; for even Christs best Works are no more than Good, as 'tis true that all OVR best, that are not done by him in us, are worse then naught.

But were it so in Truth (but I trow it is not as T.D. sayes, that to affirm Good Works meritorious of Iustification, is so gross and Popish, that they have reason to be asham'd that own it) Heu quam turpe est Doctori cum cul∣par edarguit ipsum? How much more reason then any other hath T.D. to be ashamed of his shameful doings, Qui alterum incusat probri, de qu•• ipsum se intueri oportet, who condemns others as gross and Popish for the self-same Doctrine, which he himself holds out in terminis, and yet creeps from under that condemnation, slides his own neck out of that collar, and, dum cod••m cum illis haret luto, condemns not himself as guilty of the same defilement, but rather to God and all men commends himself as clear and clean?

For whoever heard T.D. say of himself (as he sayes of the Qua. they are) I am gross and Popish in affirming that Good Works deserve Iustification? Yet that he affirms the same as well as the Qua. whose affirmation of it (to the contradicting of himself) he denies; I need do no more in proof thereof, then send the Reader to p. 14, 15. of his own 1. Paper, out of which every Puny may fully prove it to himself, for there in Answer to my Argument a Con••a••iis, which was to this effect, without that Term of OVR in such a sense as the Papists use it, (viz.) Evilworks are the merito∣rious cause of our Condemnation, therefore Good Works are the meritori••••s cause of our Non-Condemnation or Iustification, among several frivolous con∣ceits, upon which he denies the consequences of my Argument; T.D. Re∣plyes thus, granting the Rule of Contraries will allow so to Argue (viz.) Evil works, which are the violation of the Law, deserve danmation, Ergo Good Works, which are the fulfilling of the Law, deserve Salvation; and we know no Good Works such but Christs: In all which he hath said no more than the self-same, which, in substance, is uttered and intended by our selves; for we both speak of and mean no other Good Works, when we say, Good Works deserve Iustification, then, such as are Christs, and the fulfilling of the Law in himself, and in us by his Power, whose works onely are Good, and all whose Works are so Good, that the Law is fulfilled by them; and so not Condemnation, but Iustification still deserved; for where no Condemnation is de∣served (as it is not by any Good Works) there Non-condemnation or Iustification is; For by every work the Law is either fulfilled or broken, but by neither every, nor by any work that's truly good (as every one of Christs are, whether done in his own, or by him in our persons, or by us in him his Power and Spirit) is the Law transgrest, violated or broken; therefore by every Good Work obeyed, kept, fulfilled; and by every work either Condemnation or Non-Condem∣nation is deserved, but Condemnation is not by any truly good work; therefore Non-Condemnation is deserved by every good work (Taliter) and by all, and onely good works by which is fulfilled the Royal Law, Iam. 2.8. which works

no ill at all to another (Totaliter) Yet T.D. judges us (unjustly) as Popish, who hold no otherwise then thus, and himself Anti-Popistical in holding the same; to whom therefore I say (to say no more of his self-contradi∣ction in saying of Good Works, that they do, and yet do not deserve Justifi∣cation) si in me iniqius es Iudex T.D. condemnabo e••dem ego ••e crimine, if T.D. were as just as 'tis sure he is unjust in condemning us for Popery, he is so much the more unjust in that he condemns not himself for the same, since he that judges us so, for so holding, holds the same, & the more justly is he to be condemned by all, for not condemning himself as Popish together with us.

And now whereas T.D. supposes he hath added much to the alteration of the state of the Question as we hold it, and to the enervating of the force of the Consequence of my Popish Argument (as he calls it) by that weak, short and imperfect Reply he gave to it at the Dispute, and that more long, then strong addition of many impertinent passages in his Accountative Re∣petition of it; I shall here take them a little briefly under consideration: and likewise the rest of that refusely stuff, which is Replyed by T.D. up and down in his Book, to my self R.H. and G.W. about this point of Iustification, and such as were touch't on as pertaining to it, that being rid of the Rudeness and Reasonlessess of T.Ds. Religion, which I.O. in his piece of Anti-Quakerism interests not himself in, so far as I find any where, unless in p. 127. where his words seem to sent of such a Justifica∣tion in sin, as T.D. dreams of, I may trouble I.O. no more with the Talk thereof, when I begin again to talk with him.

To my n••ging Contrarioram contraria est Ratio T.D. thou Replyest thus, p. 14, 15. there is not Par Ratio* 1.10 for the merit of good and evil works, and that they are not abs••lute contraries, because our evil works are perfectly evil, but our Good works (••aist thou) are but impe••fectly good; yea, Isa. 64.6. all our Righ∣teousnesses (not our unrighteousnesses onely) are as filthy Rags.

Rep. To this I retu••n as followes (viz.) If by that Te••m OVR Good Works thou intendest no other then those of your own, which ye call good, when thou sayest of them, that they are but imperfectly good, I yield to it as Truth indeed, that your good works and your evil works are not absolute contraries, one to another, but rather both alike of one and the same sort, stamp and general kind, that is to say, both of them evil works: for your evil works being by your own confession perf••ctly evil, your good works (as ye stile them for good they, are not while done by the evil-doer, that hates the light) being al••o by confession but imperfectly good; and for, so far from being truly good, that (what ever they are in your own) in Gods Account they are no better then evil, they are really evil too, yea•• as to the nature done in (though not as to their mea••ure ••as realy evil as the other, and not your unrighteousnes; onely, but also your own Righteousness being by the like true concession, but filthy Rags, they are not absolute Contra••ies, but Con-naturals, as your best good and worst evil is; for as two evil spirits may be both Devils, though not Devils both of one Hair, but one a little b••n••ker, t'other respectively somewhat whiter then the other, so your two sorts of works, whereof ye call one good, the other evil, one your Righ∣teousness, t'other unrighteousness, are both alike, evil and wickedness, though one carries a fairer face before it than the other. Neither did I (as thou

dost pag. 54 that the Gospel gives life upon imperfect obedience) then affirm (and so G.W. tells thee p. 20. of his Reply to thee, who either didst or would'st not it seems understand me so well as he & others) that imperfect works and the Righteousness, which is as filthy Rags, do deserve Iustifica∣tion; neither did I ever, nor shall I now go about to prove by the Rule of Contraries, a contrary desert of your unrighteousness or evil works, and of such Righteousness and Good Works as yours are, which both you and I acknowledge are but imperfect, and so no better then evil, unrighteousness, and filthy Rags; so as to conclude from thence that as your evil merits damna∣tion, so your good merits Iustification: nay, in stead of Arguing about these from Contra••iorum C••ntra••ia est Rati••, of contra••ies there's contra••y con∣sequence. I must say rather, Pa••ium Par est Ra••i••, Similium Similis conse∣quentia, things that are alike, are of a like desert; therefore your evil and your good in name differing, yet in kind agreeing, being evil and filthy Rags, both alike, do both alike as truely deserve condemnation from him, as they are both alike ab••mina••ion before the Lord.

