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 ...

The First Apologetical, and Expo∣stulatory Exercitation. CHAP. I.

FIrst then, though they came out last, and began to fly abroad some while after I. Owens, yet I shall begin with thy two Butter∣flyes, T.D. which have flown up and down the World, not only upon the wind of their own wings, but also, as fast and far as they could carry them, upon the light chaffy leaves of the whiffling News-books, for some few moneths together, to the fright∣ning of all such folk as are befool'd into an Implicit Faith of thy folly to be wisdome, out of that little wisdome they have, by that fearful flut∣ter they have made thorowout as well the Cities, as Vniversities and Countryes, with that fal••e, flashy and fair-flourishing Title of the Quakers Folly, under a meer empty seeming shew of manifesting whereof to all men, thou hast more truly in the eyes of wise men, and more fully ma∣nifested thy own, and that so egregiously, that Petulanti splene Cachinno, some man of a light spirit, and ticklish spleen, so much concern'd in the all manner of ridiculosities thereof, as I and my two Friends of Truth, Rich. Hubberthorn, and Geo. Whitehead, who together with me, who am very much, are not a little belyed therein, would have sent them home to their Author long since with no other Rod at their backs, then some loud laughter thereat before the world, they being worthy of little better Reply: Howbeit, I have answered them hitherto with no other then sober silence, partly because the first is captivated already from doing so much mischief as it was designed to, and both before and behind too well besieged to do any great Execution against the Truth, being, a Priori, beset by a Book of R. Hubberthorns, which it gives (as it faith it self, p. 34.) a short Answer to, & a Posteriori, by a Book of G. Whiteheads, in which it is as soberly and ••ufficiently replayed to, and partly (if not principally) because, as I.Os. three Treatises have one with another, as he saith, Arctissimum materiae seu Doctrinae consorti∣um, so thy two books have with his, as to the Doctrinal parts, such an af∣finity in subject, and co-incidence of matter (being both di putatory, more or less, against the self-same truths the Qua. tell) that in answering the one, the other remains not unanswered; and as to the Narrative parts of both, which are full of false Narrations (if two false tongues of two lying

Linguists be like one another) haud Linguae dissidium, scarce more diffe∣rence in Language then thus, that as I.Os. book tells tales in some, so both thine do in some other particulars against the Qua., insomuch that I saw I might, as also I accordingly do, though the bulk hereof there∣by become bigger, and the time of its coming out to publike view a lit∣tle later then was once intended, in replying to I.O. in many places, wherein he and thou T. Danson (who, eodem horrendo ••ercussi scotomate, dance the R••unds often together in the dark) do meet in one, easily inter∣pose such a general Answer, and render such a round Reply to thee and thine, together with him and his, as by which the Truth, I singly seek to vindicate, may be truly served, though what I do is scarce so smarting a Rod, as by thy two abusive businesses is truly deserved; and that what is fit to be said, by way of Answer to thee, that is so over-p'us, that it can conveniently come in neither directe, nor collateraliter, as mis∣cellaneous among the matter that mainly relates to I.O. might (as it is here, and as it is but meet) be clapped on as additional at the begin∣ning.

I shall begin with the Wings of thy two Pamphlets, each of which hath two waxen ones a piece, viz. an Epistle, and a Narrative, which by the help of those lyes, and false tales, they are, as with so many Peacocks tails, behung with, they fly so high at the face of the Sun itself, even the Light and Truth of the living God, that they melt of themselves before the heat thereof, and must, at last, lye as low (though they sore aloft for a while) as the very Pit of Perdition, the smoak of which, together with their Fellow-Locusts, they first came out from.

These their two respective wings, whereof I know not which to call the left, and which the right (so sinister are they all, and so little dexteri∣ty is therein any of them) being a little cropt, or closely clipt, the bare∣bodies of both T.Ds. Divinity books, as they will never soundly recover of those wounds that each of them hath had already from the hands of of G.W. and L.H. respectively replying to them, so of the further brui∣ses which they, together with I.Os. Academical Ousets, and hasty As∣saults of the same Generation of Just ones, are like to meet with in this ensuing encounter, they will be disinabled from flying abroad so fast, as to do any mischief where the night spends, and the day dawns, though they may possibly live so, as to crawl and creep about a while in some Col∣legian Cells, and other such like dark corners of the earth.

My Entrance shall be at thy Epistles, in the first of which thou T.D. sayest, Perhaps the Reader will wonder that thou shouldst meddle with such a Generation as the Quakers, and think thy time hangs on the lug, and will not off at any considerable rate.

Rep. I confe••s I am one of those Readers, that more then think thou mightst have spent thy time far more considerably, and to better purpose, to have fully fell on with the Qua. in that good work, then to fall upon them for it so fouly as thou dost, of calling thy rude people to re∣pentance from all sin, into perfect purity and holiness, the very thing thou pretendest to have thy wages for.

But when I consider the old Proverb, that all Trades must live, and

that thine, as well as that of the Lawyers, is no longer liv'd, then while people live and die in trespasses and sins, I wonder no more then at Demetrius, and his fellow Silver-Smiths, of like occupation, who, by that cast of keeping men in sinful blindness, having their wealth, throw dust into the ayr against the Light, that would lead them out, that thou and thy muddy Generation meddle so much as ye do, to muddle mens minds against such an Enlightening and Purifying a Generation as the Qua. are; and besides, Prov. 20.3. Every fool will be medling, as Iannes and Iambres were, as thou and I.O. * 1.1 are, to manifest the Qua. notorious folly in these daies, till they most notoriously manifest their own.

T. D. Thou tellest, 'Twas never thy ambitīon to appear so publikely as in print.

Rep. It had not need, unless thou hadst better ware then thou hast, the darkness, which vents it in thee, is the likeliest place to put it off in, it being not vendible in the light.

T. D. That hadst thou consider'd the likelihood of the Qua. printing, which would necessitate thine, thou shouldst likely have waved any discourse with them.

Rep. Insipient is est dicere non pura••om: Its as much Innocencies ambiti∣on to appear openly in the service of Truth, as 'tis the guise of Guilt to hide its head: Thou mayst well think the Qua. who are in the truth it self, which thou art not yet so much as (truly) in the words of, will not be out-weigh'd by the wind of one that (as thou sayst thou didst) chuses rather to out-word them; and whether thou appear any more publikely for thy lyes and doctrines of vanities yea or nay, yet the truth, which may be a while opprest, never sapprest, * 1.2 will now lye no more hidden under the black dawb of darkning School-distin∣ctions, but will appear, and shine forth more and more, as the morning light to the perfect day, so that ye may to as much purpose forbid the Sun from rising in its time, as busie your selves as ye do, to blind honest-minded men as ye have done.

T. D. That Repentance is now too late, and perhaps unmeet, for God can serve himself by the meanest Instruments, among which thou rankest thy self.

Rep. Not too late yet, much less unmeet, so be thou come back by a true Repentance, as is most meet thou shouldst, not only for, but from thy inconsiderate opposition; for the Lord will receive thee, through Judgement done upon thy lyes, to mercy, for all that's past, in and by the same Light thou art yet an hater of, if yet thou wilt unfeignedly look back to it, and follow on to know him in it, while he strives with thee by it in thy own conscience, and convinces thee of all thy evil deeds thou hast done, and that he requires thee to depart from, who can and doth serve himself by meaner Instruments then thou mayst be made (as meanly as thou, truly enough, confessest thou hast serv'd him hitherto)

in case thou quit thy old Master the Devil, whose now falling Kingdome thou art helping hard to uphold, while thou Pleadst so strictly, as thou dost to little purpose, the necessity of all mens sinning while they live, and serve the Lord as strictly, and sincerely against sin and Satan in thy self first, and then in others, otherwise Repentance it self may prove too late indeed, and will too, if thou turn not at the reproof of Wisdome, that, as far as thou art from it, is nigh thee in thy heart, till it scorneth the scor∣ners of it: In love therefore to thy Soul, the sin whereof I hate, as it is the Enemy of it, as late as it is, be advi••ed in time; qui non ante cavet post dolebit, better late then never.

T. D. Thou sayest, Thou hopest thy Reader will see the Qua. out of their disguise.

Rep. I hope so too, out of that wherewith T.D. and I.O. have both disguis'd and disfigur'd them, by then he hath read what R.H.G.W. L.H. have written to thee before, and what hereafter follows, or el••e he is one of those Readers of us, I.O. complains of, P. 29. of his Epi∣stle, whose interest compels him to chuse rather to be ignorant of Truth and us, then to be taught truth by us; and if any will either let our books alone, or rejectingly read them, and will needs be ignorant, let him be ignorant; as we cannot make such a one better, so, what ere he does, we are never the worse.

T. D. That he will find cause to speak of the Qua. with pitty and compas∣sion.

Rep. So I hope too, when he shall see how miserably the men, call'd Ministers, do misrepresent them, and by their lyes abuse and wrong them to the world.

T. D. And of their Opinions with hatred and detestation.

Rep. With hatred and detestation of those Opinionists, who, being but in their meer thoughts of the things of God themselves, deem the Qua. (who are past Opinions, and know him that is true, and are in him that is true, and the Truth it self, knowing also themselves to be of God, and that the whole world lyes in wickedness, 1 Ioh. 5.19, 20.) to be but where themselves are, namely, in their own vain Imaginations and Opini∣ons, and damn down also to hell it self those our Opinions (as they call them) which are the only plain, pure, infallible way to Eternal life, as that deformed Monster (so he calls it too) which T.D. in the next page of this Epistle, and in his first Narrative, sprinkles into the name of Quakerisme; and I.O. ore, and ore, and ore again, in his Contra Fa∣naticos, into those of Enthusiasme Fanaticisme, nescio quid, and as many more as come at last to vere nihil, or truly nothing.

T. D. Next thou promisest thy Reader (and no more then thou sayst also shall be performed) viz. A true Account of the Discourses (so much of them as was Argumentative, and pertinent to the Questions under Debate) or, as 'tis in thy Title page, A true Relation of what passed in three Dispu∣tations, Apr. 12. 13. 19. 1659. between thy self and three Qua. G.W.R.H. S.F.

Rep. Hadst thou entitled thy True Account, True Relation, thus, viz. A false Account, A false Relation, thou hadst sav'd thy self the labour of one lye at

least, for then thy Title had been as true an Account of thy Book, as thy Book is not a True, but a meer counterfeit Account of the Disputations; but as 'tis, thou hast told a lye more then ordinary, which hath its being (as a lye) from no other clause so much, as from that term of (True) thy work being (as will appear) not only a very broken and decrepid, but also a very untrue and false Relation of those affairs it pretends to re∣late to; so that by saying (True) here, thou hast spoken falsly; whereas, hadst thou in stead of (True) said (False) thou hadst in so doing said no other then the very truth.

In which true Relation of those Discourses (as thou falsly callest it) how well thou hast quitted thy self, as to such an honest and true Ac∣count, as is here so faithfully promis'd, any honest man that was then present may see: When as 1. Set aside thy own large and lax* 1.3 Answers. 2. Set aside thy own confessed Enlargements of the said Lax, and still as mouldy, though new-mouled Answers, with thy often long (let me Add's) p. 5. 14. 17. 19. 23. 27. the whole of what passed from all us three, in all three of the Discourses, which lasted about seven or eight houres a∣piece, is Anatomiz'd well nigh all away, or at least Epitomiz'd into so small a pittance, as may be read over, if set close together, in less space then the seventh or eighth part of one.

And howbeit, thou wast dealt with, and measured back to from us, more by weight then by multitude of words, wherewith, for the ignorance sake of com∣mon people (as thou sayst, whereby thou mayst see what a people thou hast, whose life lies more in thy words, then in Christs works) thou chosest to out-word us, as seeing thou must say somewhat (as thou sayst, and no matter what say I) or let us have all the talk, to the prejudice of the cause thou defendest; yet were we not so far behind thee; as to num∣ber, as thou seemest to set us in thy curtail'd Account (or else the more shame still to thy self and thine, who cried out so often to us, that we had all the talk, and took up all the time) nevertheless, thou therein takest about nine parts of talk to thy self, and allowest us the Tythe, then which thou knowst the Qua. had rather have just nothing; insomuch, that such as are more ready to believe thee, then Truth, may well think by thy crowding us all up into such a corner of thy Account, thy other Tales to be true thou so often tellest for thy Credits sake, concerning our mouths being stopt, our being silenced, our having nothing to say, our sit∣ting down as astonish'd, and p. 8. 13. 18. as if it had been with T.D. as 'twas with Christ, when the Scribes were silenced by him; So that from that time forward none durst ask him any more Questions, being so asto∣nisht at his Vnderstanding and Answers, Matth. 22.46.

Whereas I, who was as likely to have seen it as T.D. discern'd no such thing among any of us, as being silenced, and having our mouths stopt from having any thing to say, save only that we were often silen∣ced,

and stopt from uttering that we ever had to say, by the wicked ragings of thy turbulent spirited people, who were ever foaming out their own shame, and casting up mire and dirt in a restle's manner till we were silent, when uttering any thing whereby they perceived thee likely to be hampered. * 1.4 Nor know I any of us that were astonished at any thing that was seen in T.Ds. Disputes, more then ordinary, save the bruitish stupidity of some of his D••ctrinal As∣sertion••, which though, he sayes, he blushes not at himself, in his Epistle to the second Pam∣phlet, but is so far from being asham'd of that, as he two or three times own'd them audaci∣ously before, so he there professes, if all the World could hear his voice, he would confess as his Faith to this day; Yet I know some asham'd and astonisht at his un-Saint-like sottishness therein, more especially those two or three, which I shall name only here, being el••ewhere to examine them; viz. his holding it with T.R. that 'tis a Doctrine of Devils, to preach a possibility of mens freedome from sin in this life, p. 47. 2 His saying, that David, when he was guilty of Adultery and Murder, was not in a condemned state, but in a justified estate: 3 That Pauls own righteousness, and so all the Saints righteousnesses inherent, are Christs, and no other then what they receive from him, and he works in them, and serve, though not for Iustification, and right to the Inheritance, yet for Sanctification, and to make meet for possession of it, and yet are no other then dung and filthy rags, p. 15.22. As for any Astonishment, unless it were at the grossness of these & o∣ther of thy absurd Doctrines, and thy own impudent persistance in them, I know none in any of us.

But 'tis like T.D. thou wast concern'd on the account of thy prayer, thus to relate our mouths to be stopped: Thou tellst the world, p. 1. That after a brief* 1.5 Account of the occasion of the Dispute, and after a short prayer thou mad'st for a blessing on the Meeting (which, as short as it was, will be long enough ere it be heard, considering first, that God hears not sinners; and secondly, that the things askt were not according to the Will of God; for as one of the two grand Petitions of it was, That we poor wretches might be made to acknowledge the Light in us to be darkness, which we never have done, nor shall do, I trust, any more then its utterly unfit we should, for we know its the Eternal Light of the Lord Iesus Christ, and the only true Light that leads to E∣ternal Life; so the other was, that our mouths might be so stopt, that we might not say any thing: Which two Petitions, as we did not joyn with thee in thy putting up, so since thou sawst thou purst up in vain, there being no answer to them from God, 'twas as vain for thee, in the Ac∣count

of thy Prayer, to set them down; whereupon, or else upon some other occasion, thou forbearst it) which that it might not seem alto∣gether unanswered (as I hear say it was) we have now and then such a showre as this sprinkled up and down, here and there, in thy Account of the Dispute, that we were silent, had nothing to say, sate down asto∣nisht, and had our mouths stopt.

And as I said above, if there were all we said, that thou sent down, (though, as it stands in that cursory way thou renderst it in, it stands strong enough against thy pitteous Pot-gun Pellets, and poor Replyes it might also seem true, that as thou prayedst, and mad'st intercession against us, so it fell out indeed, viz. that we were sometimes silent, ha∣ving well nigh nothing to say; for of about twenty houres conference that was held between us three, and T.D. in those three daies, nine or ten whereof may well be supposed to be ours, thou 〈◊〉〈◊〉 down to us as much as may be spoken over in about half one half hour, or in half a quarter; and yet entitlest this thy diminutive doings, A true Account of those Discourses, A true Relation of what passed; and yet in all this, thou art so far from blushing, or being asham'd, that though G.W. truly and justly charg'd it on thee in his book, how thou wrongedst us, by laying down things in our names, which we never spake, and diminishing from our words, and making false ••o••structions: In the Epistle of this Second part to the same tune, thou impudently declarest, that howbeit thou art come upon the Stage once more, not without a blush, yet 'tis not as one ashamed * 1.6 of thy Doctrines, nor yet as one conscious to thy self of wronging the Qua. in thy Relation of the Disputes between thee and them, either by lay∣ing down things in their Names, they never sp••ke, ••r diminishing from their words, or making false constructions of them, which is enough well nigh, to make a modest man blush to hear thee say, in Answer to G.Ws. Charge, and yet not blush at it, since its most notoriously evident to all that will see, when they may, thou hast both added to, and altered, by false construction, and diminisht from our words, to the absolute abusing of us to the World.

1 Altered thou hast, and faultred fonly in that very thing, wherein G.W. instances, as concerning Justification by the Righteousness of Christ, and his Spirits working in us, which the Spirit calls Ours, which thou const••uest, and so represent'st it to the world, as if I had said, we are ju∣stified by such Works of Ours, as are filthy rags, as we confess all Our Righteousnesses wrought one of Christ are, but not any of those of the Church, which Christ works in them, as he did in Paul after his Conver∣sion, which thou mayst blush at thy blasphemy, in calling filthy rags, as if Christ vvrought a righteousness in his people, which is no better then an unclean thing▪ ••ung, and filthy rags (of vvhich more anon) Whereas I said only, by those good vvorks vvhich are vvrought by him in us, and vve vvork in his Povver and Spirit: Did I say T.D. vve stand just before God by any unclean thing, by dung, and filthy rags? 〈…〉〈…〉 indeed

the Righteousness of Christ, vvhich is imparted to the Saints, and Inhe∣rent in them, by vvhich they stand pure in Gods sight, truly, and not suppositively only, dung, an unclean thing, and filthy rags; but that is thy Blasphemy who so rendredst it, but we know no such rotten, stink∣ing, filthy righteousness that Christ hath, either in himself, or in his Saints.

Also thou falsly construest and misrepresentest, both G.W. and all of us, as if we asserted all men to have the knowledge of the Mysteries of the Kingdome of God, for we say not that all know them (and we know that thou know'st them not) but that the Kingdome, or Light, that on∣ly shews them, is in all men, so that thereby they may know the my∣steries of it, though they do not.

Also thou most miserably misrepresentest my saying there are degrees among Believer▪ p. 18. as if I had meant by it (according to thy own muddy, misty manner of meaning, and supposing in that, and many o∣ther matters) that Believers have a mixture of sin with their grace, and so ex falso suppositis, proceedest to make another meaning of thine own, which is none of mine, that some persons be justified, which never did fulfill the Law personally, and rakest up an absurdity, and fatherest it on me, when 'tis thine own, for I deny thy imagined mixture of sin with the Saints Graces, as a meer non-sensical saying of thy own, for Grace and Sin can no more mix together, then iron and miry clay, then light and darkness, then Christs true righteousness, and the dung and filthy rags (which thou supposest to be his also) which can have no commu∣nion together, 2 Cor. 6.

And I deny any men to be justified, or any of thy uncessantly ever-sin∣ning Saints, in whose persons the Law is not fulfill'd by the Power of Christ.

Also, how guilty, or not guilty thou art found of laying down things in our names which were never spoken by us, in such wise as thou vent∣est them, and so of wronging us, by adding to our words (to be-speak thee in thy own words of thy Epist. to the second Pamphlet) let any understanding man peruse thy first, which occasioned G.Ws. Reply, and he will find, viz. that thou art charged not in falshood, but truly and justly by G.W. charged of falshood, in such passages as have many and credible Witnesses (if thou count thy own Witnesses credible) attest∣ing them; for I shall bring them against thee, even as thou thy self hast ranked them in thy own book, and stand to that very testimony they therein give, as to the tryal of this matter between thy self and me, which if it may be heeded more then thy own single testimony, against both thy self, and all them also, I shall do well enough, as to one of the Archest Accusations thou makest against me. To this purpose, consider all people, that T.D. on his bare head accuses me S.F. p. 14. 15. of his first Pamp. of affirming and disputing it against him, that OVR good works, viz. OVR own righteousnesses, of which it was of old said, and we say the same now (not intending by that term OVRS, any that Christ works in us (as T.D. does) but those we have wrought out of him) that they are filthy rags, are the meritorious cause of our Iustification: And

in the same place asserts the third Question to be stated, affirmed, and prosecuted by me in tho••e very terms, viz. that OVR good works are the meritorious cause, &c. nevertheless the self-fame T.D. (if it be one and the same T.D. who wrote the Trifle call'd, A True Relation of the Disputes, and that Remarkable Narrative at the end thereof) in p. 58. of the same foresaid Pamphlet, to the Confutation of himself, and in Proof of his falsification of things in that other place, not only affirms it him∣self, but also proves it by his many credible Witnesses (of whom he sayes in his Epistle to his second Toy, they attest the truth, and in the E∣pistle to his first thus, viz. The Gentlemen Ministers, and others in the Mar∣gin, are a few (of very many) Witnesses of the terms of the Questions agreed to by the Qua. and of other remarkable passages and matters of fact, who will free me from the suspition of a partial Relator) that the terms of the third Question were these, viz. Whether good works be the meritorious cause of our Iustification, which (quoth T.D.) was expresly affirmed by them, witness in the Margin, Hen. Oxenden, Iob. Boys, Esq Nath. Barry, Tho. Seyliard, Ch. Nichols, Ministers, which terms, say I, are quite diffe∣ferent from the other: Good works, which are only Christs, without that term of (OVR) added to them, being one thing, and OVR good works clearly another especially OVRS that are filthy Raggs: So what need further witness to prove T.D. to have added to, and altered our termes, and wronged us by misconstructions? for the world has it under his own hand, which evinces him to have done so, yet he sayes to his Reader.

T. D. As to false construction of their words: If thou thinkest it worth while to compare my false and this mans (G.W.) true construction, either thou seest not with mine eyes, or thou wilt see they have no occasion to complaine.

Rep. To which say I, If he see with thy eyes indeed, then its like he may see no cause we have to complain of thee, for thy eyes are set the wrong way to see any evill in thy self, while they are not Zach. 9 as all Israells, as one man, are towards the Lord in his light, which only shews to the evill doer his evil Deeds, but are set rather to watch against the Children of it for evill, thy eyes are in tuts talpae, in alienis linces, blind at home, and quicksighted (the contrary way) abroad: if they were not, thou could'st never spie so many spots among them that walk in the Spirit, and so few of those foul faults, that are found among thy fellow walkers after the Flesh; but if any Readers be minded to see with their own eyes, and not thine, they'l quickly see thee to be what thou art, with whose weak, sore, and sorry eyes, some of Sandwich, whose Seer thou art, do see more then with their own, so that if thou once say'st thou seest what thou but surmisest, and supposest, they (as I.Os. Juniors are respectively to himward) are Extempore stupified into a Satisfaction, that they ••ee the same, whether they see it yea or nay, so as to become Iurats into thy Rasn Iudgment, and to sit down with no more then nil ultra quaero plebejus, our Minister, Teacher, or Doctor sayes so, or so. But indeed as the Papists have been long accustomed to drink all the Wine they drink in their Sacrament with their Priests mouths, who impropriate that Element wholly to themselves, so that when Christ said drink ye all of

this, they drink it all off, giving the poor people none, so our Protestants have been so long accustomed to see with their Priests eyes, that they have well nigh utterly lost their own, or at least the true fight and right use of their own; and T. D. I perceive takes it for granted (or else why saies he thou seest not with my eyes) that his people should see with his eyes, under∣stand with his understanding, take things in his sence, be of his mind, be moulded in their meanings after the Image of his vain Imagination; but I say to you all (O ye people of Sandwich) you must see with your own eyes, as the Just must live by his own Faith, or else ye will fall with your blind Guide into the Ditch, and if yee come to see with your own, you'l see we have cause to Complain of T. D.'s. both altering our words and adding to them: & though it be, as to quantity, but little thou hast added, yet as to quality it is so much as egregiously wrongs us; howbest I must needs say so much for thee T. D. (and that's the best I can say to help thee with) thy Additions to our words are not by far so Voluminous as thy Ablations from them are; thy Rendition of our Argaments is Rude, Ragged, & wrong enough in all Reason, yet 'tis not so much by way of Additanent as Ablation and de∣traction, (as I shewed above) our discourses to thee, whilst thy. own to us are repeated generally by the Dative, are Rendered mostly by the Abla••iu•• Case, being rehearsed well nigh totally all away.

I know thou say'st thou hast not diminish••d from our words, but that thy dimination of thy deceitfull doings, is but an Addition to thy falshood, and no little Aggravation of thy lies, for which thy unfaithfull dealings with us, and misrepresentation of those matters, as well as for many more misreports, into which the lying spirit hath spawn'd itself forth over ••undry pages of thy whole trifling Pamphlet, and especially throughout thy Narratives Annexed at the ends of both thy Babbles, so farr will thy pretended fence of a few Gentlemen, and (false) Ministers be from freeing thee from the suspition thereof, that all faithfull hearers of those discourses, and Impartiall Readers of thy Ragged Relation of them, will lay thee under the Condemnation of not only a partiall Relator, but of a very Lya•• also against the truth, as to matters of Account, and not a few matters of fact, about which thou abusest and be••yest the Quakers, both in thy cart Accountative, and in thy much more notorious Narrative pieces of business, which for severall Remark∣able follies of thy own therein expressed, are as much as any that I know (ej••••dem farraginis) meritoriously to be marked for a pair of white ones (nigro carbone) while they have a being under the Sun, which after a few more breif Animadversions on thy Epistles, I am yet in hand with, I shall ad∣dress to take some Remarkable notice of.

T. D. Thou say'st thou hast followed thy Antagonisi G. W. step by step, and omitted nothing that hath the least colour or shew of Reason (unless where thou makest a reference to thy former Book to avoid Repetition) lest he should say that like a Child, thou skippest what thou canst not Read. Only thou confessest thou art not able to match him at his Belinsgate Rhetorick, nor would'st thou with Jo∣nah ••e as hot as the Sun that Scalds thee.

Rep. Thou may'st well say indeed in one or two senses thou followest him, for I with all the hast thou mak'st, and the best Leggs of Reason thy Ridiculously short Reply to him stands and runs on; thou neither reach∣est

nor overtakest G. W. much less 〈◊〉〈◊〉 get before or go beyond him, but art found as far behind him, in the understanding of the misteries of the Gospell, the Spirit and the world ••o come, as the wild bruit Beast of the Forrest is behind the naturall m••n, in the knowledge of the things of na∣ture and this world▪ Poor vain man, thou wouldst be wise, and taking up∣on thee to teach those at whose feet'••would be thy wisdome much more to sit down and learn; and so thou sayst to G. W. ••.3. seeing you do not under∣stand ile teach you•• in a matter wherein any, but the blind, may see by thy Raw delivery of thy self in it, thou hast not half learnt thy lesson thy self, and wherein, as thou hast not a little need of it, so thou maist thy self possi∣bly be taught a little otherwise by and by, in its proper place; and thou are yet but as the wild Asses Colt Ranging in the Wilderness, snuffing up the Wind of thy own Wisdom; yet there is a time werein thou must be taken, tamed and brought to beare, and made to see thy self to be as far short of G. W. as one in the fall is of him, that is risen again into the innocency.

Thou followest G. W. & the Quakers, as the Egyptians did Israel, and as the Dragon doth the Woman Cloathed with the Sun, that beares the manchild Christ Iesus, breathing our malice, flinging out a stood of falshood, wherewith to cause her to be carryed away; but thy Charriot Wheels drive on so heavi∣ly, that though thou persuest at the heels, yet thou wil•• never reach fur∣ther then the heel, which is all that the Serpents Head, which is to be bruised by her, avails to hurt, yea the very earth it self shall be made to help the woman, & to swallow up thy flood of Lies and Blasphemies, rather then they shall ere be of force for the fut••re, as they have been formerly, to over∣whelm her. As for thy step by step, alas poor man G. W. makes such steps to his feet as are much too strict & streit for thine to tread and stand in; where he is thou, in that nature and Wisdome thou yet abidest in, canst not come; there's a Gulf between; whether he goes thou canst not follow him, un∣less thou loose thy life, as thou art loath to do, and dye with him, and Christ, and all Saints that death of the Cross to thy own Carnall will, which while in little better then that Woodden way, wherein the Papists prate of the Cross of Christ, thou in thy vain mind art prating about, thou knowest the power of not so much perhaps, as many, or at best little more as yet then the most of them; so farr art thou from following G. W. who (as Paul did) followeth Christ, not in an outward, empty, Apish way of imitation, or set∣ting himself to do what he reads or heares Christ did (in which yet thou art farr short of following Christ too) but acting, speaking, moving, living, worshipping, walking in, by, and from the same Light and Spirit as Christ did, which thou art ••o farr from walking by, that with I. O. and others, thou, for the letters sake, which yet thou errest from, rejectest it as no Rule for thee to walk by. And as for that very kind of following him step by step thou meanest, who talk'st, as if thou had'st traced thy Antagonist to a tittle, & left nothing of his book unanswered, thou hast rather an••wered little or no∣thing of it at all; for as in thy second part to the same tune, there is fere nil dictum, quod non dictum prius, scarce ought said of that, which is set down, that is not in thy f••rst, and that is not already answered by G. W. so that T••y of a Sheet and half, under which thou seekest to shroud thy self from the force of his Reply, consists so much of References to thy Q••. folly (the folly of which

foolish peice is by it self, as well as by us manifested to all well meaning men) that thou mightest as well have spared thy paines of putting out any thing under that name of a Book at all, and have said no more but so, viz. for a Reply to G. W. I referr the wo••ld to the book of mine which G. W.'s•• Book is a Reply to; insomuch that, for all thy pretended care to prevent it, every one that is truly a man will judge that like a Child, thou hast skipped what thou could'st not Read, so as to make any Reasonable Reply to.

As for Billingsgate Rhetorick its more found among the Scribes that are Scolding, Scuffling, and Scrambling for such petty Businesses as Muscles and Cockels-shells, meer mouldring writings, Externall Texts, tritling Tran∣scrips, Letters, pedl••ng points, Syllables, Triviall Tittles and Iota's, then••to the Qua. qui nucibus faciunt quaecun{que} relictis, who if they do earnestly contend, it is for more substantiall matters, the faith, that was once delivered to the Saints, the Light, Truth and Spirit it self, ye Priests despise, which were long before your letter, Text and Scripture ye, so scrabble for, was at all in being.