But if by that Term OVR Good W••rks, of which thou ••ayest they are but imp••fectly good, thou intendest those of Christ••, own wo••king in and by us, and all his Saints, of which (he be••ng the Authour, though we in and under him the Actours thereof) I said before, Vix ea nostra voco, I deny any of these to be as thou callest them, but imperfectly good, and both af∣firm and shall prove them all to be really good, and (as so) truly con∣trary to both your confessed evil, and but conceited good works, which yet really are but evil; and not onely so but perfectly good also, and in that re∣spect more absolutely contrary to all your own both worst and best work••, the best of which though cal'd by you at least imperfectly g••od, are yet at best no better in kind then as perfectly evil, as the other, saving the baldness of that Phrase (perfectly evil) which yet being thy own thou maist the better, and must however bear it from me.

In proof of which, though it seem but a mad mans mad Divinity to you more mad Divines, and possibly a meer Paradox to many more then meer Parish Priests, yet let it be considered.

That every thing that can be truly (according to God, & not after the man∣ner of erring men onely) said to be good, or Righteousness, though so but in part, yet is as perfectly so, as it is truly said so to be: for howbeit all that, which is but in part, is by our Academical Rabbies, who count all plain Countrey Russet-Coats but Rusticks in comparison of themselves, coun∣ted but imperfect, and commonly so called, as if in pa••t and imperfect were ever Synonomous, and all one, so that in their benighted minds, they oft render that place, 1 Cor. 13. as T. D. till he was corrected, did at the Dispute, thus (viz.) when that which is (perfect) is come, then that which is (imperfect) whereas that which is (in part) and but aliqualiter, not yet aequaliter or so perfect as the other is, is opposed to that which is more perfect to its degree only, yet as to its nature, which different degrees do never alter (for that gradus non variant naturam Rei, is received for truth by all) that which is truly good, Righteousness, Light, Uprightness, Ho∣liness, Truth, though but some part of that fuller measure that once shall be, yet is not onely Really the same, but as perfectly the same in suo genere,

as that which is perfect in degree also is in its kind; that is to say, as per∣fectly Good, as perfectly Righteousn••••s, &c. as Good, Righteousness, Light, Grace, Uprightness, Holiness, Truth is in the highest measure. Every d••am of Grace is perfectly Grace, every degree of true Good perfectly Good, every grain of Holiness perfectly Holiness, as every spark of fire is perfectly fire and per∣fect fire, and every drop of water perfect water as well as the whole O∣cean, as every Babe (as to the nature) is perfectly a man and a perfect man, as he is that is a man in stature: Holiness in the least measure of it, is the gift of God, and I know no imperfect gift that he giveth, who is the Giver of every good and pe••fect gift, and every one of whose gifts is perfect: all that is perfect is of God, and all that is perfect, which is of God, from whom no imperfect thing can come; and all true Good and Holiness is of God, and all Sin, Unholiness, Unrighteousness & Imperfection is of the Devil, and all, that is imperfect, whic his of the Devil, from whom no thing that's good or truly perfect can come; and all sin is properly nothing but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, trans∣gression, defect and imperfection it self, and whoever sinneth is born of the Devil, and he that is of the D••vil (while so) is not born of God, nor in a state of Salvation, nor in the Election, but in the Reprobation and Rejection, and what is born of God, in that state, sinneth not, and he that sinneth not is not in a state of Condemnation, for he doth Righteousness, and he that doth Righteousness is Righteous as God is Righteous, Ho••y as he is Holy, Pure at he is Pure and Perfect as he, whose Child he is, is perfect, and is (as so) not in the Alienation, Reprobation and Rejection, but in the Love, Acceptation or Iustification.

And whereas our Divines talk, as if that only were perfect, to which no∣thing can be added, thats a false ignorant, and blind assertion, for as there is a perfection (such is that of God) which admits of no addition, so there is a true perfection that is without any ••mperfection sin a••d corruption, which is capable of addition, & to which more maybe added, and such is that of man, who may be truly said to be perfect and not imperfect, & yet to grow on to a fuller mea∣sure and stature of that divine nature, grace, and holynesse, which was perfect and not imperfect before, though not so perfect, but that a greater degree in it may be attained; as he that thrives in iniquity, which is defect and im∣perfection, becomes thereby more and more imperfect: Adam in innocency was perfect, and so perfect in righteousnesse that he had no unrighteousnesse or imperfection, and though not without tempta••ion (as Christ was not, who never sinned) yet clean from all transgression: Yet not so perfect as to be ut∣terly uncapable of any addition to that glory he then stood in.

And Christ Iesus him••elfe was a perfect child of God from the womb as to the divine nature he was born in, yet grew in stature, and was one who did no evill, in whom was no sin, nor was any guile found in him, nor was he in a damnable condition, and that gift of the grace and wisdome of God, that was in him, was perfect grace and wisdome; and the least degree of grace that any Saint hath is perfect grace, a perfect and not an imperfect gift of God, ac∣cording to the Rule and Measure of which as every one walketh, he is so far perfect, though but a Babe, and yet Saints may grow therein from Babes in nature to young men in Stature, which of young men, though it is not the highest stature in the Church here on earth yet obtains to so much

strength as to overcome the wicked one, and from thence to be old men of full growth and age, more intimately acquainted with God the Father, and to the unity of the knowledge of the Son of God, the very measure of the Stature of the fulnesse of Christ himselfe: And therefore thy saying T.D. that Babes and young men are imperfect p. 18. as I do not, and that true grace is imperfect, and true obedience and good works are imperfectly good, and sin and evill perfectly evill and such like, is such a Whim-wham, as shewes thy selfe to be yet so imperfect (as no Babe in Christ is) in thy understand∣ing of the things of God; and such a saying as hath nothing in it (if I may without absurdity Tune it back to thee in thy own imperfect Tone) but perfect imperfection flat, falshood, deep darknesse, and meere confusion.

So that all true good is perfectly good, and all thats really evill is properly evill, all true light of what kind soever in the least degree is in its kind per∣fectly light, and all darknesse properly darknesse, and all thats properly and truly term'd righteousnesse in the meanest measure is as perfectly righteousnesse, as all kind of unrighteousnesse, and as all sin is really the transgression of a Law, for theres no transgression where is no Law, and the least transgression of the Law in the least part is really or properly sin, so every act of true obedi∣ence to the Light, or Law, is, though but in part, and not so perfect a con∣formity, yet truly and properly and perfectly a••co f••••mi••y to it, and not a violation of it; and such a perfect Act of obedience as is not only not disobedience, but so absolutely contrary to an act of disobedience, as that it deserves not the re∣ward of an of act disobedience, which is condemnation, but consequently the con∣trary, which is non-condemnation, which can amount to no less then acceptation, or, which is much at one, Iustification from all guilt (for theres none con∣tracted) and salvation from that wrath, which is to come and which comes upon none for any obedience, but on all the Children of disobedience, only.

Thus every thing, but sin and imperfection, is perfectly, what it is truly, and tho••e works are not truly good (however falsly so cal'd) that are not per∣fectly good, and what work is truly good is perfectly good.

And of this sore are all the works of Christs working by his Spirit in our persons (viz.) as truly and perfectly good in genere, if not gradu, as those he wrought in the same Spirit and Power in his own▪ who never yet did any work that is evill, or but imperfectly good; Yea as truly an perfectly good, as both the worst and the best that you do without him are really and proper∣ly evill: and consequenly being contrary to your evill works, which merit condemnation, meritorious of that contrary reward of acceptation, or justi∣fication.

And no lesse then this last, dost thou T.D. to the contradicting thy selfe in thy other sayings confesse to us thy selfe in these words, evill works, which are the violation of the Law, deserve damnation, Ergo good works which are the fulfilling the Law deserve Salvation, and as thou saift, so say we, we know no good works such, but Christs; and, say I, I know no works of Christ that ••re not such, and that deserve nor Salvation, Whether those that were wrought by him in that single person, which was crucified 〈◊〉〈◊〉 Ierusalem, or those that are wrought by him in his Saints; though thou seem'st to thy self to be so wise (whose folly therefore is the more manifest to all men) as

to know a Christ and as to know some operations and good works and righ∣teousnesse of that Christ, wrought by him alone in his Saints, and by them re∣ceived from him, and whereof Christ himselfe is the Author, which thou art so far from owning any justification by and from esteeming so highly of as they deserve, that (as to any such gain as iustification deserved for us, or de∣rived to us thereby) thou disclaimst them utterly as meere dung, and losse, and filthy rags, and (absit Blasphemia) doom'st them down to hell as deserving no better then your wickednesses and your own (miscal'd) righteousnesses do, the merit of which is neither more nor lesse then condemnation; and all this he that is minded to trace thee p. 15.21.22.23. in thy Meandrous talkings to and fro, in and out, where thou dancest the Hay up and down in the Clouds of contradiction and confusion, cannot chuse but take notice of, unlesse he be so blind, as that his eyes can see no farther then his nose reaches.

For (mark) p. 21. thou I fasly chargest us with the guilt of that sin of the Iewes Rom. 10.3.4. (viz.) making our own righteousnesse our justifica∣tion. 2. Thou relatest G.W. clearing us ofthat, saying that we do not make our own righteousnesse our justification, but the righteousness of God is that we testifie, being made manifest in us, according to the Scripture, Phil. 3.9. Not our own righteousnesse wich is ••f the Law, (that is) any personal conformity to the Law in that outward letter, that we can make by any ability of ours without the power of Christ, such was that of the Iews and Pauls establish∣ing to himself, as his gain, and righteousnesse before his conversion to that of Christs, for that and no other is it, which Paul calls his own, and the Iewes own, and not that which Christ wrought in him, & cloth'd him with and enabled him to perform (as thou blasphemously bolt'st it out) but that which is through the faith of Christ, the righteousnesse which is of God by faith: to which though thou seem'st to assent in these words (viz.) the Apostle by his own righteousnesse understands [His] personall conformity to the Law, and by Christ righteousnesse, that which is of Christ made his by faith, by which Terme (His) if thou intendest (His) as abstract from Christ, his weak strivings in his own strength to keep the Law, and not that personall confor∣mity to it, he was at last enabled to by the Spirit and Power of Christ intima∣ted, Rom. 8.1, 2, 3, 4. Thou fallest in with us, who make that genuine distinction between all meere mans righteousnesse and all that righteousnesse that is of Christ.

But now, as if thine eyes were grown too dimme to discern that distin∣ction, thou blindly blendest these two together again into own, putting no difference at all between O V R good works, or meer mans righteousnesse, which in his own will, wisdom, strength, and vain Imagination he works be∣side the light, and out of Christ, and those Good Works, or that righteous∣nesse, which is of God alone, which by the pure Power and Spirit of Christ is wrought in and by them, and which they by him are enabled to per∣form, which is specifically one and the very same with that in Christ him∣selfe, from whom it is of God through the faith of Christ made theirs, or made over to them that is not meerly and imaginarily (as the Priesthood prates) accounted, and imputed, but really and truly derived and imparted to them, and revealed (as its said to be Rom. 1.17.) from faith to faith in the light of the Gospel to them that beleive therein, so that of the fulnesse of that

righteousness of God that dwels in him, they all receive grace for grace to the true washing, Iustification, Sanctification, and Salvation of them from all that unrighteousnesse by which they became guilty before God, while they stood in no other righteousnesse but their own. Yea that righteousnesse of Christ in his Saints, which is in kind the selfe same with that in himselfe, thou both denyest to avail one iot to justification, and also confoundest into one and the self same with that of meer mans own working which from God is for ever to be confounded.