And whereas thou sayest,, thou wouldest not; I say, that whether thou wouldest or no, thou canst not be so hot as that light of the Sun which now scalds thee, and thy fellow-scolders about the Scriptures; for the more ye foam, fret, fume, fight and labour in the fire of your own fury against it, the more the Sun of Righteousness arises daily, and shines out to the tormenting of you Inhabitants of the earth, that have, in the dark night of your Apostacy from the truth, slain, made merry over the witnesses of God, both within and without you: and the earth is filling more and more with the knowledge of the glory of the Lord, as the waters cover the Sea, and the Angels who have the Vials full of the wrath of God, are pou∣ring forth of the same; not onely upon the Earth, Sea, Fountains, and seat of the beast, and the River Euphrates, which hath been hitherto the chief fence of the great Whore•• of Babylon, but also on the Sun it self; so that men, and ye men called Ministers above all others, are to be scorched as with fire, by the great heat thereof, till ye rather kn••w your tongues for pain, and blaspheme the Name of God (as ye now daily do) who hath power over these plagues, then repent from your deeds to give him glo∣ry: and though all ye, impenitent brood of the Babylonish Harlot, band your selves together as it were with one mouth to blow out the light, yet is it to as little purpose as if ye should go about to forbid the morning light from appearing, when it begins to spread it self upon the mountains.

T. D. thou sayest, That which Iob speaks of the Thief, Iob 24.17. Is true of the Qua. If one know them they are in the terrours of the shadow of death.

Rep. That's false of us, but true of your selves; there is one knows both you and us, before whom your faces will wax pale, and gather blackness ere long, while we stand with boldness in his presence, our hearts not condemning us of such wicked designs and deceits, as are found among your selves.

T. D. That we endeavour to hide our meaning by doubtful words.

Rep. I. O. Ex. 3. S. 17. Layes the same falsly to our charge; but no wonder that thou T. D. accusest us of that, when as Christ himself cannot

scape thy censure in that kind, for as thou blamest and belyest us here, as endeavouring to hide our meaning in doubtful words; so pag. 7.1. Pamp. thou sayest, It was an usual thing with Christ to speak words of a doubtful fense, and that his meaning may be mistaken, when his words a••e taken in the most ordinary and literal sense, and so it would be if by (every man) we should understand him meaning, as he sayes, of every individual man in∣deed: how can we look thou shouldst clear us, who accusest him? But if thou acquit him, cease from thy accusing us as guilty for that, which if 'twere as surely, as 'tis sure it is neither Christs nor ours at all, but your own common course, and evil guise, must needs (as thou T. D. handlest the matter) conclude Christ himself under the same guilt together with us; but in truth, so far as * 1.7 to peddle about the things of God, with words of an uncertain and doubtful signification, and when mens opinion is shameful and dishonest to dawb it over with deceitful covers and colours, not to speak it out ••penly & plainly, to mangonize it in speeches, sewed and patcht together on purpose, to darken their Councel by words without knowledge, to beware of nothing more then, least they should understand and be understood, so far as to hide their Councel by doubtful words, so far as to speak one thing and mean another, to make a shew in words, and intend no such matter as they make a shew of, so far as not to mean as men say, is a matter justly lyable to the censure of hypocri∣sie and dissimulation, we not onely clear God and Christ, and the Spirit, whom thou chargest as so doing; while thou saist, p. 6. 1. Pamph. the the meaning of their words cannot be as the Letter doth report, it was usual with Christ to speak words of a doubtful sense, p. 7. Salvation is offered or tendered by God to such as he never intends it to, &c. p. 40. 1. Pamph. But also are our¦selves as clear from the guilt of it in the sight of God, as capable to make it good out of your own handy-works that your selves are the men, who are most deeply faulty in that particular.

T. D. Thou sayest, Thou hopest the Reader will not be byassed by our seeming humility, sith pride may be the root that bears that branch; voluntary humility is the effect of being puft up by a fleshly mind.

Rep. True enough that pride bears the branch of meer seeming humility; but among no men more then such as are used in Rime, as the Priest or Clark reads a line at once to them, to sing to the Tune of, O Lord I am not puft in mind, I have no scornful eye; when yet, for all that profession of humility, they are puft up, more proud and haughty scorners, and dealing in more proud wrath against the Righteous, then such as never heard of such a thing as humility from a Letter without (as many Heathens have not) save what they have seen from the light of God and Christ within themselves; and among them that, under the lowly titles of Ministers or Servants; mount up into the Lordly titles of Masters, Reverend Sirs, &c. under the disguise of Servi Servorum-Dei, are indeed no less then Masters of all mis-rule, and Domini Dominorum Terrae.

T. D. Thou tellest us (alluding to a saying of the Bishop of Al••f, concer∣ning

the Protestants) that if the Qua. have Orthodoxos mores, an Orthodox conversation, yet they have Haereticam fidem, an Heretrodox or Hereti∣cal belief.

Rep. Herein thou shewest thy self to be as well as in other things one of the blind Grand Children of that blind Papistical Bishop, who can'st not dis∣cern how impossible it is that an Orthodox true, right or good Gospel con∣versation should proceed from an Heretical or false faith: Silly man, Does not true Faith purifie the heart, and life, work by that love which works no evil, give victory over the world with the lust thereof, &c? And does any perfect purity of heart or life, any true love that works no ill, any victory over the world, any truly good manners, righteous works, holy actions, honest or godly conversation flow from an Heterodox, unsound, untrue, dead, Heretical, false faith? Is not that a dead and un∣profitable faith (and such is yours, who deny any perfect purging from sin in this life) which doth not avail to the purging of the heart and life? Which overcomes not the world? And is not all purity, and love, and vi∣ctory over the worldly lust, &c. the necessary effect of a true Faith, and of that only and no other? and can there possibly be a bad, false faith, where there are truly good works, and an holy life? In thy yielding here that the Qua. have a right conversation, thou not onely givest thy self the lye in other places, where thou accusest them as wanting, not having so much as moral honesty (as p. 11.2. Pamp. and p. 5. of the Narrative) but al∣so (to the proving thy own faith consequently to be false) evincest the Qua. Faith to be true and not Heretical, for good manners and a righteous wel-ordered conversation cannot flow from a false, or from any but a true, living, justifying, Soul-saving Faith or Belief within; aud if the Heretical faith (for so ye will needs call the true one) bring forth the right life, and the Orthodox (for so ye will call your own fruitless one) be seconded with, and shewed by a prophane conversation, then give me our Heretical, and take you your Orthodox belief unto your selves; give me the Faith that purifies, works no ill, gives victory over sin, and is both proved and perfected by good works; shew me T. D. thy faith with∣out thy good works, I will shew thee my Faith by my works; for where the life is right, the Faith cannot be amiss, and while the life is crooked, cor∣rupt and rotten, the Faith is not pure, right nor sound: yet I know the Cler∣gy will needs count the Qua. Faith Heretical, let their life be never so in∣nocent, being themselves most in love with that Faith in Christ, if they could find it our once, that can allow and assure them of not onely Salva∣tion from wrath, when they dye, but while they live also a vain conversati∣on, and no little liberty to sin.

T. D. Thou say'st G. W. layes the most innocent truths under the odious Impu∣tation of Antichrists deceits.

Rep. If those 20 of thy Antichristian deceitfull Doctrines with G. W. sees down, as thine, at the end of his Reply to thee, * 1.8 are the most innocent truths with thee, that we may be delivered for ever from embracing those as Truths, shall be my earnest desire, and Prayer to God, for myself and all men, to whom I wish deliverance from darkness and deceit it self, and from del••••∣sion and damnation: for sure I am the contrary to those (however own•••• by

thee, because of the blindness of thy heart) are the most innocent soul-••••ving Truths of Christ.

T. D. Thou tel'st thy Reader thou trustest he will be confirmed in his bad opinion of the Quakers.

Rep. Here thou confessest thy opinion of the Qua which thou seekest in thy first book to beget men to, and in thy second to confirme them in, is a bad opinion: out of thy own mouth, from thy own pen art thou judged as no Minister of Christ but an evill doer (oh thou improfitable Servant) art thou sent of God? are not all that are indeed sent of him (as thou in word pre∣tendest only to be) sent to turn men from bad to good, and to confirm them in those good opinions? yet behold T. D. Trusts that the people to whom he Ministers will being by his writings converted thereunto, be confirm∣ed in their bad opinions of the Qua. Can more be done by any man in discove∣ry of his own folly & nakedness (not to say iniquity and wickedness) to all men then is here by T. D.? Was there ever the like seen (save among such Mini∣sters as are like to T. D. himself) that a Minister should confess to all the world the end of his endeavours to be the converting of his Hearers and Readers to Bad, and the confirming them in their Bad opinions? yet T. D. thus writes to his Reader; I trust thou wilt be confirmed in thy bad opinion of the Qua. Herein T. D. thou justifiest the Qua. as no such Bad people as thou would'st Render them to be at other times, for if they were so indeed it were not a Bad but a Good, because not a false but a true, and iust opinion to think so Badly as thou speakest of them: but since thy own self stilest it a Bad opinion of the Qua. which thy care is to confirm men in, to think ill of them, it evinces them not to be such evil ones: for if men be bad indeed, its a good opinion to deem them to be Bad, and to think of them as they are; yea because the Devill is Bad, A Lyar, A deceiver, he gives the Devill but his due, and does well, speaks and thinks well, who has that good and true opi∣nion, that he is a wicked Lyar and Deceiver, and who speaks and thinks no better of him then he is: But if it be a Bad opinion to think ill of a man, and to be of opinion that he is Bad and Naught, it must needs be that that man is Good, else 'twere not Bad but Good and just to judge him Bad: the Goodness and Badness of every opinion, consisting in no other thing then in the truth and falshood of it respectively, and the Badness of a mans opinion about ano∣ther man arising ever from the goodness or innocency of that other man lie thinks Badly of.

Indeed were the Qua. such Bad men as thou belyest them to be, and had'st thou said I tr••st thou wilt be confirmed in thy opinion of the badness of the Qua. thou had'st then spoken according to what thou now evilly and falsly thinkest of them, and also the opinion, thou seekest to confirm men in about their Badness, would be as Good, and thy endeavours to confirm them in it as Good as ours are, who, because the Priests are generally vile and naught, do endeavour to bring people, who are beg••iled into the false and bad opinion of them, that they are good, and men of God, Ministers of Christ, and such like, when its nothing less, to that good true and right opinion of them, that they are but Ministers of mens making, and men of Sin, and not of God.

But ••••th the Qua. are (excepting such as are so named for comming a∣mong them, who are no more of them, nor owned by them, then all they

are Israel,that are called Israel) an Innocent, Honest, True••, Iust, Righteous, Pure, Peaceable people, and thou say'st its a Bad Opinion of them to think of them as ill as thou would'st have men, in that (as Caiphas the Priest of old, not of himself, but as he was ordered unawars to speak more truth of Christ then he himself was aware of) thou hast said truly, and judg'd thy self as an unjust, and evill doer, in begetting in peoples minds Bad Opinions of Good men, and justified the Qua. as a generation of Iust Ones against thy will.

T. D. Thou say'st thou shalt blow away the dust the Qua. raise with their Feet.

Rep. Throwing Dust in the Aire, casting mists▪ and thereby blinding men from seeing the Light and Gospell, that's the work of Demetrius the Silver Smith, and his Companions, who by the craft of holding up false Worships had their wealth, and not of Paul, & the Qua. who are men of like occupati∣on with him, these make no Trade of Preaching, much less of hiding the Gospell, as ye do, but seek to publish it freely, and what in them lyes to make it without charge.

T. D. Thou shuttest up thy Epistles to thy Reader, with thy short Prayers to this purpose, that th••se men (the Qua.) may proceed no further, but that their folly may be manifested to all men, 2 Tim. 3.9. And that we henceforth be no more Children, tossed too and fro with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive, but speaking the Truth in love, may grow up into him in all things, which is the Head, even Christ, is the earnest Prayer of,

Thy Servant for Iesus sake, T. D.

That thou maist not know the depths of Satan as they speak, Rev. 2.24. But maist hold fast that Doctrine which thou hast already, v. 25. is the Prayer of

Thy Servant in the work of the Gospel, T. D.

Rep. Thou art very full of these ejaculatory supplications, but thy ejaculati∣ons against the Qua. be ever too short to enter into the Eares of the Lord of Hosts, to obtain ought of that thou desirest: thou maist save thy breath, and keep thy Darts to thy self, they do but reflect back upon thee, dream what thou wilt in the darke, as to thy audience and acceptance, we know, as well as he who e eyes Christ opened heretofore, Ioh. 9.24 to 32. that God heares not sinners, much less such as thou art, who not only beleivest thou maist, but even must sin also while thou livest, and so regard'st ini∣quity as to plead against those as broaching of the Devils Doctrine, who plead a perfect purging and freedom from it in this world. Wert thou a Worshipper of God, and doer of his will (which none doth while he sins, though thou dreamest men may be in a justified Estate while Commit∣ting of Adultery and Murder) he would heare thee, for his spirit would then guide thee to aske according to his will, and such things only as are well pleasing in his sight, and to make intercession for his Saints, and not against them, as thou often dost; and thou should'st know also as they do, that thou hast the things thou desirest of him, 1 Ioh. 5.14, 15. but poore wretched

man that thou art, its now quite otherwise, thy sins lye at the doore, and shut out thy Cains Sacrifices from comming up as incense in the sight of God, so that thou fallest and loosest daily more and more for all thy Pra∣yers: the Qua. both have and will proceed yet further, and by the Wis∣dome of God in them will both the Lyars & the Ly••ns mouths be stop't at la••••, and thine and thy fellows folly be manifested to all men, as that of old Iannes and Iamb••s was, who in their corrupt minds withstood and resisted M••ses and the Truth, 2 Tim. 3.9. and while thy self, and all that heed the wind of thy Doctrine, unless ye take more heed to the light within, shall be henceforth, as ye have been hitherto, as Children tossed too and fro, and driven, like the Weathercock, which way so ere the wind blowes, and turned about (as the Priest and his Parish ever hath been) into what posture, mould, or mouldy Religion soever the times happen to settle in, the Qua. who are stated on that Corner Stone ye builders re∣fuse, on the su•••• 〈◊〉〈◊〉, the R••••••••f ag••s, Christ the Light of the world, and Life of all that hear his Voyce, will stand upright, and not fall, nor be wi••d••d about any more by the ••light of the Shepheards, that have driven them from Mountain to Hill in the dark and gloomy day, nor catcht by the cunning Craftiness, whereby the Clergy lye in wait to deceive, but know (not so as to own or approv••, yet so as to •• Sc••••n and disprove) the depths of Satan (as they speak) and when thou and thine shall be forced to let go what ye have and hold•• and hold forth for the Doctrine of God by traditi∣on from men, the Qua. shall hold fast what Doctrine they have already learnt from God himself, and shall, not in that thy Complementall form of words, who (as the old Servus Servorum D••i doth, when that he may be D••m••rus D••mi••orum is that he more desires) subscribest thy self thy Servaut in the work of the Gospel for I••sus sake, while thou art indeed one of those Master Ministers that serve for filthy Lucres sake against both I••sus and his Gospel, but, denying your usurped Mastership, be made able Ministers of the Gospel or New Testament, not of your dead Letter, but of the Life and Spirit, and speaking the truth in Love, (and not lies in Envy and Hypocrisie as ye do) grow up into him in all things, even into his likeness, and the Image, measure, and Stature of the fullness of him, who is the Head, even Christ; into whose likeness, though ye live like the Devill here, ye look to grow in the world to come only, and not before.

Thus far as to thy petty pair of painted Prologues, and as (really) pite••s, as (seemingly) pious Apologies, or Epistolary Prefaces to thy two Paultry Pieces.

CHAP. II.

Now as to thy two more Notorious Narratives, whereby, as by the Epistles on the one, so thy two Butterflies are on the other side, as with so many wings born up and furnished to fly apace through the world, that is in love with lyes. I shall need to say the less to them, by how much some of the many lves that are laid down the••ein are already laid open to the view of all in his Reply thereunto, stiled the Devil; 〈◊〉〈◊〉i g••d by L.H. who together with my self and others by name, as well as all the peo∣ple called Qua. are most Egregiously abused and belied therein.

Nevertheless since thou art so impudently obstinate in that course of prating, printing out of lyes, as to this day rather to justifie thy self, then (which would farr more become thee) to judge thy self as an evill doer in so doing, that all such as have not devo••ed themselves to be deluded by thy deceitfull doings, rather then to know the truth concerning the Qua. in such matters, wherein thou as falsly as f••wly accusest them, may beware of beleiving thee any more, as many do, by implicit Faith; I shall give the world a further tast of that Light, Treacherous and lying Spirit which speaks in thee, as it did in the false Prophets of old, who blinded the peoples eyes with their many mis-reports from receiving the truth the true Pro∣phets told them, which lying Spirit proves them sufficiently in whom it is (how ere they may stile themselves so, as thou T. D. dost) to be no true Ministers of the Gospell. Report (said the old lyars of Ieremie) and we will Report it, raise but a lye, and wee'l send it abroad farr and neer; So T. D. fee p. 1. of his second Narrative, appeares to have certain Emissaries, and Earewigs, that go out and gather what unsavoury materiall's they can rake out of the Excrements of the Qua. and such dunghilly stuff, and lyes, and bad Constructions of good actions, &c: as are either made by himself, or made ready to his hand by his Agents, he layes by him, and trussing his tales together into two Tractacles or nasty Narratives, as Antickly Annexes them as Appendicular at the fagg-end of his other fancies; Bagg and Baggage fit for nothing more indeed then to sollow in the Reare of such pittifull Pole∣micalls, as the two pieces are they are annexed to.

T. D. Thou stil'st the materialls of thy two Narratives Remarkable pas∣sages and matters of undoubted Credit.

Rep. Remarkable they are indeed, and so much the more by how much they are for the most part either apparently foolish, or flatly false, and where true (as some few of them are) either miserably mis-represented, wrested and perverted to wicked ends, or untruly used as premises, from whence to inferr thy most abominably false Conclusions, and to confirm other men in bad opinions of the Qua, whereupon for the truths sake, which

thouseekest thereby to bring into contempt, I shall here Remarke the most Remarkable of them: and the rather first because in thy second title page thou so malepertly Challengest any to disprove thee in the words of Iob, say∣ing if it be not so now, who will make me a Lyar, and make my speech nothing worth. 2. Because even in this very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or nick of time, wherein my Ener∣vation, or discovery of the Nakedness of thy two Narratives is but now new∣ly come under my hand and pen, in order to its passage through the press, whereat I write this, I am presented with a third printed Toy of thine T.D. to the same Tone, stiled the Lye Returned to Luke H••ward, or a Vindicati∣on of Thomas Danson Minister of Sand••i••h, from the Imputation of belying the Quakers, wherein thou sayst L. H. in his, called the Devils Bow unstringed, is impudent in denying severall matters of fact charg'd upon himself, and others of his perswasion, in thy two Naratives, and in representing thee the Publisher thereof as a Forger of Lyes: in which shuffling Trifle, or sorry shift of halfe a sheet (for 'tis nor more, nor better) of (meer wast) paper, as closely as thou conceivest thou hast lapt and laid thy self up as in a bed of Lavender, and in thy Vipe••ous hissings, and Lyings against the Light Lyest hid (velut An∣guis in herba) among such silly Seers as See with thy eyes, yet thy new Bed of Lyes is too short for thee to Lye long at ease upon, and that half sheet of thine is a covering too narrow for thee to wrap thy self in from the wrath of God, as well as too ragged, and tottered, and torn, and thin (if 'twere a whole one) to shelter thy shame from the sight of such as see by the Light of Christ, who view thee in all thy venomous ventings of thy malice through the thickest Vail thou seekest to shrowd thy self under: nor will thy certifi∣cates obtained, & procured by thy self & published under the hands of thy pair of (Iohns) viz. Io. Laigneile, and Io. Davis of Dover, one of which I love so well as to tell him that if (as the Proverb is) he play not Iack on both sides 'twill be the better for him; nor of thy pair of Unminister like, Mr. Williams, Russel•• and Wingfield, who will never Win the Field with lyes against the Children of the Truth; nor oft' other Thomas, viz. thy part-Taker T••omas Morris, who is as very an Infidell toward Christ Disciples, till he see and feel our Testimonies to be undeniably true, as thy self, and all the three other Thomasses, that are so ready to sweare, what ere thou sayst; nor the self contradicting Testimony of thy Trustee Mr. Vinter Minister of Coue∣wold; nor any other of thy despicable disproofs so moderate the matter, but that thou wilt appear to be a Foster-Father to those Forgers of Lyes, who have brought thee into the praemunire of publishing, to thy own shame, what their heads have hatched, and their pates prepared for thy pen, and put upon thee to p••int and publsh in thy folly to all the world, as will by and by appear in the examination of each of thy Lyes, as thy Lye laid down in thy last Narrative.

T. D. As to thy Tale of L. Hs. Sending his Horse and Man for me to be a•• a d••scou••se appointed between him and W. Russell a Priest, and that his man was seen to come out of Dover on his Horse overnight, and myself s••••n to Ride into the Town the next morning upon the same Horse; which story thou tellest for truth, with such Confidence too, that besides that forementioned com∣mon Epethite thou givest to all thy lyes, viz: they are of undoubted Credit, thou here addest that it was manifest I was se••t for on purpose, and that in

denying it we Ly•• and have not so much morall honesty as to speak Truth in mat∣ters of Fact, and such like.

Rep. I here as L. H. hath also done, declare against that manifold piece of Na••ra••ive so P••mpu••ly predicated, as a most A••rand manifest Lye in every inch of it, as having no truth in it from the Head to the T••yl, that I can find, f••om one end thereof even to the other; for nei∣ther did L. H. send his Horse or Man at all for me o're night; nor did I ••ide into D••ver on L. Hs. Horse next morning, but on a Black H••••se, plain enough (if these Lya••s had not been blind) to be di••cerned from L. Hs. White one, and that in the afternoon too; neither was the discourse be∣tween, or appointed between L. H. and W. R. but E. B. and W. R. nor did E.B. send for me, but a letter to me only, not knowing of my comming, but desiring my answer only; neither did I know at all that any discour••e at all was to be till I came into the Town; nor was there such a word spoken by L. H. (in my hea••ing) that he would now leave the discourse to me; nor did L. H. so much as by desire engage me in that di••course (though some few things I said in it) any more then he engaged me to come to those disputes at Sandwich, which (saving thy lyes in that particular ore and ore againe repeated) was just no way at all, though hearing of a dis∣pute to be there, I was there with other friends: By all which Remarkable Passages, whether thou hast not marked out thy self, and thy Tal••-bearers more then the Qua. to be men that have not somuch morall honesty or to speak truth in matters of fact, let all true men Iudge; nor is all that in thy last half sheet of any Validity to disprove this, which I say and averr to be the truth as in the sight of God, who will Judge between you Lya•••• and us, who as little Con••cience as thou sayst we make of Lying, have herein said the very Truth, and shall be beleived against thy Tattle, notwithstanding the sleeveless Testimonyes of W••lliam Russell and Th••mas Morris, whose Certifi∣cate, which thou ••ettest to put an end to the contest, conclude nothing to the contradicting of whats here said by me. And thus into the pit of thy own digging for us art thou fallen thy self, and in the same Labo i••uh of lyes, wherein he lay turking for the Innocent, hath the Lyar lost, and left him elf not a little in the Lurch.

T. D. Thou tellest a Tale that a dying Qua. at Dover, said, He exp••cted Salvation onely by his good works, and not from Christ: in witness of which thou bringest Io. Davis Minister of Dover.

Rep. Thou hadst abused Io. Davis, as grosly as thou dost thy self (but that I see by his Vnderhand Testimony inserted in thy half sheet, and his non-complaining of thee, he is willing enough to be so abused by thee, and so I am the less willing to vindicate him, sith volenti non fi•• i••i••••ia) by offering in thy Narrative to Summon him in Print, as a witness of that, which he himself had no otherwise than by hear-say from another; for hereby thou expo••est I. Da. together with thy self, to the iust censure of Ignoramus, whilst its well known to all (save such as either are, or else, in enmity to the Truth, are free to be counted Idiots) that as in f••o Dei & verae Ecclesiae, he is no true Minister, or Witness of the Word of God, who stealing his Testimony, and the words he speaks out of the writings of the true Prophets, declares what himself never saw, felt, nor handled

of the word of life, so vel in foro hominum, even before men in their earth∣ly Courts of Iudicature, that man would be deservedly cast forth with shame, as no lawfull Witness against a living man there p••esent, much less against a dead man not capable to speak for himself, who should testifie it as an undoubted truth that he spake Treason, and from thence accuse all that mans Kindred also to be Traytors, and yet confess he was no Ea••e∣witness of his words, but only heard a Third man say somewhat to such a purpose: And how Iohn Davis can be such a competent witness to the world of the words spoken by the dying Quaker, as thou set'st him down for, or any more then a presumptuous Intruder into, or Talker of what he hath not heard, but only heard of, my eyes, which are not so dim, but that I can Divine the Divines to be in the dark, & to Divine lyes to each other, do not fee; howbeit let every one see not with my eyes, but with his own, as to the case in hand. But I. D, when he was backbiting the Qua. to thee in that Tale, and tickling, and scratching thy Itching ears, which (as false tongues do) love lying words, and feed on meer Fables more then truth, thought (perhaps) as little as thou did'st of the likeli∣ness of the Quakers Printing, to be brought so openly on the Stage about it, as now he is, and that with so much the more shame, by how much he seemes to have play'd B••-peep between both partyes, and by that his se∣cond hand Testimony to have ••erved two contrary turns at once, viz. L. Hs. and thine too; or else its like he would have kept his hea•• say to him∣self; but now he is justly left of the Lord to manifest himself to be one, that would fain seem to hold with the Hare, though he runs with the H••und open mouth at her to devoure her, having (since he seemed to side with L. H. against thee) in his last testimony obtained by thee, and obtruded upon the world, made himself obvious to the view, of all to be a Sidesman with thee in thy viperous spirit against us, and one who would (Balaam-like) Divine us into the denomination of Papists, if he could tell how; but as such Concurr••rs as shew their teeth much; Seldome bite very deep, so 'tis now; the curst Cow's have short Hornes, and your uncertain Certifi∣cate can stand but for a Cypher at most, that signifies nothing, but that ye would ••ay something in disparagement of the Qua. if ye could tell what. Something it seems was affirmed by some body, yea by the Qua. Brother, who (as their own-Brethren usually do, Isa. 66. for Christs name sake). hated tho••e that hear Gods word, and tremble at it, and are therefore in scorn called Qua. to such an effect, as if the dying Qua. had said he look'd for Sa••vation by his own works, and not by Christ; wherein, if he doth not (as many in D••ve•• and Sandwich have done as bad) pu••posely bely his De∣creased Brother for the sake of his own malice to the Qua. yet I know he did (at best) as much mistake him, as T. D. mistakes, & either blindly or maliciously mis epr••sents me to the world as a looker for Iustification with∣out Christ by my own works, which I have long since denyed as dung for those that Christ works in me; for howbeit I shall not here meddle point blank to prove a Negative; yet thus much I can say in disproof of your hasty Affirma••ve; I my self, who know his principles to have been no other then to expect Salvation by Christs works in him only, and not his own, was with that said dying Qua. in the time of that sickness, whereof he died, and

in as deep d••scourse with him (I believe) as that his meer fleshly Brother was, who hath so abused him; yet I heard him utter as nothing at all to that effect, so not a little to the contrary: and so I leave this your Tale of a Tub (as I found it) with the Bottom out, to take place in such hearts as are given ore to strong delusion to beleive your lyes that they may be damned, for no entertainment will it find among such as receive the ••••ve of the Truth that they may be saved: yea, as thou sayst, in p. 3. of thy half shee••, of that fig∣ment of your own, viz. that I was sent for t•• Dover by L.H. to the dispute with W. Russell, That I came on other business will hardly be beleived on the word of a Qua. &: so say I in thy own words of both this, and that non entity of your own Creating, and of William Wingfields m••srep••••sentation of L. Hs. words also, viz. that those words were spoken by L.H. as W.W. sayes (conf∣dering the three Testimonies that his words were otherwise) and those al∣so by the dying Qua. as thou ••et'st them down, upon the best evidence thou giv'st of it, from either the Qua. fleshly Brother, or thy Spirituall Bro∣ther I. D. will hardly be beleived upon the word of such an envious Qua∣reller with the Qua. as thou art, by them that know how little Consci∣ence that sort of men (among whom thou art not the least) make of lying against them, and against the truth.

T. D. Another story thou tellest of a Qua. that came into the Savoy Church and made such a dreadfull noyse, as seemed to be of the Devill in him, and so sad∣ly afrighted the people, that some ran one way, some another to secure themselves from the danger they apprehended was near them, and necessitated the Minister then Preaching, whom thou callest Mr. Hook to hold his peace as Witnesses, of which the said Mr. and Mrs. Hook are cited.

Rep. A palpable evidence (if the Devill had been in him as truly as ye suppose it) how little of God is in your Christian Congregations, and in your Churches and Ministers, that the Devils bellowing out of the mouth of one unarmed man could make the Minister hold his peace, and affright and put to flight his whole Church before his face: Who so hear∣kens unto Christ dwells safely, and is quiet from feare of evill; he is not afraid of evil tidings, his heart is fixed trusting in the Lord; he is kept in perfect peace, his mind is sta••d on the Lord; he keepeth himself that the wicked one toucheth him not; he resisteth the Devil, and makes him flee, and gives not place to the evill one: but a token rather it is that the Power of God was of a truth, in the man, who ere he was, in that the D••vils trembled in the wicked, whom he possesses, & were so astonished at his presence, for hic murus Abaeneus—nil conscire sibi nullapallescere culpa; as this is the Brazen Bulwark, and im∣pregnable fort that true Saints have such Rejoycing in, as all the Devills in Hell cannot impeach, the Testimony of their Conscience, that in simplicity and Godly sincerity they have their Conversation toward God and all men, so the Sin∣ners in Sion are afraid, and fearfulnes•• surprises the Hypocrites, and being con∣scious to themselves, that no good belongs to them, they wax pale at the sence of their own iniquities, as if the Devill were comming to fetch his own; the name of the Lord is a Terrour to them, a dreadfull sound of dan∣ger is alwayes in their ea••es, and they are Magor-Misabib fear round about, and a terrour eternally to themselves, so that they are in great fear where no feare is, as to any outward appearance, or occasion of it, much more

when the Lord himself begins to roare out against them, and thunder upon them out of Sion, who••e ••o••ce is as terrible among the Sinners, as the De∣vills is contemptible among the Saints, yea their own evills per••uing the wicked, they flee some••imes when no man persues, but God being in the midst of the Congregation of the R••ghteous, they are ever as bold as a Lyn.

T. D. Thou tellest of a woman, one Mary Todde a Qua. that at the Bull and Mouth, while her friends were speaking, pulled up all her cloaths above her middle exposing her Nakedness to the view of all in the Room.

Rep. I see if thou canst not get it by Hook, thou wilt get it by Crook, if thou canst, but thou gettest nothing against us by either; for as the Tale that is testified by thy Master and Mistriss 〈◊〉〈◊〉 makes as little against us to thy purpose, were it as perfectly true, as its probably false in some part of it at least (for I cannot learn that there is at Lord. such a one as Wil••: 〈◊〉〈◊〉▪ that is owned as a friend among the Qua.) So this 〈…〉〈…〉 thou 〈◊〉〈◊〉 the Qua. in above, was done by one that was a Rom•••• (and not a Qua.) whose R••nting abominable practi••es the Qua. whom thou callest her friends, are more at e••mity with then thy self; nor will thy 〈◊〉〈◊〉 in the Margin thy Eye-witness T. Cresset (C••••rurgion) Cure and S••••v•• thee from the ••ust censure of a false Accuser of the Qua. to whose score thou w••••nes•• down all the Rudeness, that by the Rabble of their and the Truths enemies is, in absolute hatred of both them and it, acted ever and 〈◊〉〈◊〉 in their Assemblies.