Witnesse thy own words who saift thus T.D. I deny justification by Christ within us; — we deny our justification by that righteousnesse in us whereof Christ is the Author — two things are indeed meant by the name of Christ his person and his operations in us, and I deny the latter, but assert the former for our righte∣ousnesse to justification.

Rep. Oh gro's, horrid, hideous and fordid! Are not the Righteousness and the operations of Christ in his Saints the same that were in his own flesh? are they not of the same with, validity, and desert, being his own still, whether done in himselfe, or in us, and as truly and perfectly good, being done by Christ, who can work nothing but that which is truly good and perfect, whether in his Saints or himselfe? And suppose every Title of thy Tattle were true, that thou telst us p. 15. (viz.) that those works that merit must not be due, and his good works, who owes none (though who that is that owes none to God and from whom to God none are due I know not, and whether it became not Christ to be holy, harmlesse, un∣defiled, separate from sinners, & whether he ought not in all things to be like his brethren I'le not stand here to dispute, but lea••e to Heb. 2.17.26. to determine) and yet whether all that he doth in what person so ere he doth it in, doth not merit, I need not prove to a wi••e man, for he will not put me to it.

But I say, suppose it to be all true, that his good works, who owes none and from whom none are due, and is an infinite person, do as truly deserve non con∣demnation, and his e••ill works, from whom only good works are due, as from a finite creature to an infinite Creator, do truly deserve damnation, the desert of the obedience of the one arising from the dignity of the Subject by which its performed, as the desert of the others disobedience from the dignity of the Object against which it it is committed: yet what makes all this to the mending of thy muddy matter, who wouldst make Christ himselfe and his good works and operations of righteousnesse in his Saints of no such moment as to merit or effect their justification before God; is not Christ the Subject by which, though the Saints (who are his body flesh & bones) are the Subject in which those works of his are perform'd in•• them, as well as the Subject by which those were done, that were done in his naturall body in the dayes of his fleshly being here on earth? yea is not he the subject in which also those in his Saints are performed, while what ere he doth by them he doth in them, & what they do by him they do in him, & the person & Subject being the same, is not the dignity of the doer as deserving when he does good, or obeys the will of God in one age, place & person, as well as when in another? & does what righteousness he works in and by his, or destroy the merit thereof, body more then that which he wrought in and by that body which was the head? and

and is not Christ Iesus, who is known to be in all them that are not Re∣probates, 2 Cor. 13.5. and who is the same yesterday, to day, and forever, Heb. 13.8. as infinite a Person now, and as infinite in all his operations as e∣ver, and are not his operations as good, and his Righteousness (which thou for want of his Wisdom, being ignorant that God calls it an Everlasting Righteousness (i.e.) that which is infinite or without end. Dan 9.24. callest but finite, p. 39. and yet, in thy wonted way of self-contradiction, infinite al∣so, saying, we cannot contain an infinite Righteousness in us, and the Righteous∣ness which God works in us, is but finite, so making either two Righteousnes∣ses 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 Bo∣dy 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 bl••mish; Are not here then two Righteousnesses? And they serve for two different ends, the one for our Justi∣fication, the other for our Sanctification, the one gives us a Right to the in∣heritance 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 D••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 Di∣vines 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 e∣ver inherent in him: which if it doth not contradict the School Ma••im••, which no well-skil'd Scholler disowns of, Nil dat id quod in se prius non ha∣bet 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 re∣sides 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 Trea∣sures of Wisdom and Knowledge, that in him dwelleth all the fulness of the God∣head 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 com∣municated to all the Members of his body, as truly and formally as the Ty∣pical 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 indi∣visible, 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 Righ∣teousness, 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 Rags, nay no better, nor any other then that, which Paul calls his Own; which Own of his, he having once counted it gain, he had now suffer'd the loss of, and counted but loss and dung that he might be clothed with Christs: which Doctrine of T.D. if it were true (but God forbid that any should take it from him for Truth, for its most abominably false) yet let's see at least what use of Information were to be drawn from it, and in a word its this:

1. That the Righteousness of Christs own working in his Saints, and that which the Saints received by Faith from Iesus Christ, and that fulness of it that dwells in him, is but meer mans Righteousness, which he must ut∣terly suffer the loss of, and count on not as gain at any hand, but as loss and dung before he can know Christ, or receive or be clothed with the Righ∣teousness, which is through the Faith of Christ, the Righteosness, which is of God by Faith in him: and 2. that the foresaid Righteousness of Christ which he works in us, and we by Fath receive from him is but our own, and is no better (even all of it) then our unrighteousnesses are, that is as filthy Rags before the Lord: he that readeth this, let him understand it if he can, annd receive it for truth if he dare; but if he do not, let him know, that T.D. hath done his best ill will to the truth that he can, to reach it to all men for no less then Truth however, though such folly, falshood (not to say blasphemy) it is, that worse scarce ever fell from the Pen of a Professed Preacher.

4. One Observation more which is scarce fit to be noted to any other use or purpose, but to the noting of T.D. to be such a notable none-such as is (deservedly) Nigro carbone notandus, arises from T.Ds. discourse a∣bout the two Righteousnesses of Christ, one of which he calls mans own and filthy Rags, (as if Paul, when a Pharisee, had no Righteousness of his own, that he stiled l••ss and dung, but that which was Christs, and which he had received from Christ, which what a loud Tale it is, he is not much versed in the Truth that cannot tell) and that is in such wise as followeth (viz.) whereas T.D. tells ut of two different ends of the'e two Righteousnesses of Christ, as he doth also p. 39. the one whereof (i.e.) that which is inhe∣rent in Christ, serves (quoth h) eto justifie us and give us a Right as a cause of our Title of the inheritance of the Saints in Light, the other (i.e.) the Righteousness wrought in us by Christ, which Paul calls l••ss and dung, and T D. imperfect and filthy Rags, to sanctifie us, and to make us meet for the Possession of Heaven, without which Heaven would not be a place or state of blis••, nor we fit to enter into such a Glorious Holy Place and Inheritance among Saints in Light; which of these two give us Right to enter as the cause of our Title I shall shew plainly by and by, saying onely at present against T.D. as 'tis said. Rev. 22.14. that us doing Gods Commandments by the Power of Christ, as they are given out to us in the Light, that gives us

Right, as well as makes us fit to enter, as well Ius ad Regnum, as Aptitudinem Regnandi: but from T. Ds. Doctrine, who Teaches that the Righteous∣ness wrought in us by Christ, which he also calls OVRS, and dung and filthy Rags, serves to sanctify us, and make us fit and meet to enter into Heaven, its but meet here, least I meet not so fair an opportunity for it an on, to ob∣serve thus much to T. Ds. shame, that if his Doctrine were as true as it is false, that the Righteousness of Christ in us, which yet (though wrought in us by him, and received by Faith from him) is but meerly our own according to T. D. and no gain, but loss, dung and filthy Rags doth (though not enright and entitle us to Heaven) yet at least wash, purifie, sanctifie and make us meet and fit to enter into it, so that without being purged, cleansed, sancti∣fied and fitted by, or covered and clothed with the foresaid dung and filthy Rags, we can in no wife be clean or fit enough to enter into that Pure and Holy place, into which no dung nor fi••h, nor unclean thing, nor ought that defileth can enter, nor (say I) whoever worketh such abomination, or maketh such a lye as T. D. doth, who danceth the Rounds in this Rotten Doctrine of his, till a man can easily find neither head nor tail in it, nor Truth nor Unity with it self, nor sense nor reason, if he look on it in gross as it lyes together in the whole corrupted mass and unleavened lump, scarce∣ly from one end of it into the other: yet thus it is, know all ye Saints that are devoted to dance bud-winkt in the dark, to the Tune of T.Ds. loud Trumpetings against the Truth (viz.) that unless ye be clothed with the Royal Robes of that Righteousness which is inhaerent in Christ: Person on∣ly, which is (as they also say) as far off you as Heaven is from the earth, so that ye can't have it, but by that Romish Faith which is Crede quod habes & habes, believe onely that ye have it, and ye have it, sure enough (though sure enough ye have it not) you can have no Iustification, no Right nor true Title to enter into Heaven: and unless ye put on and be clothed with the dung and filthy Rags (so T. D. partly expressly, partly implicitly calls it) of that Righteousness of your Own (as he Terms it) which is recei∣ved from Christ nevertheless, and wrought in you by him, if ye can be∣lieve T. D. ye are not meet in any wife to enter into Heaven, but albeit ye have a Real true Right to enter, being (though still in your sins) al∣ready justified by the former, yet ye may not enter for all that real Right ye have so to do, into so Holy an Habitation, for want of being cleansed, sanctified and made meet for it by this latter. So of the things that T. D. hath spoken ye have the summe.

And so I come to some fuller Examination of the way, by which, as a meritorious cause, our Iustification comes, and our Right and Title to enter into the Heavenly Inheritance, and our meetness and fitness for the Possession of it also.

And first I shall shew what these matters come not by.

1. None of all this comes by any or all those good works or Righteous∣nesses, which (abstract from Christ as the Worker of them in and by man) are most truly and properly mans own; for howbeit T.D. charges us as crying up Our own works of Righteousness, not onely as our San∣ctification, but as, de Iure, deserving Iustification also or acceptance in Gods fight, and entrance into his Kingdom, yet (but that his eye is so busie a∣broad

that its utterly blinded from the sight of how 'tis at home) he might see us perfectly clear, and himself onely deeply guilty in part, yea wholly of the self same Errour: for verily we say of all Our own good works done by us out of him, and not by him in us, which onely are usually by God, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, properly Term'd Our own, they are, as man himself in the fall, who does them, is, altogether become unprofitable either to iustifie, sanctifie, save, entitle to, or fit us for Gods Kingdom: yea, what God himself doth Isa. 57. we do and will declare of Our own Righ∣teousness, that it cannot profit us, of our Companies we are gone to, and Congregatings with them, &c. in our own wills and thoughts, these can∣not deliver us, the wind will take all these away, and as it hath done some already, so will all those that truth therein: we say as Eph. 2. by Grace we are saved, justified (not in as you look to be, but) from our sins (in which we were once dead together with you, in which we sometime walked with you, who cannot believe that ye can he perfectly purged from them while you live, but that ye must live in some, and some in you, till you die, after the course of this world, the Prince of the air, the spirit that still lives in you children of disobedience) and in the rich mercy and great love of God, wherewith he hath loved us, made accepted in his beloved, quickn••d, raised up and made to sit together, not in fleshly lusts and eartly Pal∣laces with painted Professors of him, but in Heavenly places in Christ Iesus; and all this through Faith, not of our selves, for its the gift of God, nor yet of (self) works so as that any of us can boast, for we are (not our own, but) his workmanship in all this created in Christ Iesus, whose new Creatures we are unto the good works we now do in the Light and Movings of his Spirit, in a cross to the will of our flesh, till it and the lust thereof be wholly cruci∣fied, and we to the wo••ld and the world to us, which God hath of old ordai∣ned in order to the Eternal Life he hath that way ordained us to, that we should walk in them; yea, Tit. 3. we were formerly (for all our forms of Religion, which yet were to the full as powerful as the best of your, or the most Reformed Formalists empty Profession, without the Possession of that God∣liness ye prate of) fool••sh, disobedient, serving diverse lusts and pleasures (as ye still do, and yet vainly hope to do well enough) living in every malice, hateful and hating; But since the Goodness and Love of God our Saviour to mankind in Christ the Light appeared to us, we are from these sins justified and loved, for which judgment without mercy & wrath without remedy will come on you that judge your selves justified in them; yet not by any works in the Righteousnes that we have wrought, but according to his own mercy he ha••h saved us [which saves to the uttermost and not by the halves as ye dream he does, who Reckon without your Host, who will Reckon otherwise with you when he comes nigh to you to Judgement, and ye come to Ac∣count by the Light, that all the sins past, and to come of you Elect, and peculiarly priviledged, unsanctified Saints are Remitted, while they are [as hourly they are] yea, and long too before they are committed, and that you while as unjust and guilty as David in his very acts of Adultery and Murder, are yet acquitted, accounted just, and held guiltless by him who is of purer eyes then to behold iniquity, and not abhor it, and call that good that does evil, and who will by no means clear the guilty in his

guilt, nor accept the filthy in his filth] I say, according to his mercy he hath saved us by the washing (Mark) of Regeneration and the Renewing of the Holy Spirit; which he hath shed on us abundantly by Iesus Christ our Saviour, to this end (Mark) that we being justified by his Grace, (viz.) shed on us freely by Christ, not inhaerent in him onely as the Subject, might be made Heirs according to the Hope of Eternal Life: This and not thine T.D. is the faith∣ful Word; and these are the Truths about our Iustification or Salvation, that they of old were enjoined stedfastly to Teach, that those that believed in God might be careful to maintain good works of this sort, as useful, good and profitable unto men, counting all their own (which yet T.D. sayes are necessary to sanctifie and make meet) as dung, loss, imperfect, impertinent, unprofitable and useless as filthy Rags?