And albeit thou ••••innest over this thy 〈◊〉〈◊〉, and 〈◊〉〈◊〉 business in thy last 〈◊〉〈◊〉 piece of work of half a 〈◊〉〈◊〉, by the Certificate of Iohn 〈◊〉〈◊〉, as thou didst bolster it up before by Th. Cressets Testimony in thy Narra∣tive, which I. Lag•• (as far as his envious assertion will assure) assures thee, who very con••••dently ••akest on thee to assure the world thereupon, that the Quak. at Lond. acknowledge the said M. 〈◊〉〈◊〉 to be one owned and 〈◊〉〈◊〉 by them, I here contrariwise affirm (whatsoever some certain Qua. that under that name shrowding themselves to do mis∣chief to the truth, as the false brethren did of old, by whom Paul was in peril, might say to I. L.) that the Qua. in London do disown and deny both M. T. and her ill carriage in that particular: so that instead of mending thy ill matter, thou hast but made it worse, and redoubled the lye, thou wouldst have lickt the lyars whole of.

T. D. Thou tellest of a Qua. that at Alderman-Bury, on a Lords day, while the Psalm was singing, gat up into the Pulpit with his Hat on his head, and ser∣ting his breech upon the Cushion, fell to sewing.

Rep. A great piece of business, for a man to be so sharply censured for as he was who did that. Our Princes and Priests in these dayes have for∣got that the Lords Prophets of old were moved to do as strange matters as that, or any other thing that is done in the Spirits motion in these dayes by the Qua. as a sign to a wicked and adulterous generation, when the Lord, being wearied with the multitude of their sins, began once to loath their most solemn sacrifices, and to defile all the coverings of their Idols, and to slain the pride of all their fleshly performances, and to 〈◊〉〈◊〉 no pleasure on their best observations and oblation••s, and to snuff at their sacred services as at a stink¦ing smeak coming up into his nose, and to turn the songs of their Temples into howlings, and to cause children to oppress them, and very women to rule over

them, and to stir up the babes and the base ones, to behave thems••lves boldly a∣gainst the honourable and antient, and to cut off both the head and the tail of a people, even the antient and honourable Rulers, which are the head, and the Prophet that teacheth lies, which is the tail, and to spread••dung upon their faces (and that's more than a mans breech upon a Pulpit Pillow) even the dung of their s••lemn meetings, and to sweep both one and t'other away together, and (in short) to throw no less then shameful spuing upon all their glory.

Doth this offend you, that the servants of the Lord are now made signs so far as to sit covered in your Mass-houses, in reproof of your singing Davids Psalm with S••uls spirit, in such Meeter as I. H.T.S. Q. Elizabeths Fidlers have moulded them into, and in ••uch manner as some Priest, Clark or Sexton sayes them lineatim, by a line at a time before you, O Lord I am not puft in mind, I have no scornful••ye, all ••he night lo••g wash I my Bed, and much more to the same Tune; wherein most of your people mock God, and sing more lyes to him than t••uths, whilest they are as hough••y and sc••r••ful as ere they can look, and o far from making their Beds swim, and their eyes gush out with tears for sin, that they rather are both full of daily Adulteries, and defiled with nocturnal uncessant uncleannesses and pol∣lutions? Does this offend you, that a man should sit and few upon a Cushion, in rebuke of you•• sottish igno••ance, who limit the Lords day (which is an everlasting holy Sabbath or ce••ation from all mans own words, works, thoughts and pleasures, typi••ed by the seventh day, which ye now confe••s is no more holy than another) within the narrow lists of one day of the seven, and not the seventh neither, which God in∣stituted for a time, but the first onely, as if ye were then onely, and on the fasts of your own appointment for a day bound to serve God in some certain outward shewes, and then at liberty to serve lust, self, flesh, sin and the Devil all the week beside?

Doth this offend you, that as an Ecce signum, any true Prophets Tayl should come neer the s••ft Cushion, over which the Prophets that teach lyes who are the Tail, lean and lye, talk for money, and do their business in order to the getting in of their gain from their quarters, and follow their calling twice o•• thrice a week, and work upon their T••ade, which (unless they would come freely to give what freely they have received, and speak more truth than they do) is not half so honest as that of a Tay∣lour sewing of a garment?

Do these small matters (which yet as despicable as they are in your own eyes, are of more moment to you than ye are aware of) offend and oc∣casion you to stumble? (O ye Priests) what if ye should ••ee men made to go naked, and sit naked upon your Plush-Pulpit-Cushion? and annoy them with very Dung before you, for a Sign to a seemingly Saint-like seed of Ser∣pents, whose own righteou••ne••s, which they count gain, is as very dung in the sight of God? such a one would be a greater stumbling-stone in thy eyes T.D. and of thy offended fellows; yea, behold ye despisers, and won∣der, and perish, such works and strange acts as these is the Lord working in your dayes, the mystery of which ye can in ••••wise believe, though ever and anon done in the sight of 100ds; yea, how have many been pressed in Spirit to pass naked into your Mass-houses, and streets in Cities and Towns, and to do what ye deem defilement, as signs from the Lord, to shew the

nakedness and stark-stinking shamelesness of this most impiously impudent and impenitent generation of professing Priests and People, who are apparently as rich••, Landic••a her••self in letter, and increased with goods, and needing nothing of Christs own councel & light in their own consciences, not know∣ing th••mselves to be poor, and wretched, and miserable, and blind and naked: And yet all this and much more no more than was done at the Lords command of old by the Prophet, which was a fool, and the spiritual man, that was mad, in the eyes of the blind Priesthood of that age, wherein he lived; witness Isaiah, who went naked and bare-foot three years, for a sign and wonder to Egypt and Aethiopia, Isa. 20. And Ieremy, who brake a Bot∣tle in Tophet, in token that the Lord would make Iudah as Tophet, Jer. 19. 1, 10, 12. and put bands and yoaks on his own neck, and sent yoaks to several Kings, as a sign of the slavery they should come into, Jer. 27. And Ezekiel, who was dumb, and bid to eat and drink with quaking and trembling, to mingle his Bread with Mans Dung, and made to mingle it with Cow Dung in the sight of Israel, as a sign of that defiled polluted bread they should eat among the Gen∣tiles, and to burn a third part of his Hair, and smite a third part of it with a Knife, and scatter a third part of it with the Wind, and bind a small part of it in his skirts, to shew the famine, sword and dispersion of Israel, and salvation onely of a few, Ezek. 3, c. 4. c. 5. and dig a hole in his house, and remove his stuff in their sight, Eze. 12. And Hosea, that was bid to love an Adulteress, and a Harlot.

T. D. Another example (as thou callest it) as Remarkable as this, Thou sayest was in Christ-Church, Octob. 6. 1659. where on a Day of publique Thanks-giving the Parliament, L. Major, Aldermen, Common Councel, and Officers of the Army being met together to hear Dr. Homes & Mr. Caryl, appointed by the Parliament to preach before them; two Qua. made a great di∣sturbance in the very presence of Authority.

Rep. By the humane Autho••ity (it seems) of the Parliament themselves two Ministers, of mans making, were appointed to preach before them, and by the Divine Authority and Power of God himself, two of his sending were appointed and pressed in Spirit, to bespeak them in his Name to another purpose then that of those of their own chusing; for whereas they had chosen to themselves such as should Prophecy to them not Truth, nor right things, but deceits, and such smooth things, as were pleasing and suitable to their dainty Dreams, thanksgiving-thoughts, sweet sacred solemnities, fained festivities, vainly hoped, self-promised unities of that joyful day, the Lord had chosen Seers, who saw beyond all this, and divined a storm through all the••e their Idol-coverings draw near upon them: but to these Seers and Prophets they said (as the same Seed did to the same sort of Seers, whom God sent of old to a Rebellious people, lying children that would not hearken to the Law of the Lord) See not, Prophecy not; Soft and Gentle, and not Right and Rough things are agreeable to to the duty of this day: the Qua. speech, the words whereof I have set down in the Margin, * 1.9 referring both thee T.D. and the Sandwich doters

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on thy dowby-doings, to a Printed sheet ••old by Tho. Simmons, at the Bull and Mouth, stiled, the Prophet approved by the words of his Prophecy coming to ••ass, where ye may read the residue of the Message from the Lord, in that place of the Popish Priests consecrating, falsly called Christ-Church in London on that day, was deemed such a disturbance as was punisht with an orderless New-Gate imprisonment by the multitude at the present, & ratified by the Rulers order, when they were more at leasure from their voluptuous feasting; which iniquity of appointing men to preach to them in their own wills and time, whether God appoint them, yea or nay, of de∣spising the true Prophets true Words, and trusting in the fraud of the fulse ones, and in their own perversness and staying thereon, Isa. 30.9, 10, 15. was then unto them, as it ever was to the same generation, as a breach swelling out in a high wall, whose breaking came suddenly as at an instant; for by the 13th of the same month they, who were so hand in hand against Righteousness, were turned tail to tail against each other for their wickedness; yea, the Lord spared them not, but brake them as the breaking of a Potters vessel that is broken in pieces; so that in the bursting of those brittle Potsheards of the earth, there is scarce found a sheard of so much u••e as to take fire from the hearth, 'or water withal from the pit.

Now as to the very great distu••bance thou sayest they made, this is but the old Tone of the Tithe-taking, Tide-turning, Tune-serving, Truth-belying Teachers, and the wonted out-cry of that Noun-Adjective Ministry thou be∣longest to, that cannot stand, nor subsist of themselves, without leaning for encouragement, defence, assistance and maintenance to mee•• humane Laws, to prop them up in the propagating of their meer humane Gospel; who, like the loud-lying women, that having no better shift than to cry whore first, are ever hideously bellowing out against the Qua. to the tune of Heresie, Here∣sie, disturbance of the Ministers, to the Magistrates; so that if any Qua. come quietly in, and speak, or do but ask that Reason, which every Christian is bound to be ready to give of his hope to every one that asketh him in meekness and feare, they strait call out to have them Punisht, as the Iews neither did, Act. 13. nor do at this day; which said Ministers being in propriis Talpae, in alien is linces, are more sharp-fighted towards the good behaviour of one Qua. quietly questioning with them, or saying any thing to them so∣berly that is of God, then the misdemeanour and tumultuousness of twenty of their own unquiet Spirits, stirred up by the Devill to call us R••gues-Faces, Quaking Doggs, to break Windows, and bring in D••ggs to fight, and such like beastly and Bear-like behaviour in our solemn Assemblies, till they are wearied with their own Pains towards us, and our Patience to∣wards them under it, as well while we are speaking, as we are moved of the Lord, in our own allowed meetings, as in theirs: witness their leading a Bear through the place, where the Qua. were Preaching pub∣lickly at Hith: and also the rudeness of some of those that are under thy own Tuition T.D. at Sandwich, and belonging to the Flock thou there feedest, or rather feedest on; who when G. F. E. B. my self and many others were publickly met in quiet in a place of our friends procuring, shrew Stones and Gunpowder squibs that fired among us, not so as to move us to cry out to the Rulers of Disturbance, yet so as to give good occasion

to the Lord to permit (though ye forget it) a sad fire to fall out within the Town, no longer after, then the next morning. Thus ye men of Sin make men of God offenders for a word, and hate them, as of old they did, that reprove sin within the Gate; so that when any such stirrs arise upon occasion of the Gospels preaching, as did in the Prophets and Apostles days, which the Lords Messengers now are no more accessary to, as causes, then they then were, its still laid to the doore, and put on the score of Truth, and the Tellers of it, which, because none else will own it, must hear it, till against the foul mouth'd Beast the Lambs innocency be cleared as the light, which till then may truly say of all mischief that falls out, where he utters his voyce, Cum nemini obtrudi potest itur ad me: The Lambs cau••e is better then the Wolfs, when charg'd by him for troubling the wa∣ter with only drinking at the Fountain, but the Wolfs Teeth are sharper then his, and therefore the Innocent must be devoured. And whereas to such like tales as thou hast told, as abovesaid, thou prefixest the conclusi∣on thou inferrest in these words, viz.

T. D. What affronts these wretches offer to the Worship of God is notoriously known.

Rep. I ••ay your Parish Worship is not so truly the Worship of God, as 'tis true that ye so call it; but that of the Qua. who Worship him in Spirit and Truth in the inner parts, which ye are out of, which those poor Wretches your Parish people are, by your lyes, instigated to offer such abo∣minable affronts to, as Bea••ings, Buffetings of men in, and draggings of them o•• their own meetings (as are notoriously known all the Land over) is the true Worship of God indeed, which (except ye repent in time O ye Priests and Parish-people, and own the truth) 'twere better for you and them that ye had never been born, then offer such affronts to, as ye do: but full well may ye offer affronts to our Worship when ye stick not to do the like to your own Rule of all worship, even to that ye call the Word of God, for if the Scripture, which is a true writing of it, were as truly the Word of God, as ye say it is, ye bawlk not, as occasion is, to do despite to that, witness the ungodly guise of those Giddy Heads about Westminster, who when by G. F. holding out the Bible to them, they were askt in the mid'st of their mad hurlings of Mud and Kennell dirt (as they mostly do upon the Qua. in their meeting there) to this purpo••e, whether they would do such despite unto the Scripture, which they say is their Rule and the Word of God? ceased not to be dirt that their Word of God, any more then they did from dirting him, who held it out to thorn.

T.D. Another of thy Remarkable passages, in the first Narrative, is of one of our friends, who by a meer mistake, charged one of your Ministers, Peter Domsell, who was cleare, instead of another, who was guilty of it, as slandering me falsely with taking pay from the Pope.

Rep. Which mistake of one man for another, though confessed freely and publickly by our friend (which is more then for your many flat lyes against us, we can expect ever to extract from you) and thereupon (with much ado) professed by you all fit to be never more mentioned to him, yet is not only reckon'd up by thee in print, p. 56.57. to the shaming of him, if thou could'st, but also to thy own shame of a single slip

••gregiously multiylyed by thy lies about it, into severall unsingle ••ordid shifts, and double dealings which thou falsly fatherest, and fainedly fast'nest on him and me too.

T.D. First thou say'st he pretended to say that he said (from the Lord) as one immediately sent of him so to speak, and yet was mistaken as to the right man: whereupon thou concludest the Qua. as far from infallability in Doctrine, as in matter of fact.

Rep. Which is but a silly conclusion of thine, if it had so been, and con∣trary to thy own principles; for if Christ knew not Iudas to be a Devil, and so cho••e him for his Minister upon that mistake, as thou (little less then Bla••phemously (intimatest p. 36. for in truth Iudas was no Devil when Christ chose him, and yet Christ was infallible in Doctrine, though (Secundum te, who ignorantly so fanciest) ignorant in that fact, why may not a mistake in a matter of fact stand now with infallibility in Do∣ctrine?

T.D. Thou sayst I holp him with a ly••, saying he said not (from the Lord) but (in the feare of the Lord) so that the people then Houted at me.

Rep. For all the then 〈◊〉〈◊〉, and the still stout standing of thy Rout of rude ones to the contrary, I still say the same (viz) that he ••aid not in thy pre∣tended phrases of (from the Lord) or (as imm••d••ately sent of him) but (in the feare of the Lord) which may be consistent with the mistake of one Person for another, or else tell me T.D. (for ad hominem I now urge) how Isaac mistook Iacob for Esau, and Paul wot not that was the High Priest, when he term'd him a whited Wall? Yet what a stirr, what a ditty, what a deale of Do mak'st thou in aggravating that diminitive business, till, by the rash Rendition of it, thou Render thy self as Ridiculous, as P. D••msell himself, whom it most concern'd, then did, who (like one that to kill a Gnat, which makes his Nose Itch, strikes so hard as to make it bleed) was so over obstre∣perous and frivolously fervent in his own defence from the offence of that Fly (and more would have been, if for sham•• ye had not stopt him) that he offended himself more otherwise, by stirring up thy light-spirited people to Laugh more at that folly, which then fell from himself, then to Lament the innocent injury, which befell him as from us.

T.D. Thou sayst, that the Reader may see how great a stress we lay upon small matters, thou wilt tell him a true story (which perhaps may move his Laughter) that a Kinsman of D G. offering to salute her, she went two or three steps back with these words. I have renounced the Devill and the flesh long since, prethee, forbear that custome of the world: and that these things thou thought'st good to add (at the desire of some worthy persons) that the world may take notice not only of the wickedness, but of the absu••dity of these peoples (the Qua.) principles.

Rep. This last part of thy first Narrative is not a more true, then strange story, & as Ridiculously Related, as it is a Ridiculous Relation: What if thy Kinswoman D. G. refused thy offer to salute her at thy hou••e, because she could not conscientiously close with thee * 1.10 in the Carnall course of that Customary Complement, which in the world it self weares out now too, and begins to Savour (••o far is it from the Christian) plus Coloni, quam Aulici, more of the Clown, then of the Courtier? must thou needs be so obstrepe∣rous

in Print against her for it? Thou dost it to shew how great a stress we lay on small matters, but thou shew'st indeed how great a stress thou lay'st upon the small matters, and how bad a Construction thou puttest up∣on the good intentions of thy own Kinsfolks, when they are (as thou Ironically Term'st it p. 56.) of that perswasion of Quakerisme: Thou dost it to move thy Reader to Laughter at her and our Wickedness and Absurdity, but if he be one whose heart is not among the Wise in the House of Mourn∣ing, but among the Fools in the House of Mirth, he will, with Laughter thereat, take much more notice of thy own. Thou thoughtest good (though thy thoughts in it were not good) at the desire of some worthy friends to do it; A worthy peice of business indeed, like thy self, and tho••e worthy per∣sons, who desired thee so to do, to add at the end of thy Renowned Narra∣tive of Remarkables, as it were to Pin the Basket to bring up the Reare, and, as some weighty substantiall matter, to adde weight to the rest of that Win∣dy, Frothy, Husky, Chaffy stuff, and matter of Story, with which thy Book is abundantly Stored.

Had'st thou been wise, thou might'st have learnt of thy Kinswoman to do the same that was undertaken for thee long since (viz.) to forsake the Devill and all his Works, the Vain Pomp; and Glories of the world, so as no more to follow, nor be led by them; but now in this thy Printed Publication, and so Iack-Pudding-like a Passage at the very Tayl of all thy merry matters and lying Tales of the Qua. to move thy lewd, more Risible, then R••asonable Animals to Laughter at them, thou hast rather vented thy own vanity to the advantage of the truth, thou treatest against, then disparag'd it, having acted herein much below that Gentility, Civility, Courtesie, Common huma∣nity and ingenuity, that becomes one that calls himself a Kinsman, and would be counted more then a common Christian, by not so much finding a great fault where there is none at all, as a wrong rendring of that to the Rea∣der, as some gross v••ll in D. G. which he, to whom Christs Cross is not yet a Riddle, will Read to be as great a good, as thou mak'st a gross evill of it. Of so slender Credit is Truth among its foes, that if the least fault be among its freinds, it shall be sooner found, then find forgiveness on Confession; if it be but a weakness, or mistake of one man for another by night, its mag∣nified into some impardonable wickedness, or mighty mischief; if it be but a Mole hill, that every wise man would step over, and none but blind Guides, and their Giddy guided ones, who strein at the Saints Gnats, and swallow their own Camells, can well stumble at, its made a Mountain, which they cant see over; if but a Mot its sooner seen in a Brothers ey, then a Beame by them in their own; if it be but some pittifull passage not fit to be Printed, a Narrative must be made of it, as of some Remarkable Passage, that can't be omitted; if but as Ridiculous a thing to Relate as Se∣rious in it self, it must be related to move Fools to Laugh at it; but Wise men will Laugh most at its Relator.

T.D. As to thy Conclusion of thy second Narrative, which is a desire of thy Reader to peruse the Qua. Answer to the Questions thereto annexed, which were proposed to, and Answered by Ioseph Fuce, whereto thou settest both his name, and answers to them.

Rep. I say thus much to thee, that howbeit thou hast set down so much

of I. Fs. return, as neither thy silly self nor Io. Corbet the Priest (who put forth the Queries, and was accordingly answered above two years ago by Io. F.) will ever be able to render any Reasonable Reply to, (for if ye could have refuted them, the Press was as open for your Reply to them, as your bare Narration of them) and so much as will stand over your heads for ever, as a Testimony of the Duncicall Darkness, and Groa••able Blind∣ness of you both in the Misteries of the Gospell, of which, for silthy lucres sake, ye do but fancy your selves to be the Ministers; yet either one, or both of you two V pers have done the best, or rather the worst ye could to abuse both Io. F. and the Qua. and the truth by that Cut-short, Counter∣feit Account, thou T.D. givest the world of those Queries and Answers, that passed between Priest Corbet and Ioseph Fuce.

For there were 17 Queries put by (thy Couzen) Corbet, every one of which were at large, and (as to any likelihood of their being answered by you) unanswerably Replyed to by Io.F. of which 17 thou bring'st out but eight.

2. As thou bringest out not one half of Corbets Queries, so, I judge I may safely say, not so much as the 20th part of I.F. his Answers, but only here and there some such broken bits and pieces of them, as ye thought would represent them, as weak and naked, to mens aspect, though in∣deed as piece-meal as ye have rendred them, they may well be left to stand against all your Priestly Prate, and pedling pelting▪ at them.

Why did ye not, seeing ye had a Quarrell at them, publish every inch of all I. F. his Answers to the 8 Queries ye have set down? yea why not all the 17 Queries, and the whole of his returns to each of them, together with your own Replyes to those his Returns, that men might be undeceiv∣ed by you that call your selves their Ministers, and take on you to be their Masters, so as to teach them truth, since ye deem them to be deceived by I.F. his Doctrines? and then ye had saved your selves from the guilt and censure of that guile and deceit, that now ye are found in, while ye are found shuffling and cutting, picking and culling out here and there a ••aying, leaving out such adjoyning sentences, yea somtimes that half of the same sentence, which, being set down, would have shew'd his true sence of the whole, which ye scrue and wrest, as far as ye can tell how, into another then that intended by him: Expertus loquor, I speak what I know, having (whether I shall Print it or no, I yet know not) the whole entire Copy by me of those Queries and Answers amounting in all to two sheets, thy Cut∣ted Account whereof comes not neer to the 8th part of one.

Surely either one or both of you two Brethren in iniquity T.D. I.Corb. saw ye could not Reply to them, and so had made a swinging Rod for your Tayls, and slasht your selves as foundly therewith also, had ye put forth the whole truth, which ye have not told the Tithe of, whereupon ye have thrust out only some meer fragments of it, with as much mangle∣ment of them too, as ye well durst make, and with no other then this dribling answer of thine T.D. p. 6, of thy second Narrative, viz, Surely by these Principles, in Conjunction with the rest in the Book, to which this Narra∣tive is annexed (though the said Principles remain as unrefuted, as impossi∣ble to be refuted by T.D.) the Qua. have for ever forfeited the name of Chri∣stians, and are to be reputed Heathens.

T.D. Thou tel'st and that twice over, viz. in thy Narrative, and in thy Witness W. W's reinforcing Reply to L. H. a Tale of L. H s saying, The Priests shall be destroyed by the people called Qua.

Rep. But L. H. hath already so sufficiently disproved that in his Reply to thy 〈◊〉〈◊〉, styled, the Devils how unstringed, by three persons, who, as I laid above, testifie his words to have been otherwise, and so prov'd thy Witness Will, Win••field Minister of Word, to be no Minister of the Word of truth, nor such a Godly Minister as thou printest him out for, who can joyn so cordially with thee in printing lyes, that I need say no∣thing: yet that the Preists shall be destroyed by the Qua. though L. H's words were not so, is true enough, I here affirm it, yet not by outward Gan, Sword, or carnal Weapon, but by the Sword of the Spirit, or Word of God in their mouths: Not by might, nor by power, but by my Spirit saith the Lord, Zach. 3.

T. D. Thou sayst in the second page of E. B's Book, or word of Advice to the Souldiers, he bids them give the Ministers, or Priests blood to drink, for they are worthy.

Rep. True enough, that the Priests will have as much blood as they are worthy of from the Lord, though the Qua. desire the salvation of their souls and bodies too, if yet it may be, and the destruction of nothing, but that sin, blindness and darkness, which destroyeth them in both: How∣beit in the second page of E Bill's. book (unless there be another of his, or of E. Bur's. so stiled) I find no such words as thou artes est to be there on thy own personal knowledge: and so all thy proofs of thy Grand Lye, for ought I see, fail thee, and Lie in the Lake together with it.

Many more absurd and foolish frivolous tales thou tellest, that •• omit; but two more of thy lying accusations of the Qua. more Remar∣kable, then all the rest of those Remarkable passages of thy two (for no∣thing more then the many lies thereof) most Renowned Narratives, remain yet to be Remarked, that all may see how thou and thy heard of hearers, and drove of ear-wigs have not so much me al honesty as to speak truth in mat∣ters of fact, which is the very fault thou chargest us with, and the worse in thee, sith Turpe est Doctori, cum culpa red arguit ipsum. And then I shall be at liberty to take a view of the many Lyes of thy Doctrine.

Tho••e two, one whereof is prosecuted in thy last Narrative only, and the other more wickedly then wisely made, and drove on very devoutly in both, but especially in thy first, without either care or good counc••l, consi∣deration or conscience, Truth or Righteousness, sense or reason, fear or wit, are these.

T. D. That the Qua. intend to prosecute the promotion of their Principles by that bloody way of persecution with the outward sword.

2. That the Qua. are doubtlesly acted by the Antichristian, or Romish faction, and do drive on the Popish work and Papistical design, and of Qua. become Papists: and further (for this Lye splits it self into two parts, one con∣cerning the Qua. in generall, the other concerning my self in particular) that I.S.F. am probably, and appear to be not only a Rank Papist, but also 〈◊〉〈◊〉 Iesuit holding complyance with the Pope, serving the Sea of Rome, & such like, of which more at large by and by.

Rep. As to the first of these thy two Lyes of the Qua. it lies thus palpably ayerred in thy own words.

T. D. The truth is, the Qua. now declare their intentions to propagate their perswasions by the sword, whereas they were want to pretend to so much meek∣ness, or peaceableness, that they would hold neither spea••, nor sword.

Rep. Here's the charge; An Arrand Lye, yet a Truth, if four or five more Lyes will Serve to prove it; if not, men must take it for truth on no other Acconu••, then this, because T.D. who tels so many Lyes, that he de∣serves not to be believed, when he speaks the truth, doth falsly Say so: for thy pieces of proof, which are too piteous to prove thy main false Charge, were they all true, are, as to the truest information that I can get thereof, every of them false Charges, and a pack of Ly••s, like to that they are brought in proof of.

The first Proof is this slender Story. At a Late Meeting of the Qua. in Hurst Pierpoint in Suffex, He that undertook to be Speaker, called out to the Priest, who accidentally pasled by, saying, we will have you all down; for now our day is come.

The second, this Tale. And a o••her Qua. in the Parish ••f Nuthurst, in the same Coun••y, did say to a Godly person of good quality in that Parish, that he no more cared to kill one of the Priests, as he styled the Ministers, then he would to kill a Dog.

The Third, This Wicked Lye. And another Qua. Way-laid the Minister of Covehould (a very worthy Reverend man at his return from a Fast) and justled him upon the high way, (as he kept it havi••g his Wife behind him) and drew out his Sword, which he had by his side, about half way, which was a shrewd presumption that he intended the Minister mischi••f, but that some neigh∣bours that came from the Fast, Coming up to them, prevented it; and they do usually give o••t threatning speeches against the Ministry, a••d their Friends.

Rep. In answer to these three, I here subscribe such information, as came from the mouths, or hands of sundry S••ssex men, living in and about these Parishes or Places; T.D. Relates these matters of a truth to have been done, and spoken in, three or four of which are it seems, members of those two Parishes of Nuthurst, and Covewold, in such wi••e as follows.

These three Charges or slanderous Accusations (as they appear to us) Coming to our hands, we, who are Inhabitants in the County of Sussex, near adjoyning to these places, where the Author saith these things were done, one of us dwelling in one of these Parishes, which he makes men∣tion of, have a good and perfect knowledge of these men, who are cal∣led Quakers, and that They are men of better Qualifications, then to offer such violence, or to give out such terms as is here Charged upon them. Therefore for better satisfaction to ourselves, as also for the sake of others, who may be deceived in believing such things, by giving Credit unto them, without a surer ground, then because they are come forth in Print to a publike view, also from such A hand, whom they might think would not be so dishonest, as to be the Author of things that are not true. Upon these Considerations and others, which might be mentioned, we under∣took to search out the matter with some diligence, that all who desire

may be truly informed, and who have prejudice in themselves, neither against one sort of people nor another, because of names or differing in judgment (as we have not our selves) who are now about to satisfie of this matter that truth may appear, and that every action may be tryed by it in and among all sorts of people.

Bryan Wilkinson. Humphery Killingbeck.

So for the first accusation, which the Author makes mention to be spo∣ken at Hurst, he hath caused a lie to be printed, as also the other two, for there were no such words spoke, nonly the friend, that did speak some words, from whence this report might arise, might ask the Priest of Hurst what they would do if the powers of the earth should for sake them, these words its like were spoken.

And as for the second accusation and slanderous lie, which he saith was spoken by a Quake••s in the Parish of Nuthurst, we whose names are here under written, did go unto the man whom the Author calls godly and of good qualitie (unto whom he said these words were spoken) to know the truth of this thing: And his answer to us was, as he and some others were drinking together, there was one amongst them did say, that it was no more sin for to kill a wicked man, then a Swine.

Thomas Wyly. Nicolas Manard.

Though there was one, who went under the name of a Quaker, who did dwell in Nuthurst Parish, whom the man, which the Author calls godly and of good qualitie, did say was the man, that spoke these words above mentioned; which are otherwi••e then what is Printed: Yet this man he ca••ls Quaker, that should say these words, hath not dwelt in the Parish of Nuthurst, neither in the County of Sussex this two year and half and above, neither hath he been in these parts of so long time, as can be sufficiently proved, and the cause of this might arise above a year before he went a way.

And as for the third slanderous accusation: the Minister of Cavehold, which the Author of this scandalous Book calls a very reverend man, we whose names are here under mentioned, did go unto this Minister of Cavehold in Sussex the 16th day of this eleventh month. 59. For to have him to set his hand against this Scandal; Because we knew that there was no such thing offered by them, from which this slander might arise: And his Answer to us was, that there was three Cave∣holds in Engla••d, and that it might be at some of them: But he said that he knew the man (T.D.) that set forth the Book, and that he had one of them himself, and he said he would send to the man to enquire of him, and if he meant Cavehold in Sussex he would give it under his hand that he was mis-informed, for there was no such thing done there: Neither to him.

Humphery Killingbeck. Robert Thornden.