Yea, Finally as Paul said of his own Worships, Works, Righteousness and Services, while he was a proud, puft up Pharisee, as most of our Formal Scribes and Modern Ministers are (for he calls not that his own, as T.D. does, but Christs, which he was after clothed in, and by Faith had received from him, and by him was enabled to perform and abound in)* 1.11 so say the Qua. of theirs, and I of mine, If any man think he hath whereof to glory in the fl••sh of fl••sh••y wisdom, self-righteousness, outward performances, Well-worships, in∣ward workings of the mind in earnest Ima∣ginations, and of mans will in zealous ha∣stings, willings, runnings, strivings after God and Righteousness and Good, in which yet the Kingdom comes not, nor the Righteousness of it; I could say more then I am here minded to do; but since I came in the Light to feel the Circumcision of the heart to the Lord by himself, not made by the hands of man, and to witness the worth of the true Worship of God in Spirit and Truth in the inner part, which his own witness within onely leads to, what good works of mine I once counted gain, I am now made by Christ to count loss for those of Christ: yea, for the excellency of the true knowledge of Christ to be my Lord, whom I once so called, but did not all that he said, for whom I have lost all that, and what more he hath yet called me to suffer the loss of, and do esteem all but as dung that I may win h••m and be found in him not clothed with the old Righteousness of my own, which was once Pauls, and cal∣led by me, and T.D. both but as filthy Rags (so I know no Righteousness of Christ is called by any besides T.D.) but with that Righteousness which is by Faith in his Light (in which onely he is known) Revealed and Received from him: and in the way of that Faith by which God purifies the heart, which overcomes the world in it, and works by that Love that fulfils the Law in working no ill to the Neighbour, wrought in me by him, even that Righteousness which through Faith in the Light is of God, not (as our devi∣sing Diviners both Devise and Divine, to the making of the wicked ones seem just and good before God, when they are nothing less) imputed, but to the true making of them Really just and good, who before were wicked,

imparted without difference to every one that truly believeth in him.

So that I do not (as T.D. sayes we do) with the Iews, that submitted not themselves to Gods righteousnesse by faith in the light, which if they had done, they would have left and lost their own, go about to establish our own righteousnesse to justification.

2. Neither do I cry up our own righteousnesse so high as T.D. does, who calls meerly mans own, Christs righteousnesse received from, and wrought in man by him.

3. Neither do cry down Christs righteousnesse in some measure to man in∣fused from that fulnesse of the same, that beyond measure dwels in Christ (as T.D. does) so as with him to term these (any otherwise then the spirit it selfe is pleased so to do to our encouragement in obeying Isa. 26.) Our own, for vix ea nostra voco.

4. Much lesse (having 1st depressed and thrust them down far below themselves, under that diminitive denomination of OVR own, even those own of mans, which the Iews, ignorant of Gods went to establish, which were iniquity and abomination in Gods eyes, and which Paul calls dung and losse) dare I be so blindly bold (so T.D. is after he hath as undervaluingly, as un∣truly term'd them our own) as with him blas••hemously to vilisy them yet further, under that Bull••sh Title of works but imperfectly good, but imperfect obedience and that more beastly and b••llish term (which none that dwell in heaven can give, as in effect T.D. does to the works of Christ) of filthy Rags.

5. Least of all, or at least last of all, dare I venture so far as T.D. does (who yet thinks we make too much of our own good works, obedience, righ∣teousnesse, and too little of Christs) who having drawn these two righte∣ousnesses and obediences (viz.) that of Christs and mans which are as far distant from each other as heaven and earth, so neere together as to make but one of them, which he calls mans own, and yet Christs, and Christs and yet but mans own, & yields, whether meer mans or Christs to be (as Paul cald his) but dung and losse, and as T.D. calls all ours, but imperfect and Rotten Rags, after all this concludes that such a meer Chimera and non entity as this mingle-man∣gle of his own making, which hath a being no where but in his own B••ain, and is not so much as Ens••rationis, but rather Ens irrational tatis, is available to sanctifie and make meet for heaven, for I deny, that any righteousnesse that is no better then dung and filthy Rag; is available at all as a cause of either justification or sanctification, of Right to, or fitnesse for the Saints inheri∣tance: and howbeit I eternally exalt every 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Christs obedience, eve∣ry grain of that good he works, who works no evill, and every dram of his righteousness in him else or us to be eternall•• and d••servedly accepted of God; and entitling to and fitting for fellowship with God and the Saints in light; yet as for that Bipartite Pipald Puppet, and meerly imagined Imp of T.D.'s. dressing out in (what should I call it?) Christs righteous Robes, of Mans Rotten, Rags; I deny either merit or meetnesse to come by that meer none knows what: For if it be Christs Own indeed, or ever came from him as good, righteousnesse, obedience done or perform'd by him, though in us, •• cannot be imperfect, dung and filthy Rags and immeritorious, but deserv••••g, and serving (according to the measure of it in us) both to justify and san∣ctifie,

and as well to give right to, as to fit for the Kingdom, the desert of every degree of his obedience arising from the dignity of his person that performes it•••• But if it be meer mans own (as T.D. saves Pauls dung and losse was, though wrought by Christ and received from him) then its but dung and losse (as Paul call'd his) and, to speake in T.D.'s. bald Phrase, but imperfectly good, and imperfect obedience and as truly filthy Rags, as both truly and properly T.D. calls all Ours: But then neither meriting, nor so much as making meet for the heavenly inheritance, and yet whether T.D. doth not in effect say it doth (though he unsay it again, for to gainsay himself is as ordinary as it is to say at all, wellnigh with him) let it be considered by comparing his own sayings.