But we have great Cause to beleive, that this slanderous Accusation did

arise at the first from the Priest of Cavehod in Sussex, or by his meanes, as you shall hear; for upon the 29 day of the 4th moneth, this present year 1659. at Horsam in Sussex this Priest of Cavehold in Sussex, with some other Priests besides of Sussex, did meet at the Steeple-House in H••••sam afore∣said in Sussex, where many of their Members, and other people besides were gathered together, as they said, to keep it as a day of Humiliation on Fasting day: Among which Robert Adams and some other Friends, who are called Quakers had freedome to go into the Steeple-House among them, and when the Priest of Caveh••ld of Sussex had done, and come out of the Pulpit, one friend did speak somthing in way of desire to the Priests to give the people called Qua. a publick dispute concerning Tythes, and other things, that people might come to understand who were most in the truth, whether Priests, or we called Qua. So upon our return home∣wards, after that we had Rid about a Mile, one William Field ove••took us, one of the Priests Members, which Rid along with us on the Rode, about a Mile and a half, in which time Priest Vinter, the Priest of Cavehold in Sus∣sex, (for so his name is, George Vinter, and he had his Wife behind him) did overtake us as we Rid together, being in some discourse, and this Priest did bid Robert Adams call'd Qua. Ride out of the way, and R.A. said, the way might be as free for me as for thee, yet nevertheless in re∣gard thou hast one behind thee, I will: and so he did Ride by the way: upon which the Priest did answer, if I had not one behind me, I would have the way of thee, or one of us should lye in the dust, and other threatning terms was given to R.A. by one who was in the same Compa∣ny of the 〈◊〉〈◊〉, who Rid up to us, and this man did justle R.A. on the way, and did lay his hand, or hands upon him, justling him as he Rid along. But after this we Rid together in discourse about his laying vio∣lent hands upon R.A. and other things, till we came within about half a Mile of their dwellings, where we parted. But as for a Sword R.A. had none, neither did he offer any abuse, nor give occasion of any such thing as they have Printed.

This is the substance of the ri••e of this scandall, as I had it from Hum∣phery Killinbeck, who was the friend, that was with Robert Adams at that time.

Bryan Wilkinson.

Something of one of the Priests Cheifest Members taken by us B. W. Hum∣phery Killinbeck from his own hand writing. A true Coppy.

Comming from a fast kept at Horsam, I overtook two men that had been at Horsam called Qua. about a Mile from the Town, and Rid about a Mile with them, and then the Minister of Caveh••ld and his Wife, and other Neighbours overtook them also; But I saw no Sword any of them had, nor I think none of them, nor the Minister, neither will he say that he offered him any vio••ence, I did not see they did, and tis easie to know whether they did or not.

William Field.

Another Coppy from under the hand of another of the Priests Members.

These are to certifie whom it may Concerne that I did heare the Mini∣ster of Cavehold say that Robert Adams a Qua. did Ride from Horsam, and

that he did overtake him as he went from a Fast, and that Robert Adams did fall upon him in Railing terms, and did justle him with his Wife be∣hind him; But he did not draw a Sword, neither had he any with him; Given under my hand, Cavehould 17th of Ianuary, 1660.

By me Thomas Ward.

Another of Priest Vinters Members, a Coppy subscribed with his own hand.

I Thomas Parsons one of the Parish of Cav••hould in Sussex, not being above five miles from Horsam did not hear of it, neither by Mr. Vinter, nor by any other Neighbour, and do think it very strange that any such things were, but I should have known it.

By me Thomas Parson.

See T.D. how your own Parish people, the very Earth, helps the Church, the Woman that beares the manchild against your slanderons Tongues and Pens, and opens her mouth, & swallows up the flood of lyes and falshood, which that great R••d D••agon, that Old Serpent, called the D••vill, and Sa∣tan casts out of his own mouth, and the mouths of you his Angels, who fight under him against Michaell and his Angels against her, that he might cau••e her (if he could) to be carried away with that flood of wrath, which ye are ever warring against her withall.

Thou tellest of Way-laying, when thy very Worthy and Reverend man, or Way-laid Minister overtook the Qua. and swell'd in high and Lordly words against him, in his Lordly return from his L••••ly Fast, wherein (hower'e he might hang down his head like a Bul-rush for a few hours yet) the bands of his wick••dness were not loos••d, nor his haughty heart so well humbled as it should have been: thou talk'st of justling & threatning speeches the Qua gave, when that was the gesture used by others towards him; thou tell'st of a Qua. drawing his Sword, and intending mischief, if Neighbours comming from the Fast had not prevented it by comming up to them, whereas the man hims••lf sayes there was no such thing done there, nor to him, and the very Neig∣bours that came from the Fast, witness against thee that the Qua. had no sword at all.

Blush therefore (as well thou may'st) thou that sayst thou are upon the Stage not without a blush (but at what thou sayst not) and be ashamed of thy abominable abuses, as one that must once be Conscious to thy self, if any light be yet left in thy Con••cience, of wronging thy Qua. not only in thy Relation of the disputes between thee and them, but also in thy naughty, nasty Narratives of so many lyes and false matters of fact concerning them; left the Lord give thee over at last to stronger and stronger delusion yet, both to beleive lyes thy self, that thou mayst be damned, and to bely the only true Beleivers of the truth.

Now whereas in thy half sheet in answer to L. Hw. thou T.D. saist thus: it may suffice to let the world know thou hast the 〈◊〉〈◊〉 under the hand of Mr. Vinter (as thou call'st him) Minister of Cavehould in Sus∣sex, a very worthy and Reverend man, who asserts the Assaults made upon him∣self by the Qua. and canst produce witnesses Credible of that Action, and of the words therein reported, and that they that know him can inform those, who are ignorant, that his word may be take•• for matters of greater moment.

Rep. Much more might be said, but (as thou sayst) the Press being like∣ly to make the business more publick then the Market place, what is above Printed may (for more I have by me) suffice to let the world know (if yet thou have such Relations under the Ministers hand) what kind of Creatures thy Credible Witnesses are, and how unworthy thy very worthy and Reverend men are to be call'd Ministers of the Gospel, and to have their words taken in matters of Doctrine, and Soul conce••nment, who are found saying lyes to thee in secret of the Qua. and unsaying them to their faces, and not having so much morall honesty as to speak truth in matters of Fact, nor yet so much trustiness neither to their own Father of lyes, as to keep his and their own Councill, without be wraying it, when they have done, as this Cavehold Reverend Clergy man seems to have done by that Testimo∣ny of his I have here inserted, and that contrary one to himself, which thou say'st thou hast under his own hand; and this may suffice also to let all men see, who are not wilfully blinded, what fruits follow the most so∣lemn Fasts of this Generation of Blind guides, when they gather toge∣ther after their devouring of Widows Houses, and sp••yling of poor P••oples Goods for Tyths, for a pretence to make long Prayers; So that I shall do no more, as to that last piece of Patch of T.D's. putting forth (having returned the ••ye upon him again, which he thinks he has returned to L.H) then, having pluckt its wings, turn the Sting, that stands at the tayl of that Bawbling Butterfly, back upon himself, and in short shut up this my re∣turn (as to that) in the very last words (mutatis mutandis, additis addendis) wherein thou T.D. concludest that thy, as Impudent, as Impotent Rejoynder to L.H. viz.

So that upon the Whole, the Publisher hereof (S.F.) doubts not but that the Wise will be able to discern between truth and falshood, and will in their own thoughts be as farr from acquitting T.D. and his Companions, whom L.H. Charges with Lying, as they would a Thief at the Bar, meerly because he pleads not guilty to his Indictment, which is an usual thing, let the evidence be what it will. And he doubts not but if they should revile in Print again, he may be excused, if he make no other return, then Inhonestum est honestam matronam cum me∣••etrice litigare, i.e. It is unseemly for an honest Matron to stand brawling with a Whore.

London, 2. d. 2. m. 1660.

Sam. Fisher.

And whether the Qua. or the Parish Priests are (respectively) the Loyall Spouse, the Lambs Wife, Rev. 21. or that great Whore, which makes the Earth Drunk with the Wine of the Wrath of her Fornications, Rev. 17. if the Night is not yet spent farr enough for all to see; yet Dies Declarabit (though this is your hour and the power of Darkness) the day is at hand, that will declar•• it to all that yet know it not.

And now as to thy Generall false charge of the Qua. as complying with the Papists and Antichristian Faction, which is not thine alone, but that of Will. Prinn, I. O. I. Tomb's, R. Baxte•• also, and of the Priest of Kendall, W. Brownsword answered in that particular by E. Bur. I. Story, and in a manner of the whole Covent of co-contenders against the Quakers.

Rep. I should blush and be Ashamed were I in thy case, to make such a

confident Narrative of it, and such an undoubted Profession of my faith thereof, as thou dost of thine, and produce no more then two such pi∣tiful proofs for it as thou dost; and to send it abroad in Print on two such lame legs, as can help it are the stile.

Little more then a bare Repetition of thy Reasons after thee, is enough to a Right Reader to Render the urger of them Reasonless and Ridiculous enough in all Reason.

T. D. I am out of doubt, (sayst thou) they are Acted by the Antichristian Faction.

Rep. Why so?

T. D. A Gentleman of good credit assured me that be met with an English Iesuit in London, the first Lords day in June last; one who was bred in Cam∣bridge, and had been formerly of his acquaintance, who after some shyness to be known, at length confessed that he came over to propagate the Romish Faith, and told him that there was a good honest people called Quakers, whom we jeer'd at, that did their work at the second hand; and he boasted much of the numbers that turned Catholicks immediatly, or mediatly, by becoming Quakers.

Rep. Both thou and thy men of credit will come to be out of cre∣dit ere long, if thou crack thy own and their credit but a little longer, so much as thou hast done hitherto.

But 1. Suppose it true, that he assured thee so. 2. Suppose that true he assur'd thee of: what then? The Papists dote, as our Priests often do in other cases, that that will make for them, which to any, but such as discern not the signs of this season, doth undoubtedly work toward their utter ruin, therefore doubtlesly the Qua. either are or will turn Papists.

Object. But many by becoming Qua. turn Catholicks.

Rep. The Qua. are of the Catholick Church, if thou wilt know, as thou dost, what Catholick is, but so are not the Papists, that are of no Church, but that of Rome: the Church of Rome is but a Particular Church as that of England, or another National one may be: but the Catholick Church is general and universal; a Church that was before Rome was a Church or a City either, as some Qua. have oft asserted to Friars and Iesuits, to the stopping of their mouths: a Church that had its Being (though the world sees it not, nor knows it) from Abel to this day: to which General Assembly and Church of the first-born, whose names are written in heaven, and to the spirits of Iust men made perfect, the Qua. are come, as the Saints were of old, Heb. 12. and so (while Romanists are but, as ye are, a Bastard brood) the Qua. are the truest Catholick Church, that is in the world.

T. D. Anothe•• Gentleman, that came this Spring from St. Omars, did avouth that he saw the Iesuits there, about four a Clock every evening throw off their Gowns, and put on aprons, and betake themselves to the exercise of Handy∣craft callings; some plaid the Shoomakers, others sa••e at the Loom, others kill'd and dress'd sheep, and they did not stick to boast, that under the disguise of such callings (working as Iou••nymen, and changing place as they listed) they served the Romish Church. And the Head of the Colledge told him, that England never was in so fair a way of return to the Romish Sea, since it broke off, as now. And what hopes the Papists can have, unless from the encrease of Qua. I leave Reader to thy determination.

Rep. What news is this to any but Nevices, that Iesuits in craft use han¦dicraft callings, that under that disguise they may serve Rome? but what follows hence?

T. D. Nempe similium similis ratio: the Qua. are mostly handicrafts men, and in that the Iesuits and Qua. are alike: the one can out∣wardly work with their hands, (a thing that our Priests will never do till they must needs) so can the other; the one can make sh••os, so can the other; the one can handle the Loom, kill and dress sheep, so can the other; therefore the Qua. and Iesuits are all one.

Rep. And so are All things as they have a being; but as nullum simile est Idem, so nullum simile currit quatuor, was a lesson that I once learn't, and T.D. too; but he can forget it for his own ends, and so argue as accurately a comparatis, to prove the Qua. to be as like the Iesuits, as ever they can look, as the Franciscan Friar in his Sermon a simili & comparatis comparandis, prov'd his beloved St. Francis to be as exactly like to Christ, as could be, in this manner; Christ was born, and so was St. Francis; Christ liv'd, and so did St. Francis; Christ was on earth, and so was St. Francis; Christ died, and so did St. Francis; Christ went to hell, and so did St. Fr. in all which the man was very right; but when he stretcht his simile so far in love to St. Francis, as to say Christ came back again, and so did St. Fr. nay now thou lyest (quoth one of his hearers) for though Christ de∣scended into hell, as did also Saint Fr. yet he came out again, and so did not St. Fr. but he is there still, and ever will be.

In like manner Il'e yield to T. D's comparison of the Qua. and Iesuits as far as is fit; the Iesuits are men, and so are the Qua. Iesuits are in Christendom, and so are the Qua. Iesuits are Preachers, and so are the Qua. Iesuits can work with their hands and preach too, and so can the Qua. (the more shame for our lazy Lord Beggars that are ashamed to dig, but to beg are nor ashamed) but if T.D. strein his stuff so far upon the Tenters, as (whereas the Iesuits do also this to serve the Rom••sh Church) and in the heighth of his servent hatred to the Qua. to say the Qua. do so too, I shall leave him Lying there, as the fellow did the foresaid Fryar, saying no more but thus; that what work with their own hands preaching Qua do, they do it as Paul did, who (otherwise) had a power to cease from working, that they may make the Gospel (which our Parish Priests have long made such a gainful Trade of, to the cost of these Nations) without charge to the Nations that yet own it not: as those did of old, 1 Ioh. 3. Ep. who went forth freely for his names sake, taking nothing of the Nations,

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,* 1.11 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, * 1.12 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,* 1.13 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,* 1.14 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,* 1.15 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 * 1.16) 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 * 1.17 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, * 1.18 and three of thy Master Ministers * 1.19 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* 1.20 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)* 1.21 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.

CHAP. 4.

HAving hewed my way to it throw those craggy contradictions of T.D. to himselfe about it, and dispersed and vanquisht some of the dark va∣pours, wherewith he had vailed that Question, that lyes between us, I shall now vent my verdit on it, in a more plain open view, and having nega∣tively declared, whose righteousnesse, and good works, justification and life is not given upon and discarded all those of meer mans own, as D••ng, Losse, Rags, Imperfect, and (what ever T.D. falsly charges on us, as affirming it, or affirms himselfe of life given upon imperfect obedience, and meetnesse to in∣herit it by Pauls own, which he renounced) of no worth, to give any influ∣ence into these matters; I shall shew whom and whose good works and righteousnesse, life comes by, and is given upon, yea I here positively affirm that by none but Christ alone Iustification unto life can come; nor is there either title to the inheritance, or fitnesse to possesse it, by any other good works or righteousnesse save those of the Lord Iesus only, whose only, and all whose works, even in the very least degree thereof, when or whereever wrought, are perfectly good, when the best of meet mans are as T.D. sayes but imperfectly good, which is as much as to say imperfect-perfect things, every truly good thing being properly perfect, and every perfect thing properly good, and every imperfect thing properly evil, and every evil imperfect, or rather defect and im∣perfection it self; and every perfect thing good for somthing, and every im∣perfect

perfect thing (without Gods wisdome, who orders sin to his own glory; and is easily able to bring good out of evill) being properly & per se good for nothing.

Yea this stone of Israel Gen. 49.23. Christ which was ever set at nought by you builders who seem to your selves so much to build upon him, but are seen more then any to build beside him, and stumble at him, is now again become the head in the Corner, Act. 4.11.12. Neither is there salvation in any other, nor any other name under heaven given among men, whereby they must be saved then that of the Lord our righteousnesse who is, not here in this world simply so accounted (as 'tis, simplicer satis, accounted on by our Ac••demicks) and then made to us of God, Wisdome, Righteousnesse Sanctifi∣cation, Redemption, hereafter in the world to come, but so ready made to us here and that perfectly too (so far as he is perfectly trusted to and h••ped in 1 Pet. 1.13. for salvation) Salvation from God, to such as expect not more the pardon and forgivenesse of what is past, then pu••ging from and power to forgo all sin, and all unrighteousness in due time to come, who have the witness within themselves of all iniquity to be (as they waite on him) so truly done away and remited, as (though they meet with temp∣tation (as Christ did) which is not transgression if withstood) not to be done, nor at all committed any more: 1 Ioh. 1.7.9. 2 Cor. 7.1.119. Psal. 1.2.3. And this peculiar priviledge, and high prerogative hath he, who is the head, and hath (as he is well worthy) in all things the preheminence over his body, which he is the Saviour of, purchased to himselfe by his free humiliation and b••eience to death even the death of the Grosse, to be in perfect power to save to the uttermost, all that shall ever come unto God by him.

Now much if not most of this is in general granted and assented to by all (viz.) that Iustification to life and Salvation is by none but Christ, and by no other righteousnesse, but that, which is most peculia••ly and properly called his, and not mans; but still the Question about which sub••judice lis est (viz.) what Christ it is (for T.D. makes two at least if not more (viz.) a Christ within, and a Christ without) and what righteousnesse of Christ it is (for T.D. makes two righteousnesses of Christ also (viz.) one within us and another in him without us,) by whom, and upon which the title to Iustification and the in∣heritance comes.

And to this I answer that as I know no other person nor thing, that gives us title to salvation then Christ and his righteousnesse, so I know no other Christ then that one, which the Scripture speakes of, that dyed at Ierusalem, and was crucified in the great City, spiritually called Sodom and Egypt, and was an immaculate Lamb, slain by the beast from the foundation of the World, by whose blood his Saints ever were, and still are redeemed and cleansed from all their sins, and by the eating and drinking whose flesh and blood they have life in themselves, whom they also as Paul and others did, witnesse speaking, living, working, labouring in them, comming into them, (as they open to him) supping with them, manifesting himselfe to them, as they keep his Commande∣ments (when not to the world that break them) making his abode with them, dwelling in them by faith, walking in them as they in him, formed in them, being in them that are in the faith, and not reprobate as concerning the faith, as some are, who dream they have it, the hope of glory, even

Christ Iesus, the Son of God, the seed of Abraham according to the flesh, risen from the dead, and alive for ever, the second man, the Lord from heaven, the quickning spirit, that shewed himselfe to his disciples, comming in where they were, the dores being shut, appearing to them in what f••••m he would, vanishing out of their sight at what time he pleased; Christ, the wisdome of God, the power of God, the word of God, the righteousnesse of God, the sanctification and sal∣vation of God, the Image of God, the true vine of the Branches, the dore of the Sheep, the light of the World, and by his light in them, the judge and condemnation of all that hate it, and perfect Saviour of all that come to God by him, and to him in it, the same that ever he was yesterday to day and for ever, the selfe same and not another, no changling but numerically the same to them that see him, as the wo••ld does not, who are commenting on him, but can∣not comprehend him, guessing at, but cannot k••n him, naming themselves after him, but are no kin to him, not divided but individually one not one without us, and a different thing in us, as T.D. dictates, ••aying two things are called Christ his person and his operations in us p. 23. but one without us, and that same one in us, seen to be but one, and the same without them, and one, and the same in them by the single eye of them that are (being joyned to him, 1 Cor. 6.) one and the same spirit in him, though ••eeming two Christs to the doubleey, that never yet saw clearly any true Christ, for he that imagines any more then one Christ knowes not aright that one that is, but (what ere he thinks) unlesse it be some false ones, in truth hath truly ••een just none at all.

And as I own no other Christ but that one, by whom life comes to all that beleive in his light; so I own the life to come by that one Christ not as withou•• us, but as comming within us, and contrarily to T.D. at the dis∣pute, who (as he truly relates it, to his own fuller shame p. 22.) being asked by G.W. whether we are not iustified by Christ with in us? answered no but by Christ without us; which Christ (to make but one of him still, whom T.D. by his Metonymy Metamorphosyes into two things expressed by that one name, his person and operations) as without or while without and not come into them, is no more to them, who when he comes in them are his Saints, then he is to all them who are without him in the World whose condemnation he is by his light, because they yet beleive not in it, that he, in whom is life, whose life is the light of men, by it might come into them, and make them partakers of the life Ioh. 12.

But as he comes in (and men behold he now cometh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in myriads of his holy ones. Jud. 14. to convince all the ungodly of their ungodly deeds, and the hard speeches that ungodly sinners have spoken against him) so is he made not only their Sanctification to cleanse, and make them meet for the pure Lord to look upon with delight, as vessels of ho∣nour sitted for him to take pleasure in, but also even so, and no otherwise then so, as within, and bringing forth his own Image, and righteousnesse within them, is he their righteousnesse to justification, so as to enright and entitle them, to the gracious acceptance in the sight of the Lord, which by his own holy presence, and holy spirit, and holy operations in them, he hath first•• fitted them for. And as by him else not as without us, but us within us, ••o by that obedience, and those good works of Righteousness; both active and

passive of himselfe, not as without us only (as is blindly beleived by our blind guides, and their beleivers) but as within us wrought and performed, doth he really become our righteousnesse to the iustification of us in Gods sight and an Entitler of us, to the inheritance, and a Sanctifier and sitter of us for it, and also we the righteousnesse of God in him: for though whatever he did, and endured without in that body that liv'd and dyed at Ierusalem, was as truly meritorio••s of perfect obedience, as to the ends, in order to which it was yeilded, being the fulfilling of the Law, and of all the Types, Shadows and Sacrifices that went before him, and that, whereby he left us an example that should follow his steps, &c. Yet if the blood of that immaculate Lamb, and the suffering and the sacrifice of himselfe by which he purges away sin, and that righteousnesse, and those perfect good works, and holy spirituall ope∣rations of his be not witnessed neerer to us in time, and place then 1600. years since at Ierusalem (viz.) within us now as 1 Ioh. 1.7. It avails us not to our salvation.

And howbeit this true transposition of purifying before pardoning, of mens forgoing sin by Christs power in them before Gods forgiving and forgetting it, runs in a clear crosse line to your 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Cart before the Horse, who set iustification from the guilt, before sanctification from the filth of sin, expecting and accounting among your selves (without the Lord, while he is silent, and before the bill of your accounts be brought in by him) ye are iust, and pure, and holy, and good in the sight of God, when its nothing lesse upon the account of somewhat done by another, that ne∣ver knew the workers of iniquity, so well as to entitle them to an entrance into Gods bosome in their iniquities, as if all scores were quitted between God and you, and your sins blotted out 1600 yeares at least, before they were by you done, and by his witnesse in you, as with a Pen of Iron, and point of a Diamond written down by Christ, and the works of his spirit within, yet I absolutely assert that ye can be no further justified then in such measure as ye are sanctified before God, nor yet any sooner in order of either time or nature as you speak. I am not ignorant of your ordinary School distinctions & positions namely that bona opera non praecedunt justificandum sed sequuntur justificatum & dant non us ad regnum, but only aptitudinem regnand••, &c. That good works go not before in the person that is to be iustified, but follow only in persons already justified, and give no right to the kingdom, but only a fitness for en∣trance into it, to such as have actuall right before ever they do any good by the power of Christ, and T.D. by implicit faith treads in the same common beat'n track, telling us p. 16. that surely the leading of the spirit or sanctificati∣on is a fruit and effect, and not a meritorious cause of not being obliged to the pe∣nalty of the Law: yet all this is but tittle ••attle of those whom Christ and righteousnesse serves to talk and make a trade on: Tell not me T.D. of Thomas, of Io. Duns the Scot, and other Scepticks, Schoolmen and Casuists, that make Religion a matter of dispute more then practice, for I say (and yet no more then what the Scripture proves to any, but such as take more care by their innumerable distinctions, senses, and meanings upon it, to defend themselves in their sins, then to live the life of it, that the good works, that are the gift of Christ and the fruits of the spirit of Christ in us, and that righteousnesse which is of his working in us, who worketh in us, both to will

and do what are we do, that is of worth before God, are those by which our Salvation is wrought out, 2 Phil. 13. and are not the fruit and effect of, but go before Iustification from guilt, and acquiting from the penalty and condemning power of the Law, which is the fruit and effect of the other, and the same that gives the aptitude and meetness for the Kingdom, the self same Righteousness of Christ within us, wrought and imparted to us, gives to us the Ius or Right to inherit it, and not another without us, onely im∣puted; for as is commonly said, quae supra nos, and so may it be truly said in this matter, quae extra nos nihil ad nos, &c. what good works and Rigteous∣ness of Christ are done by him without us, what ever they are intentionally, and conditionally, yet are actually and absolutely nothing to us, but as we come to see and feel the same, by that same power that wrought in him working mightily in us; performed within our selves.

Neither are the good works and Righteousness of Christ, which are the fruits of his Spirits leading us thereto subsequent as effects of his not being under the Lawes curse in a person before justified (as T.D. and the Schola∣stick Doctors of whom he learns it, indoctrinates) but are praecedent as causes of it in persons in order to their peace with God, and Iustification in both Gods sight, and in mens, and in their own, for as 'tis said Isa. 31.15, 16, 17, 18, 19. of the inhaerent Righteousness, that resides and remains in the hearts of Saints, which is the fruit and effect of the Spirit of God, making them of a Wilderness a fruitful Field, by the pourings out of the Spirit upon them from on high; so it is in truth that the work of that Righteousness is the peace, and the effect or fruit of that Righteousnes is quietness and assurance for ever: yea, that people who of a barren Forrest become a fruitful Field to the Lord, bring forth fruits of Righteousness by Christ in them to the praise of God, are they onely that, when the Nail of Gods wrath, indignation and tor∣ment comes down by Right on the fruitless Forrest, have (even eaten us, or thereupon) a due Right and Title to the dwelling in the peaceable habita∣tion and sure dwelling, and quiet Resting-places of the Fathers Love and Abra∣hams Bosom••, as well as a fitness for it; which fitness and meetness is first, and ever goes before the Actual, A••solute and Immediate Right there to come; for whatever Remote and Conditional Right all men have to the Iu∣stification, Life and Peace of God in Christ, Mediante fide, Iustitia, Pie••ate, Sanctitare, &c. On Terms of that precedent Faith, Righteousness, Godliness and Holiness wrought in them by Christ, which makes them mee•• for it; yet a Positive and Immediate Right thereto, can no man have, till he be thus made mee•• to enter it, any more then he, that was unmeet for the Marriage Supper, for want of his Wedding Garment, who had as true a Rem•••••• Right as any that were there conditionally he had fitted (i.e.) clothed himself accordingly, had in his old Suit, the Rotten Rags of his own Righ∣teousness, and not Christs, a Real and Immediate Right, to intrude himself in∣to so Holy a presence, who was, with shame, thrust forth forth for his labour.

And whereas our unjust Iusticiaries strike hard against us, as they think, with that True Story Rom. 9. of Iacob and Esau's being the one loved, th•• other 〈…〉〈…〉 yet, being 〈◊〉〈◊〉, ••me neither good nor evil.

Rep. 1. I say, and so would they too, if they could once sea that 〈◊〉〈◊〉

one thing to be denominated aforehand by God, who fore-seeing how it will be, oft calls those things that yet are not, as if they were, loved and ••ated Respectively before or good or evil be actually done, or the doors born, with Reference to the good and evil he fore-saw would be done in time, and another to be abs••lutely and actually l••ved and hated, not onely without any reference or respect to good and evil fore-seen, that it would be done, but also before the Subject; and doers thereof are, in rerum natura, as yet in so much as any actual being.

2. That those two Persons were Types of the two Seeds, that (and not Persons, but so as they are the Children of one or t'other) are the only abso∣lute unchangeable Everlasting Subjects of Gods peremptory in alterable and Eter∣nal decrees of Election and Reprobation (viz.) the Seed of the Woman, and that of the Serpent, which the Seed of the Righteous, who are ever blessed, and the seed of evil-doers, who are never to be Renowned, are respectively born of, and adhaering to.

3. That though they will needs mis-understand it as spoken of those Pers••ns only, yet it is not poken of two Persons only, but it is spoken of the 2 Nations that strove in the womb of Rebecca, and the two manner of peo∣ple that were to go forth of her bowels (viz.) Israel and Edom, which two Nations also, but that what is most Right, is mostly a Riddle to them, they might Read (as born after the flesh) were Types, yet of a more My∣stical and spiritual Israel and Edom* 1.22, then they are yet well acquainted with, as neer of kin to Esau, that is Edom, as they are in G••ds Account, both in name and nature.

4. That Gods loving one and hating t'other of these, was (as is most evident in the Letter, Mal. 1.2, 4.) not without, but with respect to evil, and not evil fore-seen to be done in time, for on the Account of Edoms Mountains being the border of wickedn••ss (as Iacobs were not) they became the ob∣jects of Gods hatred, and a people against wh••m the Lord hath indignation for ever.

5. That there was no such thing as Iacob have I loved, Esau have I hated, said of those two single Pe••sons, of which our intricate Expositors interpret that Text, before those two children and single pair of twins came out of Re∣beccaes wombe, neither doth that Text Rom. 9.11, 12, 13. say so in: terminis as our Academical Arithmeticians usually wrong repeat it, for the Text, sayes, that before they had done either good or evil, or were bo••n either, it was said to her, the elder shall serve the younger, and that's true enough, that he did both in the single Type and the foresaid double Anti-type, and its wit∣nest in the Saints, whom the world knows not, to be truth at this day, that the elder doth serve the younger, which was an underling to the elder a great while: but of the other its said thus, not (as it was said unto her) but (as it is written) Jacob have I loved, Esau have I hated: and where, and when was this written? before the two-single Persons of Iacob and E∣sau were born, or had done either good or evil? I trow not; but if our benighted Seers look again, they'l see it was written by Malachi the last Prophet, who••e Prophecy was not before, but after they were born, and had done all the good or evil they ever did in the body; yea, so long after all this was written, that the mens bodies both were 100ds of years before that, both dead and rotten.

And to inculcate this a little further, let thus much t••e considered, that howbeit T. D. denyes Iustific••••ion and Life to be given (••s myself do somewhat more then himself, who falsly accuses me of it) upon my obe∣dience or good works, or Righteousness of Ours onely and properly so called, for as much as all Ours as well as Our selves, as in the fall without Christ and his in us, are as an unclean thing, and ••ung and liss, and as filthy Rags before the Lord, and as he speaks (improperly) imperfectly good, which is no o∣ther then evil (as I said above) or imperfect, or to use his own Phrase still imperfect obedience, which is but disobedience; nevertheless the good works, righteousness and ••bedience of Christ in us, as well as his without us, being, when but in part or in the least degree, perfect, and the fulfilling of the Law (tuliter, qualiter) and not defective or transgressive of the Law, for as we have of our selves no other, so he hath none such, nor are any of his his operations or obediences imperfect, or a violation or breaking of the Law, and either a violating or fulfilling, breaking or keeping of it every deed is, that is done at all, even these are such by which Iustification may, doth, and must come, if at all, and upon which the Gospel gives life.

And if any doubts it, as T. D. himself does, or rather denyes the Truth of it, I need go no further for an Argument, ad hominem, then to T.D. himself, who p. 45. sayes the Gospel gives life upon imperfect ob••dience, from whose own imperfect speech in that particular I may Argue, and perfectly conclude the Truth asserted of the worth, weight and vnloar of Christs obedience in his Saints, every part of which is perfect, a minori a•• ma••us, if I may be candidly construed in my cauting back to him in his own Language of Imperfect Obedience. Thus,

Arg. If the Gospel gives Life upon imperfect obedience, as evrs onely is, if any can properly be so called, then upon perfect obedience, such as at Christs within us and without us is, much more.

But, Secundum re, T. D. the Gospel gives life upon imperfect obedience; therefore upon Christs good works, Holy Operations, Righteousness and Obe∣dience in us, which is perfect and not imperfect, much more.

And if T. D. shall strive by the serpentine sublety, to save his head this way, by saying, he intends by that Term of imperfect obedience, not any obedience or righteousness of our own, wrought by us without Christ, but that wihch is (as he sayes Pauls was, his own, that he received from Christ, which own of his Paul counted less and dung) Our Own, received from and wrought in us by Christ; yet let him remember at least, 1. that then he calls the gift of Righteousness, by Faith received from God and Christ, from whom comes every good and perfect gift (but not any insufficient, defective or imperfect, that I or any ever read of) imperfect. And whereas he may yet twine & say, that he intends not in such a sence as I take the word imperfect in for evil, defect, insufficiency to its end or so, but for 〈◊〉〈◊〉 onely, or a less measure or degree of that fulness, every part of which is also in a sense perfect; let him 2. consider what I said above viz. of no good, heavenly, spiri∣tual thing, or gift that comes down from above from Christ and the Father of lights, that which is but in part, is any where no not in, 1 Cor. 13. or truly can be, called imperfect; for the earnest and first fruits of the Spirit and Grace is Spirit and Grace, and good, as the whole is, that its a part of, and

not imperfect, but perfect as the other is perfect, and so all that's born of God is truly Holy as God is Holy, and perfect as the heavenly Father is perfect, and sins not as he sins not, nor can, being of the incorruptible non-sinning Seed, for all that sins is of the Devil, and thereby are manifest the Children of God, and of the Devil; that, that is of God overcometh the world, and that which overcometh the world is not overcome by the world, but keepeth himself that the evil one toucheth him not, and sinneth not, as he doth, and doth no o∣ther that is begotten to it by the Devil, and is of the D••vi••, and he that sinneth not doth Righteousness, and he that doth Righteousness is Righteous as God is Righteous, Pure as he is Pu••e, and so in some measure perfect, though not in the same measure perfect, as his heavenly Father is perfect, that is bearing his perfect Image in his mea••ure, and not part of Gods, and part of the Devils, as an Infant in nature, bears the perf••ct Image of a man in stature, and not Centaure-like, part of a mans Image, and part of a beasts: and not having a mixture of sin with his Grace, as thou (whether more foo••ish••y or falsly it matters not, sith its both in a great degree) sup∣posedst (as thou saist p. 18) I meant, when in Answer to thy Question, (viz.) Whether th••r•• be any true Believers who are not perfect? At the Dispute

I Replyed, There are degrees among Believers, little Children, young Men, Fathers; and these things may serve, as my Answer to that piece of folly and falshood of thine, now I am up on't, for whatever thou T. D. sup∣posest I mean, I suppose, and mean no such matter, when I say perfect; for every true Believer and Sanctified one by Christ, though but in part, is as truly, though not ••o totally perfect and perfected as he shall be by him who is said to perfect for ever all such as are, so far as they are, for ever Sanctified by him, nor yet (but that thy senses are sodden so as to Take, or rather Rake or Scrape things for granted to thee before they are so given) did or do I grant (as thou there tatlest) s••me persons to be justified, who never did fulfil the Law personally; for though I told thee indeed, as thou truly tel'st it again to the world, there are but two Estates, Iustification and Condemdation; and now I tell thee over again, that there is no medium between these, for every one stands either Iustified or Condemned, Guil••y or not Guilty before God, as his Law, which is the Light is broken or fulfil'd by him, and he that stands by the Light in his own Conscience, by which God Judges him, in any Particular Cleared or Iustified, stands before God so far uncondemned, how ever Judged by man; therefore wherein David was clear in himself, though clouded with mens false accusations of him, he could and did with boldness appeal to God, to Iudge and Reward him in that case still, according to the integrity of his heart, and innocency of his hands in Gods sight; and so Abimelech and others, see Psal. 25.21. 26.1. 6.11. 18.26. Gen. 20.5. 1 Kings 9.4. But he that by the same Light, which is no lye in the Conscience of ether, Godly or Wicked (as T.D. little less then perswades men it often is in both, p 19.) stands Condemned within himself, and so consequently before God, whose witness that in him is (let him▪ flatter himself as he will, & let T.D. and all men sing Lullaby and Prophecy as smooth things to him as they can) so far as in any Case or Cases, he Rebels against the Light, is so far inexcusably, till he repents and re∣turns to it, in such wise condemned by it in the sight of God, whereupon

even David himself where his heart smote him, for iniquity regarded in it (and he that does it, let him dote the contrary if he dare, does I say as∣suredly, so far regard it) could stand in no more boldness and guiltlesness in his sight, then Adam could after he had fed on the forbidden fruit, for which he fled Gods face; and where he fell short of that uprightness, he sometime stood Iustified in and by before, and fail'd so fowly as that flawes, fainirgs and falshood were found in him (as if ever there were in all his dayes it was in that unjust matter of V••iah and his Wife, in which yet even while he was guilty thereby, T. D. most impudently affirms he stood with God not in a condemned, but in a justified estate) there, let T. D. lye as he lifts, yet David declares when he had done that wickedness in his sight, God did not onely speak in wrath and judge him, but was worthy to be (though himself was justly condemned by it) to be justified and cleared in so doing, Psal. 51.4.

I ay, though I said there were but two states, in one of which every man is, as he does good, which since the fall he cannot do but by the Power of Christ, or evil at the suggestion of the D••vil, viz. Iustification, or Condemnation: yet I deny any person to be justified in whom the Law [which can't be by the weakness of the flesh] is not by the Power and Spirit of Christ fulfilled, neither do I Imagine (as thou imaginest I did) a mixture of sin with Believers Grace; for though they, that drink of the Whores Cup of abomination and fornication, which is full of such kind of trashy do∣ctrines and mixtures, and medleys, which they ministes and measure out to one another, supposing I see with such eyes as themselves, suppose such a mix••ure, and suppose I suppose it too, yet I neither suppose, nor own such mingled messes of doctrine, but know, that no more then Iron is truly mixed, or can cleave into one compositum with mi••y clay, and no more then God and Idols, light and darkness, Christ and Belial can be mingled into agree∣ment, no more mixture is there of the sinners sin, which is of the Devil, with the Saint's Grace, which is of God; and so whereas thou thoughtest thou hadst caught me (as thou there sayest) in a manifest contradiction, thou hast but according to thy common custom in that kind, caught thy self; instead of winding my self out of which contradiction (of thy meer coin∣ing) though thou sayest I replyed not, but sa••e down on the Top of a Seat, like a man astonisht and under the Hereticks Iudgement (i e.) self-condemned; yet thou feest I have here so well wound my self out of it, as to manifest it to all men that I were never in it, and to leave thee in the lurch under the Hereticks Iudgement of self-condemnation, for thy folly and fictions about it, which are hereby also manifest to all; for verily, if I were at all astonished at any of the three dayes Disputes, thou miserably mistook'st the manner of it, it being not at all, as the Iewes were at the Wisdom of Christs, but as oft as it was, at the stupidity of thy understanding and answers.

Thirdly and lastly, From thy foregoing Grant to us, which is more then we say, and would have thee say, That the Gospel gives life upon im∣perfect obedience, let it be well remembred by thee, sith its agreed on all hands, that all the obedience that Christ yielded to the Law in that person called Christ without us, was perfect, and in no wise imperfect, that then that imperfect obedience (as thou call'st it) which the Gospel gives life upon

(as thou sayest) can be no other then that which is inherent in us, in our∣persons onely and not his, in whom all that is inherent thou darest not on pain of Blaspemy deny but that it was perfect; and if so, then see how with thy wining to and fro, and running up and down, round about, thou hast at last brought thy Hogs (as they say) to a fair M••rk••••: even till thou hast drawn the dirt of thy fal'd charge of Popery, as thou callest that Doctrine of Life upon our imperfect works, which thou threw'st at me, who never held it by an••, but Christs perfect obedience, upon thy Own indirectly-driving-self, so that if any man enquire who is it that holds that Popery of Life & Iustification upon Our imperfect obedience, T. D. tells it that himself is the man, in whose Book p. 45. it is written as legibly to all, as if it were branded upon his B••ow, as his own Doctrine, That the Gospel gives Life upon imperfect obedience •• and if he will take his Term of imperfect, and Translate it better by the Term of perfect obedience wrought by Christ in his Saints, I'le give him his word again with all my heart; and can afford it, for if so, he gives me no less then the Question it self, which is affirmed by us, and not denied (if so) by himself concerning lifes coming upon Christs Righteousness, received from him and wrought by him in us.

So then the snare is broken and I am escaped, which yet is whole enough to hold T. D. fast enough, who set it, who while I for whom 'twas set am set at liberty by himself, cannot with all his struggling strain his own neck out of the string, whereinto he hath slipt it unawares. Sic ves non vo∣his fertis Aratra B••ves.

Further, yet much more is to be said in proof of it, that our being first led by the Spirit of Christ into the Righteousness of his working in us, is Antecedent to our Iustification, as a meritorious cause of it, though consi∣dering how slenderly T. D. slides away from what was at the Dispute ur∣ged to that purpose, even as he sets it down in his own Relation of it, p. 15, 16. to his own best advantage, there were no great need of more, if all wereas wise as some are silly, to see the strength of what was urged; but some are silly, and some are willing, rather then to own troublesome truths, to wink against it, and to seem more silly then they are; where∣upon when I have Examined the inefficacy of T. Ds. returns to it, and turned them home in their native nakedness, to the shame of him who sent them out, I may not unlikely urge somewhat more.

1. To this Argument from Gal. 5.18. They who are led of the Spirit, are not under the Law; therefore being led of the Spirit, is a meritorious cause of not being under the Law, and so consequently of Iustification or Non-Condem∣nation by it.

Thou T.D. Rep'yest, That I am very silly myself, or take my hearers to be so, thinking this to be a proof of my former consequence, or that there is any con∣sequence in this Argument; whereas first this Argument is urged not so much in proof of my former consequence, as entail'd on that, but as entire and absolute within it self: for as to the proof of the former consequence, (viz.) Contrariorum contraria est Ratio; therefore as evil deserve Condem∣nation, so good works Non-Condemnation; in proof of which thou sillily sayeth, I should, have pro•••• that there's Par. Ratio, for had I prosecuted

that, I should have proved that there's Contraria Barro, for the merit of the ones, and of the other, as I have told thee above, I say as to that former con∣sequence it had been sufficiently proved before by telling you (but that in such a crowd of conference as ye were in among your selves, it could not be heeded); that as Condemnation and Non-Condemnation, of Iustification were Contraries, so good works which I said were not those of our own working without Christ (for I oft said, not by works of Righteousness we have wrong h•••• but what Christs works in and by us, none of which are imperfect but all truly good) and evil works are truly Contraries, and so of contrary desert, the one being all as truly good, as the other truly evils and as for thy saying, I am either silly, or take my h••••••ers s••to••, in that I think there's any conse∣quence in, the Argument from Gal. ••.18. I say I did not take my heedless, hearers so silly thus, but I now take some of them an ••thy self for one, to be much more silly then I did at the Dispute, not onely by reason of sundry other remarkably silly passages, that are in thy Printed Relation thereof, but also in that thou thinkest there is no consequence in that Argument; for ve∣rily, wert thou but as solid as thou art silly in this matter, or couldst thou but look an inch or two beyond that 18th verse, whereon the Argument is grounded, thou might'st see of thy self that which is of force sufficient to prove the se••••et for shewing in the verses between the works of the flesh, which the Spirit leads out of, and the fruits and works of the Spirit, which the Spirit leads such into as follow it, the Apostle v. 23 adils this (viz.) against such there is no Law: (i. e.) such works of the Spirit, as Love, Ioy, Peace, Goodness, Meekness, Temperance, and such Persons as are by the Spirit led out of the work of the flesh, adultery, uncleanness, laferviousness, hatred, wrath, envyings, drunkenness, revellings, &c. and into the other: whence to the proving of the Sequel of that Argument, in which thou sillity sayest there's no, no consequence, I argue.

If such as are led by the Spirit out of evill into good works, are thereupon deservedly not under the Law, then their being led by the Spirit, who are led by it from under it, is the deserving or meritorius cause of their nor be∣ing under the Law, and so of Iustification.

But verum prius ergo & posterius.

The Minor which (unless thou wilt deny thy Principles) its like thou wilt deny, is thus proved;

Those against whom deservedly there is no Law, are thereupon deservedly from under the condemning power of it; for such is the R••gour of the Law, that who ere deserves the Condemnation of it, till they come not to de∣serve it, first or last, shall assuredly feel it.

But there is no Law deservedly against such as 〈◊〉〈◊〉 not after the flesh into evil, but after the Spirit into good works; therefore according to that also Rom. 8.1 deservedly no Condemnation.

For indeed those and no other (what ere ye deem to the contrary, being deluded by the Devil, to the deceiving of your own Souls) are truly in Christ Iesus, then those that are led by the Spirit, which who is led by, is led out of evil, for it leads into nothing but good, those onely are in the Spirit, and all the rest in the 〈◊〉〈◊〉, which follow the flesh in its lustings against the Spirit, and so under the Law and c••••e, thought they

name the Name of Christ, and after him call themselves Christians, while they are not departed from iniquity, much more while they plead for its continuance under the name of their infi••mi••ies of necessity, while they abide in the body: yea, those and none else are Christs, though millions more may conceit themselves his, so as to be interessed into the blessings of Peace, Life and Iustification by him and Abrahams Seed, and heirs according to the Promise, and sons of God, that are led by the Spirit of God into good works out of evil, to live and walk in the Spirit, out of the fl••sh and the f••uits thereof, out of vain glory, envy, hypocrisie, and all deceit: and if any think he is Christs, or any other men are Christs, so far as to stand justified before God in him, before he be sanctified, or while he is guilty of such gross evils, as David was defil'd with, while he was wal∣lowing in the Mire of that matter of Vriah, as T. D. guesses David and all Saints are (by which name he paints them out as well while they are in such a nasty pickle, as when they are wash) of impure the Righteousness of Christ without him to himself, or count upon it that God impures it so as to compute him or any Righteous, Holy, Good, &c. upon that mere account of his own so counting en't and confident believing it so to be before he find and feel that by his Faith in Christs Light (which such Fanciers as I.O. T. D. and most Divines and their Disciples are far from Faith in, while they fight against it as fiction) it be revealed and ••rought in himself, and imported to him, to making of him Righteous as Christ is, and to the puri∣fying of him (in fiert••) till he come (in facto esse) to be pure as Christ is pure, 1 Iohn 3. To walk as he walked, and as he is, in whom is no sin, and in whose mouth was found no guile, even so to be in this world, and so are his Sants that stand with him on Mount Sion redeemed from the earth, without fault before the Throne, Rev. 14.1. and layes claim to the blessedness in Truth, Psal. 32.1, 2. Psal. 119.1, 2, 3, I say if any man thus believe Trust and Hope as aforesaid, his hope is but vain, and not that of theirs, 1 Iohn 3.1, 2, 3, 4. nor the sure and stedfast Anchor of them, Heb. 6.18, 19, 20. that enters into that within the vail, whether the Fore-runner is entred, making the way for such onely as follow him in the daily Cross to the Carnal mind; yea, his belief is but blind, his faith meer fancy; he feeds but upon ash••s, a deceived heart hath turned him aside; his trust is in lying words, he leans upon nought but lyes, a meer lye is in his right hand; Christ is not his, nor his Righteousness his as yet, neither is he Christs, while he lives in his lusts and his lusts in him, while alive to the world and the world to him; for as it is in the Verse next after that I last argued from, Gal. 5.23, 24. They that are Christs, have cru∣cified the flesh with the affections and lusts thereof, upon that Cross of the Lord Jesus, then which Paul glorified in nothing more, as true Saints now do, while the world is ashamed thereof, that is, the light by which Christ condemns all sin in their flesh, that the Righteousness of the Law might be fulfilled in them, as truly as in himself, and they walk no more after the flesh, but the Spirit; by which also Paul was crucified to the world, and the world also unto him.

And now whereas T.D. and those Divines from whom he must come to be divided, before ever he know his part in the undivided Christ, do (uno ore) confesse so far unto this truth as to tell it further, then they are a∣ware,

against their wills, while they tell us that the good works and fruits of the Spirit, and Christ righteousness within the Saints, and the obedience, which by him they are enabled to perform, are not onely that which makes men meet to enter, but are also all the righteous mens evidence for heaven both in faro ecclesia, & conscientie, for I know no man among them, that sayes any other then thus, that no men can know one another, nor any men themselves, to be Christs and heirs of heaven, and to have right to enter there, and that the faith in Christ which they professe, whereby they say they stand, entitled to the righteousnesse of Christ without them, is true, living, saving, justifying faith, and not fancy, dead unprofitable, and good for nothing, 'but as it is accompanyed with the other fruits of the Spirit and good works, which serve (••ay they) to justifie every one that is justified (without them (say they) in the sight of God) in his own sight, and conscience, and in the sight of men: I shall take all our Doctors at their words, so far as they do yield, as Pharaoh did, to Is••ael by a little and little at once, in order to the winding of them in at last, whether they will or no, to yield us the whole Question in every inch of it, wherein they stick (for we shall not ere we have done, leave them, so much as a hoof thereof behind,) and while it is in and upon me, say something more to these two grants of good works, giving 1 st. meetn••sse for entrance 2 evidence of our T••Se to the in•• heritance, and the truth of that faith, which though it never be alone (say they) yet along gives (on our part) true T••le to it:

As then to the 1st, I mu••e what great difference there is [but that they who where they should not, make two into one (as T. D. does Pauls own righteousnesse and that of Christ in him,) love as much, when they need not, to make one into two] between the matter of merit, and the matter of meetness, that our Divines can digest it exceeding well, to have it said the fruits of the Spirit, and Christs good works and righteousnesse within his Saints onely makes them meet to inherit, but can't digest it at any hand, to have it said that these of Christ and his Spirit in them do meri•• the inheritance or make worthy of it: Doth not the ••ame that makes meet and fit for, merit or make worthy of it, and enright to it in some ••ort, and in Scripture sense at least? The whole course of which tells you not onely (as you tell one another often, but that you often untell it again, when you tell that of ne∣cessity, men must sin while they live) ••hat no sinners nor unri••hteous ones of any sort have in any wise any right to inheritance in the kingdome, or are ei∣ther meet or worthy to be any where but without the holy City together, as fearfull, unbeleiving, dogs, and abominable in the lake of fire, but tells you also verbatim in many places, of all their and onely their right and worthy∣nesse to enter, who by Christs power do the sam•• will of God he did, and have and work the same righteousnesse that he did in himselfe, within them∣selves, 1 Thess. 1. They that suf••er'd for the kingdome were worthy of it, 21. Math. 8. Not onely they that came 〈◊〉〈◊〉 when bidden to the the marriage were unworthy, but such also as took them••elves to be entitled upon bare bid∣ding, and so (as you do) ran in all the hast, and thrust themselves in, as those that had the onely right, and who but they the worthy guests, that thought there was no need, (I speake after the manner of men) of the ••l••ves and Ribbons, I mean the Wedding Robes of Christ righteousnesse to

cloth their own persons, as if what he only wore 〈…〉〈…〉 Theirs too, so far as to enright them ••hith••r, were (for all their more bast then good speed) thrust out at last, as u••worthy to be there, where had they been ••s well sui••ed, as they were willing to have the good 〈◊〉〈◊〉 might there upon, deservedly enough, since the invitation was free, and though a gift yet what more free the gift? Have stayd there among the rest as worthy: And the few names in Sardis that had not defiled their Garment had right by promise, and so ex debito (if promise ought to be kept, when made) though gratis too, because the promise was freely made to walk with Christ in white, for they were worthy, Rev. 3.4. I say worthy ex bene placito, for as much as nothing, but the free good will and pleasure of God, made him oblige himselfe to give a right to such; and yet (to confound that nice and needlesse distinction of Criticall Scholasticks, which hath confounded most Divines in Christendom into darknesse) ex condigno, also, for as much as by Christs power and gift to will and do they both will and do what is required, as the Termes and condition, on which the thing is promised; which consistency that I make between ex condigno & ex beneplacite, ex debito & ex dono, ex operibus & ex gratia, which T. D. and most Divines deeme to be 〈◊〉〈◊〉 or inconsistent toge∣ther in the matter of mans iustification, being a 〈◊〉〈◊〉, that few of them can get over, a meer gnat, at which they that in other things can swallow Ca∣mells, can't but strain, I am made free a little more here to uney.

T. D. thinks he hath half knockt the Qua. for ever down into their dumps with his deep drawn argument from Rom. 11.6. T.D. If by grace then it is no more of works, otherwise grace is no more grace; but if it be of works, then it is no more of grace, otherwise work is no more work: whence (quoth he p. 20.) if justification be of works as you assert, then grace is exclud∣ed from having any hand in our justification, which is contra••y to the Scripture, which sayes we are justified by grace. Our justification cannot be a debt and a free gift. I mean not both in respect of us. And this he calls his irrefragaba∣Scripture urged by him, that the hearers might be covninc't of the damna∣blenesse of our doctrine, who dare to talk of good works and perfecting holynesse bere, as ever we mean to see the face of God hereafter, which he and Th••. Rumsey el••ewhere call a Doctrine of Devils, and might ••••••th and detest us, as we deserve, and indeed finding his work fail in its force the day before, before the fire and the day, that declared of what sort it was, he prepared this against the 2d dayes dispute as his Corner-stone, setting it in the front of his second fight against us▪ and the truth, and to this (quoth he) nothing was replyed.

Rep. 1. A good cause why (say I) for there was no room for Reply, but like as Pilate, when he had askt Christ this Question what is truth? As soon as he had so said, rose up and went his way, not staying to take his answer, so I well remember T.D. crouded in the next Argument, which I have answered already above concerning the works the Iews went about to establish (which Argument is so neer a kin to this, that one answer may very well for both, in both places Paul by works, and own righteousnesse meaning no other then what are wrought without Christ by us, and not any that are wrought by Christ in us,) I say T. D. crouded the one so hard on the back of the other, and past so soon from one to the other,

that without interrupting of him, which he would ••••ve complained on as much on other hand, there could be no interposing of an answer, and so Pilate-like, not expecting it, he went his way to another matter, with∣out it.

2. Yet now as to his Argument itself somewhat may be Replyed, and 1st if considered as in conjunction with its fellow that followes it so close at the heeles p. 21. from Rom. 10.34. and beares such a broad shew of backing it, it is not so big, nor amounting to such a bulky Bulwark, but that one may easily put them both in a bag, if no more be said but this, that in both Scriptures as also Phil. 3. (where as inconsistent he opposes his own, while a Pharisee to that of Christ within him when converted and a Saint, and Tit. 3. where he opposes the works▪ of righteousnesse we have wrought to our being renewed by the holy Spirit, and makes grace and renewing by the Spirit all one, as well he might, for if we be not renewed by the Spirit and saved from the sin, then I say grace is no more grace for what use is it of to us, if we be left in, and unpurged from the sin, which Christ came to save his people from 1st, & so from the wrath of to come, which will come unavoidably on all that are disobedient, and unrighteous) Paul opposes the gift of grace Gods righteousnesse to mans meer own works, which are not good though so thought by himselfe, and mans own literall righteousnesse of the Law wrought in mans will and Imagination onely, out of Christ the light and faith in him and the leadings and movings of his Spirit, and does not oppose grace to the righteousnesse of Christ in his Saints, or sanctification and holinesse, that is of God, by faith in the light, revealed in and received by every one that beleeves as inconsistent: for those are not onely concomitant but consistent and concurrent together to justification, as grace and Our works onely are; not for these two do tollere se invicem, I confesse, so that if justification and life be of grace, it can't be of Our work••, et retro, if of our works, not of grace, but grace and Gods righteousesse, grace and those good works wrought in us by Christ, and for the doing of which we receive the grace, or gift of a∣bility from Christ, these are indeed one and the same, and so Homogeneous or of one kind, that they may be Synonomous also, and bear both to be called mutually by the same name of either grace, or good works, and so are they throwout the Scripture, as one thing promiseuously denominated, sometimes by the Term of grace, somtimes the gift of God in Christ, the gift of righteousnesse, holinesse, &c. For all this is grace and free gift, and yet its inhaerent in us too, as the same that was in Christ, and being Christs as meritorious, ma••ing not onely meet but worthy also, in such measure as its received in, as it was in a higher measure in himselfe, whether it be a gift to do, or a gift to beleeve, or a gift to suffer, as 2 Thess. 1.5. Compared with Phil. 1.27. To you given not onely to beleive, but also to suffer for his sake and they to whom this gr••••e was given were by God counted worthy of the Kingdome, for which they suffer'd; and so Paul, who laboured abundantly in preaching the Gospell, sayes this work was the grace which was given him by Christ in him, by which grace also he was, what ere he was, that was worth any thing, having nothing but what he had received, that made him differ from another; by which grace or gift all boasting and glorying in selfe was continually excluded, and the glory of all to be given still to God, and not flesh, man, and selfe: so that while Iudas could blame none but

himselfe for being damned; so Paul and the rest, though they wrought out their own Salvation, yet could blesse none but God, who wrought in them of his good pleasure 〈◊〉〈◊〉 to work, will, and d••, for their being saved by his grace, 1 Cor. 4.7. 1 Cor. 15.10. Eph. 2.8. 3.8. Phil. 2.12.13. So that all a∣long the gift of both faith and good works are both called grace; yea, grace is no grace yet, to Salvation from sin, while men remain in their sins, and unsaved by it, and while the grace or gift of Gods righteousnesse, remaines onely in Christ without them, save onely that they are in a possibility to be saved, and while they yet witnesse not him, and it by him within themselves to the destroying of the works and Image of the Devill, which when they do, then, and not before (let them pra••e of ••••ace as they will) they know the grace of God in Christ Iesus, and then alls grace, and by grace and not of works or themselves, or any righteousnesse of their own that they can thank for it, whatever they work in the light and leadings of it, in Preaching, Pray∣ing, Service, Worship, and what ere they have, are, enjoy, act, beleive, endure, or suffer for his name.

And so grace and works, grace and the righteousnesse of Christ within us (when mans own, which ye yet are onely in, and establishing your selves by, who hate the light and are out of it, is denyed as Rags, as it is by us) do not destruere, but ponere se invicem, so well stand together in the matter of our justification, that indeed neither of them can stand in it, without the o∣ther. Neither is grace at all excluded, as T. D. injudiciously judges, from any hand in iustification by our asserting it to be of works of this nature, and e∣stablishing this inhaerent righteousnesse of Christ in us thereunto, but by this alone is grace perfectly ectablished: Neither are these in opposition each to other (as T. D. sayes they are) as immediate contraryes, as mens evill works and these good works of Christ in man were by me affirmed to be, but ra∣ther individually the same: and whereas T.D. saith our justification can∣not be a debt and a free gift both, in respect of us; to what was said above, which might serve to answer this, I adde my denyall of that position of his with my grounds thereof; for howbeit in respect of the same time it can∣not be a debt and a free gift too; yet in respect of the same pers••ns with reference to d••fferent times and seasons it may; for as it was nothing but meer mercy to lost man, and free grace, gift, and goodnesse to man on Gods part and not any debt or desert from God, on ma••s part, that 1st. engag'd or mov'd God to give his Son, and to make promises in the Gospell to give his free gift of life eternall, and to make Christ the Author of it, to all them that obey him, and the meer grace of Christ to us, to come into the world a Light, and give himselfe a Ransom for all and to promise to give life to all that come unto him, and to God by him, that they might have Life and Salvation to the utmost; yet seeing (as I may say so) God and Christ have by free grace, that moved them to make it, thus put themselves freely into mans debt, on Terms of their obedience, they are (man performing the conditions on his part) since then in justice bound to perform it: and so to the same Subject mankind, from whom God at 1st. was altogether free, and to whom he was rich in mercy, and infinitely free in giving Christ, and making promises he is since on account of his truth engaged, if man be not wa••nting to him selfe, to make it good, and as it is in the like ca••es, among men, that pro∣mise

which pitty, meer mercy moves to make, piety and equity require its making good, so 'tis here, and its no such newes▪ but to such as are novices in the faith, to understand that which to the same persons was grace and free gift at 1st. becomming a matter of desert, and due debt at last: So that though glory be to the grace and mercy of God, which onely moved him to say, when the wicked turnes from his wickednesse, and does what is lawfull and right he shall not dye, his iniquity shall not at all be mentioned to him, yet the wicked turning, Gods wayes are not so equall as he pleads they are, Ezek. 18. Against man whose wayes and thoughts are all crooked and un∣equall, if he do not now justify, and forgive the reforming evill doer: and having in his free favour said it that he that confesseth, and forsaketh his siSs shall find mercy, Iohn saith 1 Iob. 1.8. If we now confesse our sins, not, God is gracious and mercyfull, though that be Originally the ground of all, and to be magnified over all his works, and is oft exprest to the wicked repenting, as the grand cause of Gods remitting 55. Isa. Let him forsake his way and thoughts, and turn to the Lord for he is gracious, but saith Iohn God is fa••thfull and just to forgive us our sins, and to cleanse us from all unrighte∣ousness: So having refuted T. D's. irrefragable Argument, (as he stiles it) from that Scripture Rom. 11. Which I confesse is irrefragable in truth, but that T. D. wrests it (being one of those unlearned and unstable ones in the truth, that Peter saith 2 Pet. 3. Wrest Pauls Epistles and other Scriptures to their own destruction) I return to proceed in that, which I went away from by this profitable Parenthesis (viz.) to shew how the Scripture ascribes the inherita••ce as not onely meet for them that are meet for it, but their due de jure that do his Commandements, R••v. 22.14. Blessed are they that do his Commandements that they may have right to eat of the tree of life and to enter throw the Gates into the Citty, but without are Dogs, &c. (1.) without the Citty, and without Right to it, as well as without mee••nesse for it, who if they were other (1.) doing the Commands they should have both mee••nesse, worthynesse and right and (jure hereditario by right of heirship according to the promises made in that behalf) should both duly, and (keeping the con∣dition) no otherwise then deservedly inherit it; as he that having a pro∣mise of the inheritance of a Citty in case he will adventure to storme, and o∣vercome and win it, fighting and overcoming accordingly (though the pro∣mise of it at 1st. on such Termes was a gift) may then claim it for his inheritance as of debt, and desert, which it is not onely fit and meet he should have, as on terms of promise on anothers part, & performance of the Terms required on his own, who ever helpt him in it, he is worthy as the right heir, one that hath due Title to it accordingly to enjoy and inherit: And indeed the very word inherit, which is so often-used both in the negative, where the wicked are excluded; as no unrighteous one shall ever inherit and on the positive, and promissive hand, where the righteous are included, as he that o∣vercometh shall inherit all things, doth (if men were not praepossest with preju∣dice against the truth and with blind principles, which (as its harder to knock an old peg out of its hole then to knock a new one in when thats out) theres more ado to drive out of them, dispossesse them of, and draw them from, then would be to draw them to own the plain truth, if the darkness were once dispeld) import no lesse then an entailing the Title of the King∣dome

to the good works and fruits of the Spirit in us which are the Termes on which it is promised, on any name or thing abstract from these, which yet T. D. is so absurd, as his fellow A B C Da••ians in the School of Christ are, as to make in no wise a cause, but onely an effect of our justification and of our standing entitled to it on things without us, that are nothing to us, ab∣stract from these: Whereas if that be true (as it is in their own Schools) that quo p••sito panitur, quo sublato t••llitur effectus, &c. That upon the being of which the effect ever is, upon the not being of which the effect can never b••, must needs be the cause of that effect, its most uncontr••lably true that the good works and fruits of the Spirit in us, are not the f••uits and effects, but the causes, of some kind or other, of our just••fication; and as the cause of every sort, if it be but causa sine qua non (as they speak) the cause that gives no influence, but only is a meer hangby yet, necessarily too, as a Cipher, is in order of nature evermore before the effect, so is our Sanctification, so antece∣dent to our justification even in the sight of G••d, that contrary to our Sch••••lmens Figments, who say justification is 1st. of the two, so that God lookes on us as just, while unjust, before he makes us just, I say, till our Sanctification is, our be∣ing counted holy in Gods sight can never possibly be.