T.D. Do you think (quoth T.D. p. 22. that righteousnesse, which Paul calls his own was not Christs? Had be any righteousnesse, which he had not receved? That righteousness, which was in the Apostle, never was in Christ, as the Subject, but was wrought in him by Christ.

Rep. I might Reply yea, that righteousnesse Paul calls his own, and calls dung and losse also, and had lost for Christ, was not Christs, nor received from, nor wrought in him by Christ, and he that makes Pauls own which was dung and losse, and Christs, which is all gainfull to man, and not dung, but most sa∣voury to God, both one (as T.D. does.) will once rue it, that ever he wrote so over honourably and transcendently of Mans, and so dishonourably and dis∣dainfully, without more distinction of it from mans, of the everlasting righ∣teousnesse of Christ and the living God.

But yet to do T.D. So much pleasure as to convince him of his confusi∣on, and incomparable contradiction to himselfe (though every one shall not have it so from me) let it passe by way of false supposition, that Pauls own righteousnesse he reckons on as dung and losse, though once he thought it gain, and Christs now received by him, and since the losse of Pauls own wrought in him (which yet was indeed that true godlynesse which Paul elsewhere calls great gain and profitable to all things (mark) having the promise of this life and that to come so entaild to it, that it can entitle all that live in it thereunto) be all one, as T.D. will needs have it, what serves this imper∣fect drossy, dunghilly, worse then nothing righteousnesse, of Pharasaicall Paul to, alias by T.D. most Duncically, called Christs) what advantage is to man by this meer loss' oh much every way (quoth T.D.) for I though it serves not for our justification, nor to give us Right as a cause of our Title to the Saints inheritance (for that righteousnesse that dwels in Christ alone, no neerer to us in readity, but imaginarily only, then heaven is, where he sits, serves only and only serves for that) yet the Robes (alias filthy Rags of it secun∣dum te T.D.) that reach down to cloath us here, that we may be adorn'd as like him, as filthy Rags can make us like to one in pure Robes, These serve to make us suitable to such a glorious presence, and meet for such an holy inheritance, p. 22. 39.

Ipse dixit. But I dare not descend after T.D. so deeply into these (shal∣low) depths of Satan, so as to condescend to it as truth, but must needs con∣demn it as delusion and deceit, for none of Pauls meer own righteousnesse, no dung and losse, no imperfectly good works, nor imperfect obedience, nor such as that of the Iews establishing, nor any, nor all our righteousnesses which T.D.

and I together with our unrighteousnesse dare denominate no otherwise then as filthy Rags, doth so much as fit for that pure possession: neithe can such as this entitle, as a Cause, thereunto; yea if the righteousnesse of Christ within us, wrought by him and received from him were indeed no better then T.D. makes it, who makes it no better then mans own, I should then ac∣knowledge the who'e sentence to be true, which T.D. once utterd and sinc•• acknowledges the truth of p. 38. which (seeing he intends it of that true righteousnesse of Christ in his Saints which we testifie to, that its not that which Paul calls his own, and dung, but Christs own indeed, who is the only Author of it) is somewhat more then a meer lye and little lesse then b••astly blasphemy as T.D. affirms it, (viz.) that any man that holds that prin∣ciple of being justified by a righteousnesse within us, living and dying in that prin∣ciple ca••n••t be saved.

But indeed Christs righteousnesse within us only is that by which souls can be saved, as I shall shew anon, for that without, which is in kind the same, never iustifies, makes just, righteous, holy cleane, nor saves from the sin till some of the same be in us; every measure of the gift of which, though but a part of the whole, is as perfect as the 1st. fruit, and the meer earnest of the spirit is a perfect gift, and as perfectly good (in its kind) according to its mea••ure, as the whole lump and fulnesse out of which it is given, and is that, which is by T.D. though but a part, but improperly called imperfectly good and imperfect obedience, p. 45. For no obedience nor good thats of Christ no•• gift of the heavenly Father in him is any other in nature then they both are (i.) perfect as they are pe••fect, and as the fulnesse of good that, dwels in, and flows from them, is perfect without any imperfection: And 'tis only perfect obedience, as only that of Christ whether in the head or in the m••mbers of his body, is, not any mans own upon or for which the Gospell gives life and justification: Yet (Oh the Rounds that T.D. runs in, which theres no way out of, but by the Dore, that is the Light, which all The••ves and Robbers are climbing above) T.D. tells us a∣nother untrue tale p. 45. which overturns that untrue tale he told before for p. 38. He said no salvation is of any by a righteousnesse within, for any, that b••leive it must come that way, for whats within us, though rec••ved from and wrought by Christ, is but imperf••ctly good, p. 14.15. and Rags: But p. 54. he sayes the Gospell gives life (mark) upon imp••fect obedience.

So according to T.D. who sometimes rejects all righteousnesse within us, as imperfect, as refuse, and as uselesse as filthy Rags, which are good for no••hing, sometimes again allowes that which Paul calls his own and dung to be called Christs and good for s••mthing (viz.) though not to justifie and entitle as a Cause, or that upon which (which term upon though T D would in p. 21 of his 2 Pamphlet shuffle into a more moderate sense then its properly taken in, which is as much as to say for as the Cause of, he therein doth but more ma∣nifest his folly to all men) the Gospell gives the inheritance of life, yet at least to sanctify, and make meet for, p. 14.15.22. but then this righteousnesse within (whether Christs or our own, which is dung, and Christs also by gift to him) must take heed however of creeping too high, for if it aspire so as to assume to it selfe to be own'd us advantagious to justi∣fie and entitle, as that upon which the life is given, it must be hu••l'd down