Ob. And though its said he justifieth the ungodly.

Rep. I say, yea justification is ever of ungodly ones, yet never in, but from their ungodlinesse, as Sanctification and Salva••ion is of sinners, but not in, but ever from their iniquityes; he clea••s the guilty, but by no meanes, no not Christs blood, so Exod. 34.7. as to cleare the guilty while in their sins, or hold them guiltlesse as T. D. dreames he did David, while they are guilty of Adultery and murder, and while they are taking his name in vain, crying Lord, Lord, but not doing what he sayes, naming his name, but not d••parting from eniquity; he makes Christ to such as believe in his Light Wisdom, Righteous∣nesse, Sanctification, and Redemption, but (what ere some count) he in no wise counts him so to any, any further then he doth so make him; he sees no sin in Iacob nor tra••sgression in Israel, but it is because there its done away, and remitted, not by pardon, without purging, but so as not to be committed any more, or if it be theres new guilt contracted, and the sin imputed, till again remitted on returning; but this Israel to whom he is so truly good are them that are of a clean heart Psal. 73. He will speak peace unto his people and his Saints, while they walk in wisdome, but let them not return any more to folly, for if they do they do, they must again hear more rough repro••f from him then ever, and find him speaking in wrath, and v••xing in his sore displeasure, there is a blessed man, to whom••he will not impute sin, whose iniquityes and transgressions are covered, but tis he in whose Spirit theres no guile, Psal. 32.1. So that I marvail what our Priests mean by Salvation, Iustification, Redemp∣tion and such like, when they say a Saint or a Sinner (what should I call their mongrell seed?) may be in a State of Salvation, while they are in the guilt and filth of their sins, for I know but two things Christ saves his people from (viz.) from their sins and from the wrath, which is to come, and I know no Salvation at all from the wrath, which is the effect; till there be a Salvation from the sin, which is the cause of it, for posita caus a p••nitur effectus as well as sublata tollitur, and I am sure none is there (as yet) from the sin, where men are not onely in it, and it in them, but singing loath to depart, and pleading for

a necessary abode of b••th these (themselves and sin) together while themselves are abiding in the body. Yet T.D. so thinks, that to stand in sin, which is in the Reprobation, and yet to stand within the lists of Gods love and Election will stand so well both together, that David stood justified in Gods sight in that which if men had seen him in, he would not have been justified in their sight, who love sin more, and hate it lesse then God does, and yet all this altogether. But T.D. thou hast heard of God onely by the hearing of the ear as yet by hearsay from thy self and s••lf blinding Brethren, but when thine eye comes to see him, and he comes neer thee to judgment, wh••se comming, who in sin can abide? and who in iniquity, can stand before him? who is as Refiners fire to the drosse and Fullers Sope to the fil••h, thou shalt, for all thy seeming Saint-ship, Abhor thy selfe before him, and repent thy s••lf that ever thou talk∣edst of mens being in a state of justification before him, while under the guilt of sin (as purer Saints then thy selfe have done, that have thought the same as thou dost) in very dust and ashes; and that walking in the fruits of the Spirit and holinesse of truth, must go before the sight of Gods face in peace, and that the sinner shall not see his face and live, thy selfe shalt see, whe∣ther e••er thou come to walk holily yea or nay.

But alas to what purpose is it to tell our P••iests this, when they tell (in effect) the same one to another, yet believe not what they say themselves, but contradict it out of their own mouths as soon as t••e•• have done, like L••••∣ards making good plain Prints with their feet in the Sandy ways they run in, yet dashing them all out, as the go with their long bushy tail••s; they say no lesse then that Sanctification goes before justification in the sight of God, though they see it not, while they say fai••h, which they confesse is a fruit of the Spirit, the gift of God, a part of our Sanctification is that, that, as an instrumentall cause of it, goes before ••ustification, as that by which we are, and without and before which we cannot be accounted ••ust in the sight of God; yet by and by again they tell us that justification, which is by faith, and so not before but after it, goes before Sanctification, whereof faith (they say) is a part, and that the leadings of the Spirit, and its fruits, among which justifying faith is reckoned up as one 5. Gal. A••ea f••uit and effect of our b••ing not under the Lawes penalty that is of our justification from the guilt of sin, so T.D. p. 16.

Sometimes, to escape and slip away from the shame of this absurdi•••• and contraction, they tell us, or at least some of them, that Iustification of Saints or sinners (for I am to seek still what to call the Creatures they call Saints, for if I call them Saints, it loaths me to call such sinners Saints, as they Term so, yea,

If they be Saints, which some so call, Then guilty sinners are Saints al,

And if I call them that commit sin the Servants of sin (as Christ did Iohn 8.) and not Saints and Children of God, they will be ready to loath me) I say then, they tell us that Iustification of sinning-Saints, painted and Saint-like sinners in the sight of God is without, and before Faith, or any thing else, even before sin was, or men either, from all Eternity, and from all sins (past∣nor present, I can't say here, because the sinning Subjects of this Iustifica∣tion are not yet extant in the world) but from all that ever is to come, and Faith by which the Iustification comes, is but an Instrument, whereby the

Evidence of this long-since Iustification in Gods eye comes in to men, and mani∣fests it to their eye, whereby the sinners themselves know it; and as for other fruits of the Spirit, which are all the fruits of Faith too (which I con∣fess to be the first in being of all work; truly good, so that without it 'tis im∣possible to please God, and whatsoever is not of it and in it, but out of it, and out of the Light, in which it is, if true, is but sin) these are onely as Evi∣dences to us, and to others that the Faith we have is justifying and true, &c. and not dead and fained, and fit for nothing.

So say they, In Gods sight we are justified, freely from of Old without Faith, or good works that follow and flow from it either; this we know and are assu∣red of, that Faith is opp••sed to it self as a work in the business of Iustification, and that Faith is imputed to us as being in stead of a perfect personal righteous∣nese, or that 'tis the meritorious cause of our Iustification, I utterly deny (quoth T. D. p. 24, 25.) but Faith without works is that by which we are formally justified, but the other, that is, good works, that by which we are declara∣tively justified; in Pauls sense, who Rom. 3.28. sayes, We are justified by Faith onely, without the works of the Law; a sinner is absolved (I wot he means in his own Conscience, for I know not when T.D. reckons, or whe∣ther at all God holds an Elected Saint guilty, if not David while he was guilty of Adultery and Murder) In Iames's sense, Iam. 2.14. who sayes By works a man is justified, and not by Faith onely; a B••liever is approved' (quoth T.D. p. 8. out of Diodat. whose words he useth) which approba∣tion of a Believer in his Faith (as true) is both in himself and before men, so as they usually say by good works a mans Faith is evidenced to himself within and others without, to be a true living Faith, and so consequently his Iustification with God to be surely known, which was, but could not be seen or known to be before.

Rep. Now therefore a word or two to the grant of our Antagonists, that Iustification is before (in Gods sight) but it can't be known to be by us or others, nor evidenced to us, so that we can stand as justified ones, or ap∣proved in our own sight and other mens, till we be sanctified and have both Faith, which is a fruit of the Spirit, and other fruits of the Spirit, which, if true, that Faith works by, as love, a pure heart, victory over the world, tem∣perance, peaceableness, gentleness, and such like.

Is it so Friends, that no man can appear to himself to be approved and justified in Gods sight, nor to himself or others be known that he is so, till he comes to believe, and do other good works of Righteousness, which first declare the thing so to be? I wonder then how ye dare talk and affirm that to be, before good works, which before good works ye confess cannot be known so to be; will ye ever be in your wills, thoughts, inventions and tra∣ditions, intruding your selves into that ye have not seen, and confess cannot be seen to be, as you say it is, vainly puft up in your fleshly minds, and entring into, and venturing to reveal and vent out Gods secrets, which ye say are secret and hidden to man, saying they are so and so, before the time you say they are first revealed to you in? And telling men they are justified be∣fore God and loved, before they do any good, and bidding them believe this for true Doctrine from you, that 'tis so, till they come to do good works, and that that's the onely Evidence, whereby you can discern that

thing so to be, which yet you say is so, before either by you or them it is dis∣cerned? In his own secret thoughts (say you) and bosome Councels the thing stands so, that we are justified, but its not revealed to us to be so, neither can we know it to be so, that we are justified, but from the time of our bringing forth fruits of Righteousness: Do not secret things be∣long to God onely, and things that he reveals, when he reveals them and not before, to you and your children to talk of? Are ye not like na∣tural bruit beasts in this, that you oft speak evil of that truth ye know not, and oft tell that for truth, which is not so, when ye know it not, and e∣ven confess it cannot be known to be, till evidenced by good works, and yet you will say 'tis of a truth, before any of those good works by which onely the Evidence of it comes to you, be brought forth in you?

'Tis true, there be many things, in esse Rea••••, before they be in esse cogn••scibili, Real before they be visible (though this Iustification of yours before Sanctification in Gods sight, which ye yield is before Sanctification, but Sanctification before it in your own sight, and in the sight of all men is not one of those invisible Realities, but (if may so say) an apparent, Real, visi∣ble non entity rather, and fancy of your own brain; but what things soe∣ver are in truth, to us they are not so, as that we in truth, and of a truth can say, so or so they are, till the time that we come to see them, and that come forth, which is the onely Evidence, which we come to see them by; and he that p••ates of that thing, as being so or so, which to him is not yet known so to be, is a buisie body, whose tongue runs afore his wit, his lips before the light that would lead him out of darkness, & his thoughts not a little out-run and out-reach his Reason. Tum demum, apud nos, res dicuntur fieri, cum incip unt patefieri, to us things are onely as they ap∣pear, so that whoever perks up and prates of what he knows not, and of mat∣ters that yet to him are not, which work (which is that of the Priests in many things) he that shall count him that's in it a wise man, shall by my consent be canonized a fool for his labour. Iustification in Gods sight of a sinner is, say the Priests, before any Sanctification is at all in him, but neither the sinner can know that there is any such matter as pardon of his sin, or that he stands just in Gods sight appears not at all to himself, not yet is it evident to us, who tell him 'tis so, neither can we know it any more then he, till Sanctification appear in him, from which as that which goes be∣fore it, ever in our eyes, we come to the sight ••f it: yet if he will believe us (who speak of a thing we know not, and talk we know not what) and if he will take our words for it, that his Iustification is before he be Sancti∣fied (who have no other Evidence of it our selves, or whereby to make it Evident to him but this of his Sanctification, which is evermore that which goes before the other, for ought we see or can discern, and if he will trust us implicitly at a venture he may (but if he will not (say I) he may safely chu••e.

And as to that speech of thine out of Dioda••us, I dare say it was not a Deo datus concerning good works justifying a man declaratively, and serving in Iames's sence to approve a Believe in the sight of men, for there's not Truth in't, if meant so onely and exclusively of their use to Iustifie formal∣ly, and absolve a sinner in the sight of God (as it must be, if it serve that turn

at all to which thou usest it) yea, I contrarily affirm (yet not denying, but that they do decla••e before men the Faith of him, that professes to believe in Christ to be true, and not hypocritical) that they also tend as well as that t••ue Faith they flow from, to justifie formally, and absolve sinners in the sight of God. And though Paul Rom. 3.27. concludes that a man is justified by Faith before God without the deeds of the Law; yet he never concluded as you cloudy Expositors of him conclude of his words, which ye wrest, be∣side his Right, to your wrong meanings, any such ma••••er as that a man is justified before God without the good works of the Gospel, between which of Christs in his Saints, and those of the Law, which are mens own done with∣out Christ of themselves, ye never distinguishing, run so far into confusion as ye do: which deeds of the Law done in mans own thoughts, willings and run••ings, and not in the Light and Spirit of Christ the Power of God, never reach the thing that is run after (that is) the fulfill••ng of it, without which there is no life, for the Law requires brick but affords ••o 〈◊〉〈◊〉, good works but it gives no strength to weak man in the flesh, and fa•• wherewith to perform; ••o the Letter onely kills, and onely the Spirit giv••s the Life; So both Paul and Iames, and we, as much as Diodate and T. D. do, for ever shut out them; yea, and so much more, then any of you, do we deny the deeds of the Law (so done) as to the doing us any good toward our absolution before God, by how much we do both in our Life and Doctrine establish onely the deeds of the Gospel, while you, who doctrinally exclude the Laws deeds, do yet practically establish them to your Iustification; for howbeit in words ye establish Faith, as that by which ye stand justified formally before God, yet that faith ye act, who believe God accepts your persons and perf••••mances without his Righteousness inherent in your selves, and while ye are yet impurged, and not so much as believing you can or must be here purged from your sins, is far from the true Faith of the Gospel, being no other then the false faith or true fancy of those, who were of Moses and the Law, that trusted in lying words, that could not profit them, Jer. 7. Isa. 1. Isa. 58.3. who thought God did them wrong, if he justified and accepted them not in their fastings and services, though they never fasted from their iniquities, nor loosed the bands of wicdedness, as if when they had been at their formal humiliations for a day, they had procured some dispensation to let Hell loose again, and were then delivered to do abomi∣nation; this kind of barren, leafy lean-faith of yours, who look for life in it, is one of those deeds of theirs, who were of the Letter and Law, and not that of them, who are of the Gospel Faith, which formally justifies be∣fore God, which who are of, are blessed with faithful Abraham.

But now as to the Faith and other good works of the Gospel, which all are the works of God himself, and Christ Iesus working them in his Saints, a∣mong which Faith in the Light is the first, from whence others come, without which they cannot be, any more then it can be true without them, and by the Name of which Faith, for as much as all follow it, all the rest are denominated in gr••ss, John 6. This is The work of God, that ye believe on him whom he hath sent, these are the Righteousness of Christ and of his Saints, which is One, the being of which in them and in him, and not their being in him and not in them, is counted by God to them as their Righte∣ousness,

nor doth the Faith without them any more then they without it, both which concur as one cau••e thereunto, obtain formal Iustification in the sight of God. So that there is a doing some; and sometimes the same (material) good, which deserves no good nor acceptation, but rather evil and reprobation from God, being not good formally, but evil before him, while the same, that does material evil also, does that good: and such was Cains sacrifice, which was else as good as Abels, yet had noacceptance by Right as the other had, because sin lay still at the door, and 'twas not the Righte∣ous one, but the evil-doer that did the good, and the sinner whom we know God heareth not, who had he done as bene as it was b••num that he did, and offered it as well as the thing of••ered was good, had been justified as well as his Brother; If thou do well (laith God) shalt thou not be accepted? A∣gain there is a doing good, which deserves no Ill nor Cond••mnation, but one∣ly Good and Iustification before God, being both bonum and b••ne factum also materially good and formally well done, and that, de jure promissi at least, enti∣t••es to an entrance into the Kingdom: and such are all the good works done, on the Gospels account, in the Faith and Power of Christ the Light, and in the leading of the Holy Spirit, whether Faith it self, or Lov••, or any other that follow these, which are not of our selves, but by way of gift and grace from God, and strength from Christ received by us, who are weak in our selves, the fulfilling of the Righteousness of the Law, which is all fulfilled in this word, Thou shalt love thy Neighbour as thy self, for love worketh no ill to his Neighbour, therefore is Love the fulfilling of the Law, Gal. 5.14. Rom. 13.8, 9, 10. and this is the Royal Law that gives Liberty from the lust to envy, or any other evil, that keeps from stealing, and killing, and adulte••y, and from falling in one point as well as in another, of which Iames sayes, if ye ful∣fil it, as by the Letter none are, but by the Light and Spi••it, which lead into the Love, the Saints are enabled to do, ye do well, Jam 8.2. and what is well done, is twice done; and so is every little that is done in faithful∣ness according to the measure of the gift received, as from and unto Christ, and lets in (so far) into the Lords acceptance, Matth. 25.23. Well done good and faithful Servant (was said on the improvement of two talents, as well as five) thou hast been faithful in a few things, enter thou into the joy of thy Lord: This is that love which, when Cains wrath doth not, worketh the Righteousness of God, Jam. 1.26. in the doing of which by Christs Power in our selves, and not by his doing it without us in himself, who not as with∣out us, but as within us is the Iustification from the sin, and so the hope of glory, Col. 1.27. he is made in us the Righteousness of God, and we the Righteousness of God in h••m.

And his Light within, which leads all that in a cross to the lust follow him in it, to this Royal Life of love, is that Royal and perfect Law of Li∣berty, every degree of obedience to which is perfect, as it self is, and not imperfect as all that of those is, who are of the Law, and not of Faith; and as thou T.D. imperfectly and weakly wottest this is, for though, as to the Law, Bonum non oritur nisi ex integris causis, yet I say of true Evangelial obedience, none of which is imperfect, for its Christs in us, Bonum oritur ex qu••libet a∣ctu, as well as Malum ex quolibet defectu: and howbeit any one or more good works (as thou sayest p. 14, 15.) is not a fulfilling of the Law, done as

Paul in his blind zeal did them before he knew Christ, while he served in the oldness of the Letter, and not in the newness of the Spi∣rit: for then all the bonum he did, did but break the Law, being done not bene, and so what ere he did in any print, he was still guil••y of all, and in that na••••re he did it in, it was but Cains sacrifice, which was in the Re∣probation, the Tree not yet being good: yet he that doth and teacheth the least of Christs Commandements given out in the Light, fulfils so far, that he so far enters by Right into, and shall be so far great in the Kingdom of Heaven; in the observing and obeying of which Law onely Iustification, acceptation and approvement comes, as an effect of it, in the sight of God as well as in the sight of men; and so Iames will be found affirming, though thy senseless self canst not (looking in the Letter without the Light) well see his sense; which Law or Light who so looketh into, and continueth in the doing of what is there shewen, this man shall be blessed (Mark) in his deed, even with the blessedness described by David Psal. 32.1, 2. and by Paul Rom. 4.4, 5, 6, 7, 8, 9. which is, forgiveness of iniquity, covering of sin, and non-imputation of it, which comes on all (circumcision and uncircumcision) tha•• ••elieve, without difference, Rom. 3.2. as it came on faithful Abraham, whose Faith, with those works Iames speaks of Iam. 2.21. which were the fruits of it, were not one without t'other, but altogether (for they were Christ the Image of God, his operations in him, which thou also sayest p. 23. are called Christ) accounted or reckoned to him as his Righteousness as well in foro Dei as hominum: for hereby (saith God) know I thou lovest me, be∣cause thou hast not witheld thy Son; and again (Mark) because thou hast done this surely Blessing, I will bless thee, &c. as also it was said by Christ of Mary, Her many sins are forgiven her, for this cause, Because she loved much: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cujus gratia propter quod, see Arias Mountanus: so Mark 19. If thou•• wilt enter into Life, follow me, and we have forsaken all and followed thee (saith Peter to Christ) What shall we have therefore? Ye shall sit on Thrones, saith Christ, and everyone, &c. so 2 Thes••••. 6, 7, 10. that ye may be counted worthy of the Kingdom of God, for which ye also suffer, seeing it is a Righteous thing (Mark) with God to recompence tribulation to them that trouble you, and to you who are troubled Rest with us, because our Testimony was believed among you: here Faith and sufferings are made the cause upon which by Right deservedly, and in Righteousness Rest is to be expected, as a debt by promise, though Phil. 1.29. they are the gift of God to us, and not simply our Own works, to you it is given not onely to believe, but also to suffer for his sake.

T.D. Does not the Apostle oppose Faith and Works? Faith is opposed to it self as a work in the business of Iustification. p. 24. 1. Pamph.

Rep. Faith is neither opposed (as thou frivolouily supposest) good works to the Gospel, nor yet to it self as a work in the business of Iustification, but both it self and all the good works, that are done onely in it, which together with it are the gift of God to us in Christ Iesus, who is ths Authour; Worker and Finisher of them, in us, are altogether as the one good work or Righ∣teousness of God and Christ in the Gospel, by which we stand justified before them, opposed to mans meer Righteousness and works of the Law, by which no flesh living can be justified; and though Paul when he sayes to him that worketh is the ••eward not reckoned of grace, but of debt, but to him that worketh

not but believeth on him that justifieth the ungodly, his Faith is counted to him for Righteousness, doth ••ppose Faith and our works, the Gospel and the Law, which is not of Faith; yet when thou lookest with clearer eyes, who canst now see with no better then thou hast, thou wilt see that he no where opposes grace and Gospel good works, ••aith and the works of Christ in us, Faith and the fruits of the Spirit, of which Faith is one, much less (as thou fai••est) Faith, and it self as a work, but joy••s all these in One, as God and Christs single and singular gift of grace to us under the Gospel, as that one perfect and personal Righteousness by which, as a cause thereof, we are made meet or worthy to be justified in his fight, by which works & that of Faith together with them justifying us as a work, as well as an Instrument to receive Christ and his other operations wrought in us by it, all b••••sting (as blind as thou art, not to see it) is Eternally excluded, forasmuch as both it and the rest are a gift, as well as works given to us by him to perfo••m, For which the glory belongs onely to the giver and not to the receiver at any hand.

T. D. thou sayest as p. 25. 1. Pamph. the Scriptures attribute our Iustification to the Righteousness of Christ in the same sense that they deny it in to works.

Rep. That's true, if by the Righteousness of Christ thou intend the Righteousness of his working in us, and by works those works of our working without him, but utterly false, if by his Righteousness thou mean what he works without us, and by works what works we work onely in him, for the Scripture attributes Our Iustification to this latter, as to the former it attri∣butes his Own, of both which he beinh the onely Authour, not unto us (O Lord) not unto us at all, but to thy Name onely be the pra••se; who dost not (as thy supposed Ministers suppose meerly that thou dost, but far be it from thee so to do; Shall not the Judge of all the earth do Right?) First count men just that are unjust, in this world, and not make them so till the World to come, but first justifie the ungodly from their ungodliness and make them Godly, and then countest them to be such as thou hast made them.

But awake O ye divine Diviners, and see what a dream you are in, who deeming the Lord to be no other then like your selves, imagine your selves as pure in his, as you are in your own eyes, though ye are not yet washed from all your filthiness, nor yet believe you need be so in this present world; whereas he that condemneth the Iust, and be that justifieth the wicked in his wickedness (and I crow God is not an Abomination to himself) both these are an Abomination to the Lord.

And hence is one ground of your so miserable a mistake, in that ye take (as ye confess your selves) Iustification in its meer forraign, and not in its neer and proper signification (viz.) a counting, and not a making of them just, who are not so, whereas Iustifica••e and Iustificari is Iustum facere and Iustum fieri to make and to be made just, properly and p••imarily, and then consequently and secondarily to think and to be thought so; but you fleeing afar off in this and many more points from proper names into for∣raign acceptations, that ye may be as far as may be from such Truths as most torment you, will needs (in this world at least) have the words to justifie and be justified, sanctifie and be sanctified, to import and found forth no more then injust••m & improbum justum, & Sanctum putare, & putari, & justificare, & sanctificare, & ri, in no wise to be Ex injusto, & improbo justum, & san∣ctum

facere, & fieri; as if in this life God having somewhat else to do, could not well have while to make people Iust and Holy; and therefore (they being also well contended so to be left) did agree to leave them to the liberty of their lusts, under some certain toleration to live in them, and yet to think them Iust and Holy in the mean while, notwithstanding, and then hereafter, when men are more willing to it, and himself a little better and more at leasure to do it, to make them Iust and Holy by some P••pisb Purgatory in the life to come.

But Friends, have a care however of what you do in this case, which is of no less then Eternal Consequence to your immortal Souls; for assuredly let Paul and Iames himself, Iam. 2. determine it if you will (whose sence T.D. thinks he hath 〈◊〉〈◊〉 on his hand) yet you will find it so that ye can be no further justified then ye are sanctified in the sight of either God, or men that are after the heart of God: yea, if a man say he hath Faith, and have not works, can Faith save him? Can it profit him? Is it not dead? Yea, knowest thou not O vain ma••, that as the body without the Spirit is dead, and can do nothing, so Faith without works is dead also, Is it not made perfect by works? Was not Abraham and others justified by works? See ye not then that by works a man is justified, and not by Faith onely? Yea, quoth T.D. appro∣ved by men, but not absolved and accepted of God by works. Rep. then let Paul speak, Rom.14.17,18. The Kingdom of God is Righteousness, Peace and Ioy in the Holy Spirit, he that in these things seereth Christ, is acceptable to God (thereupon surely) as well as approved of men.

Though therefore ye dream pleasantly while ye are awake and bless your selves, saying, Aha I am warm, I have seen the fire, becau••e in the Letter, where ye read by the halves, singling out of it what best suits with, and serves your sinful desires, and leaving out what serves to the crossing of your carnal lust, and corrupt affections, you have been flashily and more shalowly, then solidly, read of a Declaration of a Righteousness and good works of ano∣ther, even Christ, whereby onely men can possibly come to be saved, never heeding at all that this Righteousness of that other is to be wrought in the Saints by him, who wrought it first in his own Person, before ever they can be justified by it, and their Salvation truely wrought out by it, which we confess is to be wrought out by it alone, and not by any that's meerly mans own; yet when ye come to see what a meer painted Paradice ye have been led into by that false flash of your justifying Faith, without works concur∣rent, which is but the fruit of your affectionate fancy, which would fain have it so, that you might be saved by Christ, and yet serve your selves, you'l find that you and your whissling faith have in all this been but as Ig••is fa•••••••••• going before, and Ignoramus fa•••••••••• following after.

And though (to Ring back a little to you here to the Tune of F.Os. Talk, Mutaris murandis) about this matter of Attonement with God by the blood of Christ, p. 125,126,127,128. of his English Pamph. Ye King a Requiem to your Souls, saying with him Luke 12. Soul thou hast been dis∣qu••eted, perplexed, and intangled about these considerations (as all men are more or less; without exception) how thou mayest be Reconciled and at Peace with God, or have an attonment for that guilt, which (Super) naturally, thou art sensible of, and how thou maist attain to true blessedness, and come to the enjoy∣ment

of God; and thou hast miserably groped up and down in the dark, not able to ••••me to any satisfaction what will become of thee in time to come, and no way able to stand against the uncontroleable convictions of thy own self-condemning Conscience: yet now Soul take thine ease, eat, drink and be merry, there's me∣rit enough in store laid up in the Righteousness that Christ wrought in that single body of his, that long since liv'd and died at Jerusa∣lem for the sins of many years past, present and to come, so that there's no need of any Righteousnesse to be wrought (as in order to thy Justification and Peace with God) in that sinful body of thine own, it must & may safely (fith the Righteousness by which thou standst justified in thy sins (as T.D. sayes David did in his murder and adultery) resides without thee in another person) ••••n as long as it lives: let the Pop••sh Merit-mongers run, when they have no good works of their own, to their Treasury of the Saints meritori••us g••••d works, the merit of which they buy of the Pope for money, and by which they have indulgence and pardon for all sin, for many years to come, and let the Qua. run to that Righteousness they talk of, which is to be wrought by Christ in the persons of men, before ere they can be justified with God, here's that which shall administer to all and every one of us satisfaction as to all these things as Plenipotentiary to the quieting and calming of our spirits, and cut off any further enquiries, after such a thing as Goodness, Righteousness, Holiness, though that of Christs own working (as the Qua. say) in our selves in order to our peace with God; here's that that gives us wherein to acquiesce, and wherein we will be satiated (viz,) The Doctrine of the Scripture, which gives as glorious incontroleable a conviction of Peace with God by Christs Righteousness without us (not within us, as the Qua. prate) as that Light in our Consciences they tell us of, gives uncontroleable convictions of our sins: there its revealed (to those, say I, the eyes of who••e understanding are blinded by the God of this world) that its Christ without, and not Christ in us (or else the De∣vil and his Doctors are blind, say I) which is the h••pe of glory, and upon which we are lookt on as no Repro••ates: So that O Soul, I would not have thee to cry out of wrath and wo, nor sing to thy self of Iudgement, but of mercy to the Lord, do thou sing: yea, I must needs cry out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have found an easie broad way to Life, by applying the good of another to my self as mine, as truely as if it were in me inherent, so that I need not turmoil my∣self as some do, and as the Qua. who cant beleeve that what Christ has is theirs till they see it conveyed and derived from him, by way of participation to them∣selves: We can beleive that all that Christ hath is ours, though all that we have is our own, and need not be forsaken for his sake: I have found that without me, which in vain, the Qua. seek elsewhere, as within them, waxing foolish in their Imagi∣nations viz. the businesse of att••nement reconciliation and acceptance with God, which they are contriving to find by Christ within them, to the producing of such horrible effects and fruits, as tedious doing good and induring evill for their Tenets as we are loath to expose our selves to•••• What have they not done? What have they not suffered? What miseries extitus{que} infelices, have not the Qua. puld up∣on themselves, ubivis gentium quo impelluntur Fanatici; by their faith and do∣ctrines of Devils, (so I.O. of Qua. doctrines Ex. 3. S. 35.36. and T.D. and T. Rumsey of perfect holynesse in this life) let them meditate terrour and dream of dread and bring themselves into Bondage, we will cast these trouble∣some

things far away from our thoughts, though we do sin, and he that commits sin is the servant of sin (as they tell us) yet whatever bondage we are in, to sin, we will not be under the spirit of bondage so far as to fear wrath, or dread any danger so long as with such a glorious soul appeasing light (which say I, is the Devill transformed into an Angel of light in you) the doctrine of satisfaction and attonement by the blood of Christ, the Son of God comes in upon us. This is, that that astonisheth us another way, so that we can't be astonish't nor afraid of any amazement about the matter of our our sins this conquereth all the Qua••••••s of conscience this ravisheth and satiateth our souls, that though we may, yea must sin while we li••e, yet they have been already reckond for with one that is Our Righteousnesse without us, though his Image is not formd, nor his righteousnesse wrought in our selves. This is the designed of the Apostles discourse to the Romans to prove justification by faith without works of ours by Christs righteousnesse im∣puted to us as ours to justification before it be infu••ed to our sanctification (when the Devill is blind say I) Oh with what glory and beauty (to them that see so much, as we do in the worlds glory and the lust thereof) with what full and ample satisfaction this Doctrine breaks out, this is that we looked for, this is that we were sick for want of the knowledge of (being wounded by the light of God in our consciences for our sins and withall in such love to them, as to be loath to leave them or depart from them) viz. to beare of a way or Saviour whereby to be sav'd in them, and that we have now found and though we once c••yed out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and were at our wits ends feeling our selves sinking to hell yet this Christ (without us, without whom we also are feeling neither him us nor our selves in him) this and not in the imaginary Christ of the Qua. within them is the stone, by which we will stay our minds in as perfect peace, as we can, by putting away the sense of sin, and the evill day far from us: Ex. 2. S. 28. Dicat quod quis que volet ex hac opinionem non dimovebimur.

Though I say these things are in truth, the sum and substance of your sayings, the very Image, proportion, lively pourtraiture of your dead faith; which ye count living, and saving, and justifying and what not? Yet as the Lord lives youl find it dead, even thou I.O.T.D. and your fellowes, as well as we have done, who were as high in that supposed saving faith, but reall fancy, as your selves, and your selves utterly undone before the Lord for all that, when he comes to enter into judgement with you, as he hath with his own House, the Qua. where the Iudgement in these dayes hath begun: Therefor be ye warned, who seem to sit warm by this your fantastical faith and imaginary painted fire, for whatever ye think, and how ever ye blesse and flatter your selves, with hopes of true bliss•• and blessednesse in this way, wherein ye erre, not knowing the Scriptures, which are true, but that ye under∣stand them not, nor yet the power of the wrath of God; Yet this is but your Own righteousnesse all this while (1) though reall, as in Christ, yet of your own faining to your selves, as yours, and yet not your own neither, so as that ye shall ever be saved by it, till ye come to put it on and be cloathed with it, in your own persons: Its but a fire of your own composing with wood and hey and stubble, and sticks, and straws; that crackles in your conceits like that of thorns under a Pot, that will soon flap down, and not last longer then such flashy fuell as your fancies seed it with: its not the joy of the righteous which the strangers, intermedle not with, which burns sure and sollidly and the more when cold water is thrown upon it.

Yea from the Lord God, I say to you all, as twas said of old to such as trusted in the name of the Lord without his ••••ture, behold all you that kindle a fire, and compasse your selves about with sparks, walk in the light of your fire and in the sparks which ye have kindled, but this shall you have at last from the hand of the Lord, ye shall ly down in sorrow.

And though in your pleasant trance, you sweetly sleep it our every one within your Tents, as in a Pavillion, and snort it our every one to a∣nother that your iniquityes are hid and your sins (who declare your sin as Sodom, and hide it not) are covered, and the Lord impares, them not, though ye are far from them, in whose hearts there is no guide, as if ye were those hidden ones of God, that he himselfe sees no sin in, because its by Christs blood (really and not imaginarily) washt away: and though you Canonize your selves into the compellation of the Saints while in your sins, and then sooth up and comfort one another under that Title with smooth words, yet I••a. 29.7.8. As a dream of a night vision, wherein an hungry, and thirsty man dreameth he eateth and drinketh, but behold he awaketh and is empty, and faint, and his soul hath apptite so shall all the maltitude of those meer ••∣imaginers and Image-makers be ••••yea, as in a dream, when one awaketh so when the Lord awakes to visit you (〈◊〉〈◊〉 do••ing dreamers) he will assuredly despise your Image, Psal. 73. Yet T. D. sowes soft pillowes under the Arm∣holes of his fellow Sainted-up-sinners, least they should 〈◊〉〈◊〉 under the un∣supportable burden of their wounded Spirits, when the light begins to shew them to themselves, and judgement to take hold on them, and their own sins to slave them in the face; Saying that a man once justified cannot become unjustified again in the sight of God, and what the Saints do, he heeds it not, so as to mention it to the Saints; and would have the Saint by all meanes not be so senselesse, as not to hold the sense of his present in∣terest in Gods favour and pure presence, though at present under the same sins, which God behold as Paule y iniquity in another, but as petty infir•••••••••• onely in him, because he taketh pleasure 〈◊〉〈◊〉 in his (sinning) 〈◊〉〈◊〉, witness David, who (quoth T.D. p. 38) when he was guilty (mark) of Adultery and Murder was not in a condemmed state but in a justified estate, in proof of which I have said more, sayes T.D. to R.H. then this man or any of his brethren can answer; in vindication whereof also when was urged and proved a∣gainst him that David was then, and long after condemned in his own conscience Psal. ••••. 4. and therefore could not stand justified before God, who is greater then our hearts, and must (if they do) much more condemn us, •• Iohn 3.20.

T. D. Replyes (most unanswerably indeed; to what one might expect from one that sayes no Qua, can answer what he sayes) all this, which is 〈◊〉〈◊〉: •••• It does not appeare to me that David was at this time (mark) un∣justified in his own conscience, but the contrary; i.e. justified for he spoke those words, Psal. 5••.4. That thou might••st be justified when thou speakest and cleare when thou judgest after Nathan had come to him and told him that the Lord had put away his sin.

Rep. Which coming of Nathan T.D. was then told (but that he was so absurd as not to heare) and hereby in told again, was after the Childe was born, and not while the adultery and murder was commited, which words

of Nathan the Lord hath put away thy sin being spoken not till David had confest to him that he had sinned against the Lord, which was not till many Months after his vile sinning, do evidently evince it to any thats not wilfully blind, that for many Months his sin was not put away, but remained on the File, and that the Lord did not hold him guiltlesse, nor the light in his own con∣science neither till he had truly repented from his sins.

Yet least any poor Saint like sinfull soul should sink down, while he lyes in the sordid sink thereof, under sin & the sense of the losse of his interest in Gods love, since he is so deriled that he may easily suppose himselfe to stink in the in his sight. T.D. who hath not one in all his Apothecaries Shop (for ought I find) to save the soul of a Saint from sinning, hath ano∣ther Antidote at hand, whereby to strengthen the hands, and save the soul of the sinning Saint from sinking so low, as to beleeve God loves or likes him, ere the lesse, when he has done: Yea, he is never without his Cordialls and Pills, to purg the head and heart from all sense of judgement, that that evill day may be put a far off and the Saints he past feeling of wrath, when they sin, and so be more secure in commission of it; but Pills to purge from the sin it selfe; he is so far from vending, that by his good will, he would have none of them licensed to be vented by the Qua. in the Country where he hath to do: Or if any course be taken to purge men throwly by calling them to perfect holynesse in this life, he takes to contrary a course to keep the men unpurg'd, as to mount against those, as against some cheating Mounte banks, as delivering no better then the doctrine of Devils, and to make men beleeve (that are such infidells in Christ as to give credit to T.D.) that 'tis not possible to attain to such a purging as this in the body, no not by the very All-healing herb of grace it self.

His Antidote to preserve the Saints from too deep a sense of their sins, is this, whereas the Qua, tell them, that if the light in their own con∣sciences accuse, and condemn them from the face of God for sinning, theres no God nor Christ that holds them guiltlesse, sith that of God within is his witnesse and vicegerent, that what it sayes and judges in them, is as the voice of God himselfe, and if that create trouble, man cannot create solid Peace.

Tush (quoth T.D for to the same purpose he talkes though not in totidem verbis p. 19.) what tell you us of Conscience; conscience is often erroneous, and not rightly guided in the very Saint. Talk of conscience to the wicked, its office is to be a witnesse against them for their sins, which if it do not check them, but tell them God loves, justifies and accepts them, when they sin, its defiled, 1 Tit. 15. and leads them into a wrong opinion of their estates in that it testifies that their estate is good when its nothing lesse, for to the impure is no∣thing pure; but unto the pure all things are pure, and when the Saints sin and are defiled thereby, the office of conscience (as a witnesse) in them, if it do its office, is to cleare and comfort and speak peace, and if it offer to trouble them when they fall throw infirmity into fowl enormity, and dare be so bold as to darken their evidence of Gods love, and of their justification in his sight, when they are guilty (as David was once of things not fit to be named among Saints) yet I dare be so bold as to say it is defiled in the Saints, and testifies falshood to them also, in saying that their estate is bad when (for all their sins) it is good no

lesse then it tells lyes to the wicked, that their estate is good when its nothing lesse.

Thus we have the unconquerable and that uncontrolable comfort which T. D. Administers to the Saints, when they become sinners, and fall into the same folly and filth with other wicked men, who is very a Boanerges or Son of thunder as he is in a few slight words, more th••n the same solid pow∣er with Peter and Iohn to the wicked; yet to the Saints (of his own coyn∣ing) is he another Barrabas or Son of Consolation; I mean not another of the same with him, who confirmed the Saints in their goodnesse and grace, but another of another kind, that comforts, confirmes and chears up his sinfull Saints in their sins, and dawbs them over, who are dirty enough already (if such he Saints, as he sayes are) with his own more dirty doings, who would have them live as justified in Gods sight, and as uncondemned in themselves as Saints, whilst ore head and eares in their sins.

But will all this hold T.D.? little did I once think ever to have seen such a dish of doctrine drawn by a divine from Tit. 1. 15. though unto the pure all things are pure, was wont the same way to be wrested by the Ranters; and for my own part had I been minded to look for such a licenti••us piece of Libertinisme, as he would learn men from thence (as I am far from it, knowing that in maxima libertate, theres minima licentia) yet I should sooner have lookt for a needle in a bottle of hey, as they say, then have lookt for the like from thence, or have scrap't in that Scripture to find it, if T.D. had not told me, it had been there; where yet (for all his telling me of a justification of a Saint in his sins) I cannot yet find or see such a thing, nor any else I (beleeve) but such as are as blind as himselfe: for the light in the conscience of both good and bad, doth tell them infallibly what they are, and testifie to the face of the best man in the world, that God doth not justifie him while he sins; which witnesse of God within their own hearts is greater then the witnesse of man, and will have audience at last, when it begins to speake out, when such a one as I, may easily be slighted, who witnesse onely for God from it, and therefore I shall say but little more to this matter; neverthelesse when T.D. and his un••ust justifi∣ed ones, come once to feel it stand upon its feet, which like an innocent, just, h••ly Lamb, hath been hitherto slain by the beast within them, because it torments them with telling too much truth, great fear will then fall on such as see it, and have made merry over it in its captivity, and at the same time, there will be a great Earthquake, and lightnings, and voices, and terrible thunderings, and great hail out of heaven, the Plague whereof shall be exceed∣ing great, every stone perhaps about the weight of a Talent, Rev. II. Rev. 16. the storm of which shall overthrow their open hiding places and sweep away their refuge of lyes, and disanull the Covenant, which these D unkards of E∣phraim have made with death and hell, and passe over them like an overflowing scourge, so that they shall be all troden down by it: Iudgement also shall be laid unto the line, and righteousnesse to the plummet, Isa. 28. To take a more exact account of them before God, then they are willing to give of them∣selves, who now not knowing the goodnesse and grace of God within them, which in his love, as a light, is given to teach, and to lead them unto Repentance, Tit. 3. 13. Rom. 2. 4. to 13. Are in the hardnesse and impeni∣tency

of their hearts treasuring up wrath to themselves against the day of wrath and the Revelation of the righteous Iudgment of God, wh•• in the day when he shall judge the secrets of men, by Christ Iesus the Light according to the Gospell, that Paul himself preached, will (mark) in his righteous Iudgment Render to every man according to his deeds, (viz.) to them, who by patient continuance in well doing seek for glory, honour and immortality, eternall life: Yea, glory, ho∣nour, and peace to every soul of man (mark) that worketh good: But unto them, that are contentious, and do not obey the truth, but obey unrighteousness, indigna∣tion and wrath, tribulation and anguish upon every one that doth evill without respect of persons, yet the Iew first, who say they are Jewes, and are not, but do lye, and are the Synagogue of Satan, and also to the Gentile; then shall they know that such as sin, whether without the law, or in the Law in the Let∣ter, shall be judged respectively; by that letter such as have it, and all by that light in the conscience, by which all are a Law to themselves, and that it is not the Hearers, and Preachers, and Praters against the Laws justify∣ing, but the doers of the Law onely by the power of Christ, which onely does it, shall be justified.

Three or four more of T. D.'s. (in comparison of what we might expect from him in satisfaction) most unanswerable answers to such Arguments, as were urged by us in proof of Iustification by the Spirit of life and grace of Christ in us, and by his fulfilling the Law in us, throw the condemnation of sin both in, and cleare out of our flesh, and by our walking not after the flesh, but after the Spirit, as a cause that gives Right and Title to it, I shall speak a little to, and then dismisse T.D. as to this point, till I meet him again in other matters, about which he joyns in with J. Owen, with whom I must come to joyn again too by and by, about the Scripture and the light, and some other things, least he thinks I am lost in this long bout with T.D. So as to be run quite away and never meane to come at him any more.

The 4. Scriptures alledged and out of which it was argued in proof of the point above said were I Cor. 6. II. Rom. 8. 2. Rom. 8. 4. Tit. 3. 7.

To the Ist., And such were some of you, but ye are washed, but ye are san∣tified, but ye are justified in the Name of the Lord Iesus, and BY the Spi••t of our God, whence 'tis to be observed that the Corinthians are said to be justifi∣ed BY the Spirit.

T.D. Replyes I might say that perhaps that Clause should be referred to san∣ctification, which is in a more appropriate manner attribu••ed to the Spirits efficiency, as if the words had been, but ye are sanctified by the Spirit of our God; and he gives his instance for the transposition from Math. 7. 6. give not that which is holy to dogs, neither cast your Pearls before Swine, least they trample them under their feet and turn again and rent you, where turn again and rent you, is to be joyned to the dogs (quoth T.D.) for as Swine do trample under their feet, so dogs do ••ly upon a man, or teare him down, or else justified by the Spirit, may be meant of the Spirits application, I mean (quoth he) the 3d. person is the Trinity, not of the work of grace whereof we are the Subject.

Rep. To all which I Reply thus Ist. let the Reader observe how T.D. dances between two, and serves the turn of truth against I.O. who blames the

Qua. and others for denying the Text of Scripture to be such a certain, immoveable, stable, 〈◊〉〈◊〉, Standard, Touchstone, of all truth as he contends it to be, and for calling it a Nose of wax, not infassible, because flexible to every mans fancy, while the said TD. by his twining it, which way he finds will fit him best, proves it so to be, no lesse then practically, to our hands, yea, quid verbis opus est, cum facta loquuntur, doth not T.D. make a very Nose of wax, a Lesbian Rule a meer peice of lead of the letter, a Reeling Rule, in unsted∣fast standard, when he plucks it to peices as he pleases, and makes many meanings of it, and then out of them, still takes that that best takes with him, and makes most for his own penurious purpose, for sometimes he turns one Text into two senses, and when he hath twatled one Text into two senses, and is so betwatled in himself, as not to know which of the twain to betake himself certainly to as the Spirits, sayes it must be either t'one or t'other, or it may be either this or, that thrusting out the third, be it nere so plain and obvious, if it clear the Qua. cause when indeed (exclusively of the Qua which is most right and true) its neither this or that, nor t'one nor t'other; witnesse the Text in hand; sometimes again gives three senses to one Text, witnesse Ioh. I. 9. to which position of Christ, that true Lights enlightning every man that cometh into the world, he puts three (viz.) p. 6. 1. Every man that is enlightned; 2. Some of every Nation, and 3. p. 36. Everyman who is (spiritually) enlightned to which three I.O. who joyns with T.D. in one of his three, saying everyman is not spoken absolutely of all, and every man, but with Relation onely to the Elect, whom he is grati∣ously pleased to enlighten, being not contented with that one single simple sense, doubles his Files, and adds a fourth sense more nonsensicall then all the rest, which as senselessely he serves from that Scripture phrase as 'tis in the Greeke (viz.) not as the Qua. speake Christ enlightens every man coming into the World, but thus the true light coming into the World, enlightens every man, making the participle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and not with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which (but that, considering the order and placing of the words in the Greek, its far more cleare that way wherein its construed by the Qua. considering its Analogy (as so) with the whole scope of the Scripture also) might with more colour, then now it is, be wrested the wrong way, as it is by I.O. and be construed as c••ookedly as 'tis by him; but as much as he hopes to overtop the truth with standing upon the double construction of a Greek Term; yet he cannot, by all his taking so much thought about it, add one Cubit, nor yet an irch to the Stature of his 〈◊〉〈◊〉 talk from that Scripture, but rather pulls him self a pegg or two lower, if (though yet we will not) we should grant him his will in his own way, as to his double cause both about the letter, and against the light: For if the Originall Text may be so doubtfull as to be truly construed two ways in one phrase, or place; How fit such a flexible thing is to be counted the onely sta∣ble and infailible guide, as he pleads it to be to meet fallible men, a more foolish wise man, and silly Scribe, then I.O. is, cannot but se••: And as to the true Lights enlightning every man, which he impleads thereby, what gets he, if we grant him his own improper exposition? for whether we read the true Light enlightens every man coming in the to world, or the true Light coming into the world enlightens every man it amounts to one and same still, and both are

Tanta mount to no lesse then what the Qua. stand for, and I.O. and T.D. against (viz.) that the true light, which is come into the World, Joh. 3. doth en∣lighten every man that comes into it.

So heres more then a good many (viz.) 3 by T.D. and 2 by I.O. whereof one is of the 3, and t'other a fourth beast divers (like the fourth in Daniel 7. 7.) from all his fellows, that is to say between them both. 4 meanings in all, made of one Text, which 4 mean all together to exclude the Quakers fift, as an odd one, though the onely true one, that without minc∣ing and pinching in the mind of the Spirit is there intended in the Text by the Spirit, in which it was written; for though their senses are some of them true enough to serve out turn, yet (as they mean) not so fully as the Spirits true one; in proof of the truth of which, when we, who are of the light, and of the day, and so needing no proof of it to our selves, its so cleare, do tell them, who are of the night and darknesse, that our meaning is drawn from the import of the Phrases, and ours is the very meaning of the Word, as the Letter of them doth import, and ours is the most genuine interpretation of the Words, as they are taken in the most Ordinary and literall sense of them, and that their meanings are far fetch••, fOrraign and eve∣ry way improper; T.D. wipes away all this with a wet finger, and though himself I know not how o••ten argues ad libitum, which way he will, and none must controle him, yet me mutire nefas, we must be tyed to take such a sense as is imposed on us: As for him he argues sometimes from the fi∣gurative and me••onimicall as p. 22. Christ is said (quoth he) to be in us by a metonymy of the cause for the effect: so p. 44. holynesse of that state of the Re∣surrection is cal'd perfect by a metonymy of the Subject for the adjunct; some∣times from the forraign and more unusuall, yea improper; sometimes from the most ordinary, usua••l, genuine and proper signification of the words, sometimes from (as he saith at least, but falsly) the literal sense and import of the phrases as p. 4. As for the Phrase (in your hearts) it imports the same (quoth he) with that, &c. And p. 5. when the Kingdom of God is Luk. 17. 21. by Christ and his, said to be in the Pharisees that expression may import (quoth he) that the Kingdome which they upon a mistake did look for without them, was indeed a Kingdome within them, and that (say I) is very true, T.D. himselfe hath there imported the very truth for the expression (in you) imports the Kingdomes not being whi••hout them in the outward obser∣vation, wherein they lookt for it, but really within them, as he said, indeed: neverthelesse T.D. who is like his Father, that ab••de not in the truth, cannot abide (when he happens to be in it) to be long in it neither, and is ne∣ver well till he is out of it again; therefore when by hap hazard, he had utter'd the truth from the right imp••rt of the Phrase (in you) cannot rest till he has chang'd his mind, and to his first and true, hath added another 2d and false meaning (so mightily is he enamoured with many meanings and senses) and therefore addes another as false as his first was true from a∣nother import of the same expression, as wrong as his first was right: Thus, To which I shall add (quoth he) that upon 2d thoughts (secondae cogitationes are mostly meliores, but are (I must not say maliores, for that were false La∣tine, though true in English to him that can English it) but longe pepres in this place) I judge the most genuine interpretation to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among you, so the

Preposition may be rendered in which last import of T.D. the case is so altered from what it was before, that is stead of that one truth (could he have kept to it) he uttered before, he hath now uttered more errours, and falsities, and absurdities then one, for if the Proposition i•• may be rendred a∣mong, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may possibly sometimes (as, if ever, it seldom does) import among you, yet first it is not usual nor ordinary, much less its primary, proper, literal, nor (as T.D. calls it) its most genuine, but a most unusual, forraign, secondary, illiteral, ingenuine and improper import; and 2. in very deed, if T.D. will vouchsafe that Scripture, Luke 17.22. a Review, he may come to return to his first judgement, which he past in truth (viz.) that the Kingdom was indeed within them, and upon his second looks to Judge as Right, as he went from, the Right to Iudge amisse upon his second thoughts, for what ever 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may improperly import, yet in the Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which imports not among you, and can properly import no other sense then truly and properly within you: in in opere longe obrepsit somnus, as I.O. saith, and sith Non Divinum, but Humanum est errare, Aliquando bonus dor∣tat Homerus: But however there's two meanings to that one Scripture (as T.D. sayes) it may import so, or it may import so; so that the Reader of T. D. may take his choice, and read his inalterably Reeling-Rule of the Scribes wrested Scripture which way he will, and not let it Rule him, but Rule over him as he listeth.

Thus these two men T.D. and I.O. impose as many meanings, accord∣ing to their own minds, which are not the same that was in Christ, as they see good on the Scriptures, and in stead of Reconciling them, and letting people (to whom T.D. sayes, They seem to be at va••iance among themselves) see how well th••y are agreed, and in stead of causing them like the Cherubims, to face one another, which T.D. sayes p.4.36. is his dury and part of their work, they set them at variance, by their several senses on them, and pervert them by their Perhaps's, per adventures and pratings against the Phrases most proper, and for and about their own improper imports, saying perhaps its so, or else perhaps so, the Expression may import so, but upon the second thoughts I Iudge rather (for it may be s••••rendred) the most genuine in∣terpretation is so, the meaning is not so as the Ph••ase imports, it must be either so, or else so, or else so, or else so; as who should say, we'l have it any way, rather then the Qua. shall have it theirs; and cause it to face three or four wayes at once, if never a one of them be right, and altogether against within, where the onely true way is, which wayes the Cherubims alwayes lockt, with their faces onely inward: and they make to it not onely many meanings, but any meanings, though never so uncouth, and contrary to truth, sense and reason, so they may but wave off and wind away from the right true meaning and mind of Christ, Luke 17.22. The Kingdom in you is not without, but indeed within you; and yet upon second thoughts quoth T.D. it is not in you, but among you, p. 5. and Rom.8.4. The Righteousness of the Law said to be fulfilled in us, imports not in our persons, but in Christ; p.17. and Omnes, everyman is not every man, but of every sort some, Omnes is not all, but here and there one; p.6. so see I.O. Exer.4. Sect. 24. Hoc est Syncategorema istud Omnis, the world, whole world, John 3. 16. I John 2. 2,3. not the whole world, nor the most of it, but the Elect onely, that are out of it, not of it but a few in it, as T.D. at the Dispute; so

that on this soore our Scribes scape Scot-free still by their shifts.

To meet with Quakers Priests need never doubt, Nor need they when they meet them f••ar a Rout; If (All)'s but (Some) (Out)'s (In) and (In)'s for (Out) Then they are Alwayes (In) and never (Out)

Thus the seed of the Serpent saves it self alive in its enmity against the Holy Seed, not so much by plain down right dealing, nor any bold open facings of the truth, quae non quaerit argulos, but by cowa••dly creeping into corners, shameful sh••frings from sense to sense, mi••••rable marchings from meaning to meaning, ••o that one can hardly know well where to have them, nor how to find them, nor what they mean, any more then they, who know not which way to take, when they have two or three before them of their own devising, nor very well what to mean, nor very distinctly what they do mean them••elves.

But as for us, Nos mutire nefas, we may not safely without their cen∣sures, so much as take the Scripture to be what themselves are neither a∣fraid nor ashamed to make them; (viz.) a Lesb••an Rule, a N••se of Wax, which may be made (yet scarcely is by any more then themselves) to shew it self in 7, 8, 9, shapes at once. And though they dare Di••pute them∣selves and argue any way from figurative and f••••a••gn, and proper and impro∣per, literal or mystical meanings and importments of words and Phrases, yet they can well digest or di••pense with none of all this in us, and least of all when we do (as we mostly or ever do) keep to the ••rue, hon••st, ordinary & plain purport of the words, as they lve open and clear to every ordinary and common capacity that is willing both to know, own and do the truth, but rather will take any, and if one will not serve, two mean••••gs at once, or one after another, whereof one overturns t'••ther, to cross the truest by, and leave the Reader to chuse, which best likes him of two or three, so be he will leave that single one of the Qua, witness T.D. who takes on him to domineer over all our truly Divine ones, with his different, dev••sed and di∣vided ones; who, when R.H. puts that one true one, even the same that is expressed in the words on 1 Iohn 9. Puts two meanings to oppose it, adding p. 35. I would have him to know that both the meanings are the Holy Ghosts, though but one is intended in that place, the Ph••ases will bear either senses (that is) those aforesaid, and either of them c••••ss his interpretation; and p. 6. the meaning of those words Iohn 1.9. cannot be as the l••••tter of them does im∣port, but it must be either every man that is enlightned, or else some of e∣very Nation: and p. 7. It was usual with Christ to speak words of a doubtful sense, Christs meaning may be mistaken, when his words are taken in the most or∣dinary and literal sense, and so it would be if by every man we should understand every individual man; so that 'tis your self (quoth he to G.W.) and not I that am such a giver of meanings, as the Iewes, who gave theirs con∣trary to Christs meaning: and p. II. when to prove perfect purging from sin, here I urged Psal. 119. 1,2,3. Blessed are the undefiled in the way, &c. They do no iniquity, as for the Phrases (quoth T.D.) they are hyperbolical; thus any T.Y is used to turn the Truth off with: and p. 9. when R.H. urged 1 Iohn 3.9. Who so is born of God doth not commit sin; T••at cannot be meant of freedom from sin, but either there is an Emphasis in the word sin, intending by it one sort of sin; Or, if not on the Substantive, on the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

which notes to make a Trade of sin: So p.16. to the Scripture under hand, 1 Cor. 6. 11. Ye are justified by the Spirit of our God, urged by us to prove Iustification by the Spirit in us. I might say (quoth T.D.) Perhaps that clause should be referred to Sanctification, or else justified by the Spirit, maybe meant of the Spirits Application, which is as much as to say, Perhaps its this, perhaps its that, but I well know not, whether this or that: so that the Reader may of two take either, But will (say I) is wise, take ••e••ber; for though two strings to his Bow still T.D. hath, for fear one should snap, yet neither of the••e here will hold on T.Ds. side so much as Ours, nor if both could be twined so as to stand together in one (as they cannot, they are so divers and destructive to each other) would they prove strong enough to reach the Butt, so but that by his overshort shooting T.D. at this time will loose all he shoots for.

For first to begin next with thy last clause, wherein thou dar'st, or at least dost Preach out thy meaning not positively, but possibly only, or by Per∣haps, as in the first, that justified by the Spirit, may be mea••t of the Spirits Application, meaning the third Person in the Trinity (as thou Term'st it) which Phrase of justified by the Spirit, if it may imply such a thing as the Holy Spirits Applying Christs Righteousness to us, yet must it needs imply such a far-from, Antick Applying, as thou implyest, who falsly imaginest that to be truly Applyed to men, that stands at such a vast distance, as to be no nearer to them then Heaven is to Earth?

If the Spirit of God Apply Righteousness to any man for his Iustification, doth he do it by the halves, as thou vainly hopest, so as to impute it, where he doth not convey it? Doth he not do it in a more perfect manner then so, as to give him his share, part or place in it, without its having its share, part or any place at all in him? Is it false doctrine, as thy self p. 39. Rela••est R.H. Relating thou said'st it was, to say a man must fi••st partake of the Righteous∣ness which justifies, before it can be imputed to him as his? And that is that a mans Righteousness any otherwise then Imaginarily? is it so truly, properly and perfectly, that he partakes no more, & hath no more partin, nor participation of then meerly by way of computation and supposition onely, so as to be coun∣ted to him to the steading of him, till it be some way or other also actually and really conveyed to him? And grant we be justified by the Righteousness of another onely, and not our own (yea cur••ed for ever be and will be that man (say I) that looks for Iust••fication by any Righteousness that is meerly his own) Eccl. 7. 15. for the righteousest man, that is onely in his own, perisheth in his Righteousness, and I have seen such a one as well as Paul, he that ever comes to Gods Righteousness, Rest or Sabbath, hath left and lost his own Righteousness, hath ceased from his own works, as God did from his, Isa. 58. 13. Hab. 4. 10. yet is there not a Righteousness which man lives in the doing of, that is done in the assistance of another? Did David not say, Let integrity and uprightness preserve me? Is there not a Iust man that walk∣eth in his integrity, and that lives in the doing of the Equity? Ezek. 18. Can there be (as thou falsly and lyingly, boldly and blindly sayest there cannot p. 40.) no way of conveyance of that others Righteousness, so that thereby the benefit of it may redound unto us, as truly as if we were every way the Subjects of it, but by imputation? Can it at no hand be

conveyed from that other to us by impartition first, and then by imputation to us, as most truly, really Ours, and not fictitiously onely, afterwards? Can we by no means be truly said to be the Subject inhesive of it, and yet it be said to be not Our own properly, but onely anothers Righteousness, work∣ing it in us? Is there not a Subjectum in quo, which yet is not P••r qu••d, as well as a Subjectum cui? A Subjectum Inhaesionis duplex (viz.) secundum formalem inhaerentiam Originaliter, & primario, & secundum formalem inheren∣tiam derivative, & secundari••, as well as Secundum extrinsecam adhaerentiam & imputationem: a Subject in which the Righteousness of Christ is wrought (viz.) man, which is not (save as an Instrument) he by whom it is wrought, but a vessel (as it were) in which it is Revealed and Received, into which through Faith in the Light, which is the gift of God, and a part the••eof (also) it is in part conveyed before it is imputed, unto which said Subject, but as thereinto it is conveyed, it cannot possibly be imputed, from him that calls no evil ones good, more the good ones evil, more the good ones evil, and unrighteous ones Righteous, the pure onely pure, and all that's impure impure, nor shews himself in any shape (save as a Iudge) to any, but the pure in heart, and the inhaerent Subjects of his own Holiness, without which none can see him approving? Must not both he that justifieth, and they that are justified, as well as he that sanctifieth, and they that are san∣ctified, be all of one, Heb. 7. 11. be all as one, in one na••u, reimage, ga••b and cha••hing, that so he may not be ashamed to call them Brethren, who will b•• ashamed of all that are ashamed of him and of his words, Mark. 8.38. and is ashamed to call them Brethren, who are not ashamed to be Brethren in iniquity? Can that be accounted and reputed by that Most Holy Head, a part or member of his unspotted Body, that is yet filthy and unholy, or before he hath in any measure at all purged it, and made it ho••y & fit for himself, that is yet full of spots, and wrinkles, and blemishes, as upon thy Principles T. D. must be supposed? Will God esteem any just, clean and pure before, I say before so much as in order of nature he hath justified them by his Spirit? will he before he hath washt and sanctified them? Hath any unrighteous one, while he is yet unrighteous, and before he be made Righteous, a Right to the Kingdom of God? Is it not more then is to be read in any Scripture, but the Scripture of the Scribes, that from the example of David would fain be found justified, and favoured of God, for the sake of anothers good∣ness, that they put far away from them, that they might be more free to, then from their sins? Are there not yet treasures, treasuries of wicked∣ness in the house in the heart of the wicked, and the measure of leannesse, which is abominable? and shall I count them pure with their wicked Ballances (faith God) and with the bag of deceitful weights? Mic. 6.10, 11.