again to ••ary Hell, for T.D. p. 28. Do 〈◊〉〈◊〉 all them to Damnation by whole ••ale below all possibility of Salvation, that dare so much as hold that princi∣ple of being saved by it; but for fear his damnation should be damned again as too damnable a Doctrine, if he should not moderate it as to the legall rigi∣dity thereof, seeing he sayes the Law gives life upon perfect obedience and not without it, and can't beleive any obedience that Christ can work in his Saints, in this life, can be perfect, but all that he here works within men, im∣perfect, and none perfect, but that he wrought without them, as far off as Ierusalem as long as 1600. years since, and hath now inherent in himself, no neerer to them then heaven is to the earth; he bethinks himselfe or else forgets himself again, so far (its not matter which) as to cut off the en∣tail of eternall life, which the Law gives upon no other then absolutely per∣fect obedience, and ••nta••l••s the promise of it under the Gospell (whether Christs or ours or both I know not which, and I think he knows not well him∣selfe) unto an imperfect obedience, as that upon which (mark) life is given under the Gospell: and contrary to Christ who tells us, Math. 5. That the Gospell righteousnesse which reaches to the thoughts must exceed and be more perfect, (if more perfect can be, but more then perfect cannot be) then that of the Pharisees, whereof Paul was one that as to the righteous∣nesse of the Law was blamelesse, yet came not neer that of the Gospel, there's in no case any entrance into the Kingdome T.D. sayes p. 45. the Law gives not life without perfect obedience, the Gospell gives it upon imperfect obedience; thus posito uno absurdo sequuntur mil••, & error minimus in principio fit major in m••di••, maximus in fine. When our men call'd Ministers erre by one absur∣dity, rather then return, they multiply it into a 1000. and rather loose themselves in the Laborinth of their own learned, thoughts, then learn of Christ and stoop to the simplicity and plainnesse of the truth as it is in Iesus, for but that they love that smoother and smoake of the pit Rev. 9. They came out of, in aperto et facili posita est salus: The grace of God which brings the salvation, appeares to all men, teaching such as are willing to learn at it to deny ungodlynesse and worldly lusts and to live godly, righteously and s••berly in this present world, which life they hope not to live till the world to come, where (unlesse the Pope Purgato••y be a truth, and their own true doctrine, when they say as the Tree fa••ls, so it lyes, be a lye) 'tis too late to begin it.

And in such a Wood and Wooden Wheele, as to and fro, in and out, up and down, round about here and there, no way out, doth T.D. wander about this matter of our justification by the righteousnes, good works and obedience of Christ within his Saints: one while saying one thing of it, anon another, sometimes that its Christs own wrought by him, received from him, sometimes their own, even that own of theirs, which is imperfect, dung, losse, and 〈◊〉〈◊〉 Rags, which was theirs long before ere they knew him: Sometimes in another sense, then that the spirit calls them both their own and his own also; somtimes this, sometimes that, now that it serves for nothing being but imperfectly good (unlesse filthy Rags be good for anything) then that as very losse and dung, as Paul counted his own, that it serves him for something (viz.) to fit for heaven, but not to enright to it, as the same in himselfe d••th and so its tantum, but not quantum, now that its no lesse then losse of life,

to expect life upon it, then that as imperfect as it is, the Gospell gives life upon ••: so it somtimes this, and sometimes that, sometimes himself well know; not what: Thus that single double righteousnesse whereof man is the Actor, but whether himselfe, or Christ the Author is scarce distinctly determined by T.D. Heating about in the tossing Cock B••at of T.D.'s. brain, advanced one while up to the highest heaven, and by and by deba••ed again to the depths of Hell, like men in a Ship that are whiffled up and down in a trou∣bled Sea, which the wicked, who are never well in their wits, nor soundly stablish in the truth are ever like to, of whom one may say with the P••••,

Iamjam Tacturos Sydera Sumna putes, Iamjam Tacturos Ta ta a••igra putes.

and with the Prophet Pal. 107.26.27. They Mount up to the heavens, they go down again into the depths: They ••eel to and fro and stagger like a drunken man, and 〈◊〉〈◊〉 their wits end.

Never did I read or see in so small a piece of work so many Ringles and Rounds as T.D. makes and runs in, except I.O's. who in many things makes, whether so many or more, I cannot yet say, but I am sure many as plain round O's, and Cris Crosses to himselfe, as most men can likely do it, that set not themselves to it, in so little a compass as his is contained in, since I began to dive into the Bottomlesse pit of that thing call'd Divinity, or ••o discern the shallow divinations of the (so deemed) deep Divines.

Notes

• * 1.1

  Mr. Tho. Foxton Iurate, •• Tho. Bar∣ber, Coo∣per. Mr. Tho. Foxton, Iurate, Tho. Bar∣ber, Coo∣per. Iohn Boys Esq Mr. Ch. Ni∣chols, Mr. Th. Fox∣ton, &c.
• * 1.2

  Where also other Qu. have been in the ser∣vice of Truth, as J. Lough who died in Prison there; J. Parrot who is in Prison therestill; and John Stubs with whom I went thi∣ther.
• * 1.3

  And so I said to T.F. and T.B. if any, who was wri∣ting by a Candle in the night, will needs have his Candle burning by him, when the Sun is ri∣sen on him, and write by that, though there were no need of it, I would not blow it out.
• * 1.4

  For thus T. D. ar∣gues of me, or else what makes this pas∣sage about Ordinan∣ces a∣mongst and in the very midst of his Ar∣gument••∣tive mat∣ter, by which he would prove a∣gainst me the charg of Popery?
• * 1.5

  See Ed∣ward Burrowes Book.
• * 1.6

  Fanaticos non esse perfectos neque ad Christum in gloria ad∣ductos nobis Testimonio sunt il∣lorum me••dacia, f••audes, sele∣ra, hypoctisis; ijs vero qui im∣munes se••esse ab his omnibus a∣lisque peccaris, vel levissunis, impudenter glorian••ur, puniti∣ones et incarcerationes, quas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sua sibi ultro accer∣sunt, de quibus muli bri∣tur quiritantux, esse debeant. I. O. Exer. 3. Sect. 29.
• * 1.7

  Which I have writ∣ten more largely of some years since in the last part of my, book of Baby-Bap∣tisme stild An i-Sa∣cerdo∣tisme.
• * 1.8

  Hen. Oxenden I. B••ys
• * 1.9

  Na••h. Barry. Tho. Sey∣liard. Charles Nicols
• * 1.10

  Contra∣ria Ra∣tio, thou shouldst have said, for par Ratio is not affir∣med by me for the me∣rit of true good and real evil.
• * 1.11

  See 1 Cor. 15.10. I labou∣red more abundantly then they all, yet not I, but the Grace of Christ in me. So Gal. 2.19, 20. I live unto God, I am dead to the Law, crucified with Christ, yet I live, yet not I, but Christ in me, and the life I now live is by Faith, &c. So 2 Cor. 13.3. Christ speaking in me, is not weak, but mighty.