T.D. Yes (quoth T.D.) Why not? For the Purity and Righteousness of another that was made sin for us, though he knew no sin, that we who yet know no Righteousness of our own, nor of his neither within our selves, might be made the Righteousness of God in him: from that Scripture 2 Cor. 5.

Rep. T.D. then be like accounts that we are but just so, and not a jot otherwise, then as he was made sin for us, made the Righteousness of God in him; & so as he was made sin, that never committed any sin, & was accounted a sinner, that never was so by either nature or practice in his own perso••, had

though the Realty of our sorrows, sufferings and miseries, but the meer impu∣tation of our iniquities; so we must in him be made Righteousness, but ne∣ver perform any, and be accounted Righteous, but never be so by nature or practice in our own persons, and have the Reality of his Rest, Peace, I••••es and Eternal Blessedness, but the meer imputation onely of his Holiness and Obe∣dience, and as God laid, lasht and punisht on that innocent immaculate Lamb without spot, that never owned nor delighted in any, but ever hated all iniquity, the iniquity of us all, seeing he was willing to become a curse for us all, to bear our cross and take our shame upon him, so he will put upon such Saints all, as T.D. calls himself and others, while in their sins, as never owned nor delighted in, but ever hatred the doing of Righteousness altogether in their own persons, the reward of all his personal Righteousness, seeing also they are as willing as as he was to be accu••sed for them, to be blessed in him, to bear his Crown, and take all his dignities and glory upon them∣selves; for the words of T.D. are these (p. 21.)

T.D. How he is our Righteousness, 2 Cor. 5. ult. tells us, as Christ was made sin for us, so we are made the Righteousness of God in him; but the former was by imputation, not inhaerence, and therefore so the other.

Rep. How now T.D. what is it so indeed, even so and not otherwise, that as Christ was made sin for us, which was, secundumte, by imputation onely, never inherence, so we are made Righteousness (i.e.) by imputation onely, ne∣ver by inherence? Art thou not a loud lyar in this? If not, then fare∣well all hopes of ever having any Righteousness at all in themselves, to those blessed ones that hunger and thirst after it, not only in this world, where such are to be filled, but also i•• that World wich is to come; and as for such as hating Righteousness, are in hopes to be held Righteousness, and saved with∣out it, and by that alone which is in Christ without them, they need not fear so much as they do its entrance so far into them, as to have Dominions over them, for if his word be worth taking T.D. warrants them, that as Christ never entred into t••a••sgressi••••, though he was tempted to it, nor trans∣gression into him, but it was onely accounted to him, so as to be Rewarded with evil upon him; so God will never let them come into his Righteous∣ness, nor let it come into them to trouble them with that tedious transfor∣mation of them, from the fashions of this old world, by the renewing of their minds, into a new Creature, but onely adde or leave them to adde iniquity un∣to their iniquity, that when the iniquity of these sin••ul Saints is at the height, the Rewa••d of Christs Righteousness may be given them.

But seeing there's no such haste, nor much need to make mad folks run, who can find the way fast enough to Hell, whether (facilis discersus A∣••••rn••) the descent is easie, and the Devil eager and skilful enough to drive them without T.D.s doctrine to help him, I shall check the wilde A••lies Colt in his course, which lacks much more to be fetcht in with the Spirits Bridle, then forc't on with T.Ds. Anti-Scriptural Spurre: in order whereunto I deny the first Proposition of T. Ds. last Argument, as utterly un∣true, for that Scripture 2 Cor. 5. ult. tells us not so (as he faith it tells us) it doth not say (as) Christ was made sin for us (s••) we Righteousness in him, as T.D. Repeats it to the perverting of it, as by his perverse Readings, Re∣petitions, Rendings, Renditions, sundry silly senses, and manifold foolish mean∣ing

he perverts many more: But it faith of God, that he made him sin for us who knew no sin, that we might be made the Righteousness of God in him; and that's another matter, then T.D. makes of it; who first writes it down the wrong way, and then wrests it to a worse end; for if it were truely so (but that Text sayes not that it's so as T.D. mis-rehearses it) then to transpose his own words p. 38. as Christ is no sinner by inhaerent defilement but by imputation onely, so his Members must for ever be no Saints by any inhe∣rent holiness or purity, but imputation onely; and as Christ never was the Sub∣ject (inhasionis) of what we were such Subjects of (viz.) sin, lust, filth, en∣vy, hatred, and other works of the flesh, which the Light condemns, but was accursed for them onely, as things done by us and not him, so we m••st never be such Subjects, as he was of the contrary graces and fruits of the Spirit, Love, Ioy, Meekness Temperance, &c. but must onely be saved for them as things done by him, but never from them to all Eternity, but re∣main (as he was in all points of misery, cursedness, affliction, infirmity, evil and sorrow, tribulation, temptation, like unto us, transgression and sin onely excepted, Heb. 4.15. So) in all points of Mercy, Blessedness, Ioy, Peace, Power, Glory, Rest, good Consolation and Happiness, like unto him, Inherent Grace, Righte∣eousness and Holiness onely excepted: and so the Body, that is united to that head, must abide absolutely for ever, as filthy as the head it self per∣fectly holy, which is a doctrine as false as falshood can make it, and a mat∣ter not onely Ridiculous and Monstruous to Imagine, but more monstruously Ridiculous, if that meer Imagination should be true.

Humano capiti cervicom pictor Equinam Iungere si vellet Risum Teneatis Amici?

And if T. D. (the summe of whole doctrine from the Scripture is this; viz. as the Iust once suffered for the unjust, but was never made inhaerently unjust by his injustice, so the unjust are saved for the Iust ones sake, but must never be made inhaerently just by his justice) shall yet insist upon it as at all inferred from that place, I desire him in order to his satisfaction to the contrary to eye it a little better, as it is in the Greek, and then instead of Arguing thus (as he falsly does) that As Christ was made sin, So we are made Righteousness by imputation, not inherence, he may (as I do) find good ground from thence to Argue thus (viz.) if Christ was made sin, but by imputation one∣ly, not inherence, and we Righteousness, not by imputation onely, but in∣herence, then not so •••• he was made sin for us, are we made the Righteousness of God in him, but in another manner: But the former is true, therefore the latter.

In proof of the former, let it be well weighed, how the Apostle when he sayes, God made him sin for us, uses the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is of a far more shallow and slender signification then that he uses, when he saith that we may be made Righteousness of God in him (viz.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a word of a deeper dye; for howbeit, they both are rendred by this Term (Made) in the English Text, yet do found forth two different sorts of makings, whereof the one is not so Real and Substantial as the o∣the••: for the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though they do signifie a true ma∣king sometimes, and may truly be translated fac••o, efficio, and (passive) efficior, yet is at most but a making of a more (as I may so say) sleightby, external

and accidental kind then the other, & sometimes such a one as amounts to no more then a meer accounting or reckoning a matter to be so or so, as it is thereby said to be made: wereupon they are sometimes rendred not onely in many other secondary sense, as by afficio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 afficio te malis) also by causo, pono, propono, Redulo, colloco, sometimes simul, & when one is said to be made a Child an Heir that is not so born, by adupt•• but used also sometimes to express existrimo, and to signifie the making of a thing no otherwise then by meer ••ptimation and computa••ion, and so God is said here to make Christ sin for us, who knew and did no sin, in himself; but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies such a solid sort of making as gives the thing, not a meer notional and accountative, but a Real and no less then a true natural being so or so, as it is thereby denominated to be made; for (if more can be) its more then sio, factus, sum I am made, even no less then Nascor, gignor, natus, genius, siam, I am so or so bern, so by birth, so by nature, not by some meer external fabrication or function, as a dead painted Picture that hath the shew, shadow and name, and not the life and being of what it represents, much less by meer fiction, imagination, or bare empty computa∣tion onely, but by a Real infusion, impartition and conveyance of the nature of the efficient itself into the effect, so that it is according to the measure thereof as (truly inhaerent) and Resident in the one as in the other; as the na∣ture of the Vine in the branches. 'Tis to be observ'd that when ever we are said to be made anything truly Really that Christ was, so when ever Christ is said to be made anything, that he, Really was, it is exprest mostly, if not ever by that Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the Saints are said to be the Sons of God, though adopted, because they were once degenerated into another seed by Sin, into that favour freely by his gift of grace, yet to be by that same grace, begotten also back again to himself from beneath, and born from above of his spirit, renewing them by a washing of regeneration, John 3.3. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tit 3. 5, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iohn I. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when Christ is said to be made anything for us, or any thing to us, which he had the reality of for us, and we the Reality of from him respectively, and not the meer account and imputation of it onely, its express by the same Verb or Root, as Iohn I. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word made flesh and dwells in us, Rom I. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Made of the seed of Abraham, born so, after the fl••••sh; so Gal. 4. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gal. 3. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Made of a Woman, made under the Law, made a curse for us, for he had the Reality of our miseries wo and cursednesse, but the imputation onely of our iniquit••••s, so I Cor. 1. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He was made unto us of God, Wisdom, Righteousness, Sanctification, Redemption, not accounted so onely, for when he is said to be made sin for us, its spoken by another Verb, implying that his being made sin, is a kind of making singled off from all the rest, for where he is said be in all points like to us, sin still is expected, Heb. 7. 15. Heb. 2. 14. For as much as the Children were partakes of flesh and blood, he took part of the same and where they were partakers of sin, he took not part with them in that, but only

took part of their sorrows, and took on him to be a curse to Redeem them from it, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And thus we are here said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be made (i.e.) by a new birth, and not a bare naked account by the Righteousness of God in Christ; and this is not so (as T.D. dreams it is) but far otherwise then so as Christ is said to be made sin which is not (as T.D. truly says) by inhaerent defilement or real Participation of the Serpents seed, between which and him there is eternal enmity, nor of that sinful nature & Image, which man was not created in and after, but contracted to himself by the fall, neither took he upon him that of Angels, but he took on him the Seed of Abraham: but we who are of Abrahams Faith, and not of your meer Adamical fancy, are made not com∣putatively onely, but inhaerently Righteous before God in him by a Real Par∣ticipation of his own Divine nature, so as whilst bodily in the world, to escape the pollution and corruption that's in the world through lust, whereby, so far as partaking thereof as naturally to seek the things of Gods Kingdom, as ye who as yet are by nature his Children, who hath b••gotten you to himself from God, who made you upright, do take care, by pleading for sins necessa∣ry continuance in you here, to uphold the fleshly glory of the Devils King∣dom.

So that as to that Ridiculous Retort of T.D. to R.H. his Argument, where∣by from the Vnion between Christ and the Saints, who sayes, I in them, and they in me, R.H. concludes that Christ and his Righteousness are in the Saints; and which T.D. refels foolishly thus, p. 38.

T.D. viz. If that Vnion makes us to be the Subjects of what Christ is the Sub∣ject, because he is in us, then I hope it will make Christ the Subject of whatever we are because we are in him, and then Christ is a sinner by inhaerent defile∣ment.

Rep. I say what ere thou hopest I hope no such matter, and thy self, all whose hopes are yet but vain, wilt hope another matter then thou dost, when thou once comest to hope truly in Christ Iesus: thou hopest it seems at pre••ent, being loath to part with thy sins, that thou hast sufficient U∣nion with Christ to thy Iustification, while thou art the Subject of nothing but sin, and without being the Subject of him within thee or his Righteous∣ness either, or else it must follow that he is a sinner, and the Subject of thy sin, because (as thou hopest) thou art in him; but I tell thee thou hath neither part nor portion in this matter of I in them and they in me to thy Iustification before God, nor ever shalt, till thou witness thy self as really born into, and by a new birth made after his Righteous Image, as thou falsly hopest thou art with God counted Righteous for his sake before thou feel him, and his Righteous Image Revealed, wrought, brought forth and for∣med in thee: and as for thy inference of sins being in him, because his Saints be in him, drawn from our Asserting his Righteousness to be in his Saints, because he is in them, its a weak, lam•• and decrepid deduction, for∣asmuch as first his being in them and they in him, can neither of them possi∣bly be any sooner nor any further, then in such time and measure as the Body of the sins of the ••eth is put off, by his circumcision of them to him∣self without hards, that they may be both ••it to dwell in him, in whom

no sinner, while so, hath any inheritance or habitation, and fitted for him to dwell in, being made an holy habitation for him, by his Spirit; for if any man be in Christ, he is a new creature old things are past away, all things become new; though ye old creatures, as far as your thoughts can thrust you, and as far as your meer imagining of your selves to be in him, when ye a••e not, can let you in, who will, needs be intruding yourselves into him impudently before your time: And if any man be in Christ Iesus, in whom to them that are in him there is no condemnation, he must be out of the transgressions, to the least of which the condemnation is till it be condemned as well away from, as in his fl••sh, and must walk not after the flesh, but after the Spirit; and again if Christ the Lord come into any man as his Temple, the sinner cannot abide the day of his comming, nor stand at his appearing, Mal. 3.1.2.3. But the Refiners fire and the fullers sope passes before him, even the Spirit of judgement, and burning to purge away the drosse and tin throwly and wash a∣way all the flesh and blood, Isa. 4.4. Yea if ever Christ be in you, the Body is dead because of sin, the spirit is life, because of righteousness; Rom. 8.1.10. And assured∣ly both Christs being in his Saints. and they in him, were neither of them intended of God to that end, that in such wise as they of righte∣ousnesse by him, so he should be the Subject of inherent sin, but both one and t'other to one and the same cleane contrary end, and purpose, (viz.) onely, and alone their deliverance in him from the sin in which they could never be just, or any better then abominable in his sight, but not in any that they should be saved from the sin, and he by being in them be∣come the Subject of it in their stead; that we might be made the righteous∣nesse of God in him, and not he the Image of Satan forever in our Room: so its said, 1 Pet. 3.18. that Christ once suffered for our sins the just for the unjust, not that he might bring us to God only and not bring God to us, nor so as to own and count us holy in our sins, but to bring us to be Gods chil∣dren by Nature and Image and not to bring us to be so thought, and yet le•• us like the Devill, much lesse to make himselfe by sin like the Devil; and that this is the onely end, its said, for what the Law could not do in regard it was weak•• through our flesh, God sending his own Son in the likenesse of sinfull flesh, and for sin, condemned sin in our•• fl••sh, that the righteousnesse of the Law might be fulfilled in us, who walk not after the flesh (as all sinners and no Saints do) but after the Spirit, Rom. 8.3.4. which is one (viz.) the 3d of the 4 Scriptures above named, I am under the ex∣amination of T.D's. Admirable answers too, which that I may rid my hands on't while tis in hand, and not need to take it in hand any more, and also, because his answer to it suits so well with what I am here saying, not mattering so much order, as to tarry till its turn comes, I shall take notice of his answer to it, and by a briefe Reply, take it out of the way; as I go: Having ••aid no other of the 3d verse then I myself do, he grants that the 4 verse imports the end, for which God sent Christ (viz.) that the righteousnesse of the Law might be fulfilled (in us) so far he is right and runs with me, but then he speedily spoils all again, adding that by that Term (in us) is meant not in our own persons, but in Christ, his righteous∣nesse imputed to us, as if it had been inherent in our selves: which I told him then when he uttered it (as he relates) p. 17.18. was his own meaning,

but not Pauls, to which his yes started up against my no, and so it ended for that time.

But a word or two with thee T.D. about it now: Is the sense and meaning of that Term (in us) (not in us) but (in another) not (in our persons) but (in Christ?).

I never heard so much in all my dayes, that I know of, till I had it from thee, and if thou hadst not told me so, I should never have believed it, to have been so, any more then I can believe it now thou dost tell me it is so, and that is (to say the truth) not at all; for if this be so, that when the spirit of God sayes (in us) we must understand him as intending (not in us) but (in some other) I can't tell where we shall have him, nor how to understand him distinctly more then one can understand thee, who oft speakst on thing and thinkst another, and hast so many meanings for one Scripture somtimes, that thou know it not which to take for true, nor which of them all to fix upon as the Spirits, but hangst thy people up in the aire, there to hover with thy self in the Clouds of darknesse, till neither thou nor they know well, either where ye are, or what ye say, nor whereof ye affirm. But surely T. D. though thou thinkst (as all takers of Gods Covenant into their mouths, that hate to bereformed and cast his words behind them do) that God is such a one as thy selfe, Psal. 50. and goest about to make thy more talkt on, then well known unity in Trinity, a Trinity of vain talkers, and meer mockers of men like thy self, saying one thing & meaning oft another (viz.) that God offers salvation to all men but intends it onely to a few, or at least (by thy own confession) offers it to more then he intends it, though I believe thy words were as R.H. rehearses p. 40. and that twast an usuall thing with Christ to speak words of a doubtfull sense: So that his meaning may be mistaken (by none but illiterate Anti-Spiritists say I) when his words are taken in the most ordinary and literall sense by (every man) not meaning (every individuall) but (a very few) and by (all) but (some) and that the meaning of the Spirits words Joh. 9. cannot be as the letter of them doth import [ut prius] p. 6.7. and so here that by [in us] they all three mean not [in our persons] but [in Christ] and a deal more of such Hoberdipoise; but let the Father, Word, and Spirit, which are one, be true in their witnesse in heaven and every man a lyar, that belyes them as thou doest, for there is no such matter, as thou intimately of them, but the wayes and words of wisdome are all plain to him that understandeth pro. 8. and dark to none but the Children of darknesse and parables to none, but such as seeing see not, therefore must not see the mysteries of the Gospell, which are revealed to Babes, nor his secrets which are hid to none but such as fear not him, whose secrets are with those that fear him;

Blind Priests and people hate the light, Therefore of truth can have no sight.

Else how easily might they see that God, Christ and the Spirit, mean as they say, and do not mean by [all] [but a few] nor by [in] [out] nor here by [in us] [in another] or [not in us] and if this may passe for a cur∣rent answer to say, God by [yea] means not [yea] but [nay] which he that hath his fingers in the fire, and will not pull them out at the hearing of, 'tis almost pitty but he should be burnt. This is an easier way to put off truth by, then the common Creephole of all the Clergy, when they

are cronded up into a Corner [viz.] in aliquo sensu ita est, in alie sensu non in one sense 'tis so in another not, which may serve not T.D. onely, who hath more senses to one Scripture then every one hath, or he should have, though not enough to serve his turn, but also the veriest Duncicall Dispu∣tant in the World. Yea at this rates when Paul tells us that if Christ be not in us, we are Reprobates, and 'tis Christ in us, onely who is the hope of glory; if I were minded not to admit of such a troublesome guest in my heart; as Christ is to all such sinner-like Saints, as T.D's. Saints are, I could easily turn him out into the Stable, as they did of old that could af∣ford him no Room at all in the Iune and excuse my selfe in it well enough too, by telling him in T.D's. distinction, that by [in us] Paul means not (in us) but [in Christ] and so tell Christ he is (in us) enough to our justi∣fication; if he be but in himself.

And as this last sense or senselesse meaning of T.D. who sayes by (in us) is meant (not in us) but (in another) as also that the righteousnesse that is in another i.e. Christ, is in a sense too (as good as ••on-sense) i.e. by im∣putation, Ours and (in us) (for that which is fulfilled not in our persons but in Christ is according to T.D. in that Scripture Rom. 8. Said to be fulfil'd (in us) as if it had been inherent in selves).

I say as that distinction of T.D. concerning (in us) not meant (in our per∣sons) but (in Christ) and by (in Christ) when fulfilling the righteousnesse of the Law is spoken of, Ministers Latitude and liberty enough to our Ministers, whereby to fence of and save themselves from truth, so it lends Liberty and license more then enough to their Priestlike people, to save themselves in their sins; for what will many care what they do them∣selves, if the Law be not to be fulfil'd in themselves by Christ; but 'tis enough in themselves fulfil'd to their justification if in Christ for them, and as well as if it were inhaerent in them: So though the Priests oft preach thus viz. he that made us without our selves will not save us without our selves, yet fith they to the contradiction of themselves as oft unpreach it again, saying he that made us without our selves, will save us without our selves by anothers ful∣filling the Law not in us but in himselfe for us, their people will quickly cry. hang sorrow and care and of their two selfe confusing doctrines cleave to that, thats next to them, easiest and most fitting their turns, and fall a preaching presently in their works the pleasing things their Priests, who do docere faciendo faciendo, do preach both in words and deeds he that made us will save us, and shew us mercy without any goodnesse of our own.

If (in another) (in us) be and (in us) (in another) Wee'l ne'er be good, good deemd are we in this, in that, ith rather.

So having wiped out by the way, that blot or blurr'd answer of T.D. to my Argument from Rom. 8.3.4. Seeing his answer to what we urge from Rom. 8.2. (The 2d of the 4 Scriptures above said) is as neer in kind to it for fillynesse, as that 2d verse from whence we argue is neer in truth to the 3d and 4. He here make as short a dispatch and round a Reply to that too, now I am about it: Arg. The Law of the Spirit of life in Christ Jesus hath made me free f••om the Law of sin and death (saith Paul) and (say we) the Law of the Spirit that is in Christ and in the Saints whereby, the Saints are justified, is the same therefore the work of the Spirit of Christ in us is the cause of our justification.

That place quoth T.D's p. 16. (but I trow not) is much against you for the Apostle asserts the holiness of mans nature as a work of the Spirit conforming it to the Law to be the meritorious case of our freedome from sin and death.

Rep. Thus far is son, and not against us, I am well assured, for 'tis no lesse then the very Cardinall truth we plead for against T.D. that the holy∣nesse of our nature as a work of the Spirit conforming it to the Law, is the de∣serving cause of justification, for conformity to the Law cannot deserve con∣demnation but non-condemnation and so (which is all one) justification: and if this be not enough on our side, T.D. adds more; let me add (quoth he) p. 17. that the Law of the Spirit of life here spoken of, is not onely the meritorious cause of our freedom from death, but from the Law of sin or obeying sin as a Law: In all this I own T.D. whose Answer to my Argument is thus far as an∣swerable, that is, as yeilding to it as I do desire.

But then T.D. whose manner it is often to give a thing, and take a thing (which is the Devils gold Ring, as I have heard Children say when I was a Child) doth not in all this give the cause to us so much, but he thinks he gets it and carryes it away from us again, as much in other parts and particulars of that his parti — coloured answer: But I hope we shall fetch it all again, and no thank to him for his gifts and grants, sith what he gives he would have it all again if he could tell how, and he thinks he plucks much from us again, 1st by saying thus (viz.) mark withall (quoth he) though I grant you the holynesse of mans nature as a work of the Spirit con∣forming it to the Law, is the meritorious cause of our freedom from sin and death yet 'tis not that which is (in us) but (in Christ) the Law of the Spirit, and so the holynesse of mans nature I and Paul 〈◊〉〈◊〉 of, is that (in Christ) and not that (in our persons.)

R. To which I Reply thus. 1. What if I should answer T.D. that by (in Christ) is not meant (in Christs person) but (in us) 〈◊〉〈◊〉 eb••tl•••• ••••∣lionis to serve him in his own kind, for when we say with P•••••••• 〈◊〉〈◊〉, 4 that the righteousnesse of the Law is by Christ condemning sin in ou•• 〈◊〉〈◊〉 to be fulfilled (in us) he answers us thus that by that Term (in us) is not meant (in our persons) but (in Christ) I might as well say retro that by (in Christ) is not meant (in Christs person) but (in us) adbomi••••m it holds well enough till T.D. recants his own odde distinction of the same kind: But as its as unfound in itselfe as his is, so T.D. is not yet come to bear it to be done to by us, as he does to us, and therefore I must sit him to a better answer. 2. Then I Reply that thought the Law of the Spirit of life be in Christ, yet not onely in him, or exclusively of its being in the Saints, but so as that from him and from his being in them it consequently, and upon that account is in them also, for Christ is not in any, as their Righte∣ousnesse, in whom his Righteousnesse and the Spirit of life, that is in him, is not together with him also; yea though it will not follow as thou fainest from the Saints being in Christ, who were once sinners to their sins be∣ing in Christ together with them (so the reasons above said, where I told thee that men must leave their sins behind them and be by Christ divested of them before they can come indeed to be in Christ, to whom no sin∣ners (while sinners) are or can be united (unlesse thou wilt contradict Paul who faith what Concord between Christ and Belial) yet if Christ be in

Saints, who leaves nothing of his own behind him where ere he comes, his righteousnesse, holynesse, and spirit of life, is in them also.

But no more of this T. D. confesses it p. 17. 'tis true (quoth he) that the same Spirit is in Christ and in his Saints, but then he hath a double bolt for all this wherewith to shut us out from justification by that Spirit, in Christ as in us. 1. The Spirit in us doth not conform us to the Law fully (quoth he) notwitstanding your vain assertion of perfection.

Rep. I never said that the Spirit of Christ in you did conform you fully to the Law, if when thou sayst (conform us) thou meanst your selves; for ye are farenough from perfection, to whom it seemes A vain••assertion, A Doctrine of Devils, to talk of or reach it, and how should the Spirit conform you to the Law, who though you have it striving in you and reproving you of sin, yet do in the stiffnesse and uncircumcis'dnesse of your hearts and eares alwayes quench, grieve, resist it, refuse to be led by it and will not walk after it; but after the flesh? But the Saints (and such onely are all those that walk af∣ter it, and not after the flesh) it eitheir conforms them to the Law, and that fully too, or else what doth it conform them to? Partly the Law and partly the Lust? Partly to it selfe, and partly to the flesh? Doth it lead any into any sin, which is transgression of the Law? Or onely out of all sin all such as give up to be guided by it? If any be at all deform'd, it is because they conform to the flesh, and follow it, and stop the Spirit; but if any conform to the Spirit, and follow it, it will conform them fully to the Law, and not to the forms, fashions, foolish fellowships and lusts of the world, but transform them from all these by the renewing of their minds, and lead them to perfect holynesse in the fear of God, thy vain assertion to the contrary in any wise norwithstanding.

Thus the 1st. bolt is broken, but 2ly (quoth he) if the Spirit did con∣form us to the Law fully, yet were not that conformity the merit of justifi∣cation.

Rep. Oh strange! that T.D. should deem theres strength in this to stand out against us by, which is far weaker then the former: Doth the Spirit working holinesse in our natures and persons, not merit justifica∣tion, which is non-condemnation? are Christ and his Spirits works of lesse or worse merit in one time place and person then another? I judg'd they had been every where, and alwayes alike, and of like good desert from the dignity of the person doing them (or else T.D. lyes p. 15. of his 1. Pamp) and especially that their good works, which are the fulfilling of the Law deserve non-condemnation (1) justification (or else T.D. lyes again in that same page) but sith the Spirit of life, and works of holinesse in our nature and persons conforming them fully to the Law do not (as T.D. p. 15. said before they did from the dignity of Christs person) deserve non-condemnation (for their conformity to, it, or transgression of it merits one thing or other, good or evill; and we use to say no truly good work deserves evill, more then an evill work merits good) we will take it for granted that T.D. thinks the Spirits conforming us to the Law deserves condemnation, and so let it stand that all people may understand the Blasphemy and Folly of it.

Thus T.D. pulls hard to have his own again, but what he can't win by force of false position, heel see if he can beg it back from us in these fol∣lowing fawning Questions.

I would fain know what or whether precedent holynesse in the Saints merits sub∣sequent holynesse; or whether the exercise of what they have, is the meritori∣ous cause of what they have not or of perfection, especially, if the Law of sin in∣tends the corruption of nature, as the Law of the spirit of the life does holynesse of nature, I would be instructed how a nature in part corrupted can deserve totall freedome, and I am sure the first work of the Spirit renewes our nature but in part.

Rep. If I should grant T.D. in the negative all he asks, as he thinks I will my negative or denying or saying N•• were such answer to his Questions as he desires; but if I should say yea to all his Que••yes, it dashes him down, and denyes all he would have; and yet I must say yea to most of them if I say the truth. Therefore T.D. I say yea to some and nay to some: To the 1st I answer yea, that precedent holynesse in the Saints, merits subse∣quent holynesse and to the ad I answer yea, the exercise of what the Saints have is a meritorious cause of what yet they have not: And sith thou askest what precedent holynesse the Saints exercising of when they have it, de∣serves subsequent holynesse, or what they have not? I answer all that is the fruit of the Spirit in them, and the gift of God to them, whether Active or Passive, (if to merit be to be worthy of a thing by right of promise at least.) 'Twas given to the Saints, both to believe and suffer Phil. 1. Yet they were worthy of the Kingdome for which they suffered by beleiving the Testimony of it, and suffering for it, 2 Thess. 2. 'Twas the gift of God by promise to such as fight and ouercome to walk with Christ in white, and the gift of God to the Saints, that they could sight, and by his strength overcome, yet they shall walk with me in white faith Christ, for they are worthy. 'Twas Gods gift to do his Commandements, yet for all that the doing thereof deserves that they yet have not, and without the doing of which they should not enter by Right, gives right to enter the Citty and eat of the Tree of life, Rev. 22.14. Five Talents, and two, and one were Gods gift, yet as he that did not encrease and improve what he had merited at least the losse of it, so they that exercised the 2 and the 5 merited the doubling of theirs and by promise had Right, using what they had, and being faithfull in few littles, to many, and to more abundance and to the joy of the Lord: Much more I might say, but T.D. denyes in this the Doctrine of his fellow Divines, who tell that the improvement of 〈◊〉〈◊〉 grace (as they call it) deserves not the gift of speciall, but the improvement of special grace deserves more of that still: So that though they deny a meritorious transition a genere ad genus, from exercising of one kind of grace (say they) men deserve not another kind, as he that improves riches deserves not righteousnesse: Yet a desert (say they) there is, by the exercise of some grace of one kind, of more of the same kind, as he that is holy deserves more holynesse and he that sowes to the Spirit of life, shall have life everlasting, as he that sowes to the flesh reaps a crop (as all persons are to do suitable to their seed) of more cor∣ruption: And if purchase may be granted to be meritorious of what is pur∣chased, he that useth a lower ministration (1) the Office of a Deacon well, purchaseth to himself (saith Paul,1 Tim.3.) A good degree and great boldness in the faith in Christ Iesus, and he that will entertain holynesse, and Christ when he knocks to come in, deserves to have the Devill and un∣cleannesse

driven out by him, whose work it is to destroy the works of the Devill, and the very end of his comming into the World; as till a man does, he deserves the Devill should dwell in him still, as he must do, and not Christ, because 〈◊〉〈◊〉 existens proh betalienum.

And as to the last Query about which T.D. would be instructed (as I see he had need) I say no corrupt nature deserves totall freedom, but the holy nature, which is in bondage to the corrupt nature (which is the enmity, and to be slain, and never reconciled, for it is the Devills) that deserves to be freed from the other, that usurps over it, as Esau did over Iacob a while, the heir of all, and as the seed of the woman deserves to be deliver∣ed from the enslaving seed of the Serpent.

And as for the Spirits renewing our nature but in part at 〈◊〉〈◊〉 thats true but every part of that renewed nature is perfect and perfectly renewed in a measure, and not partly renewed and partly corrupted as I shewed T.D. a∣bove, every part of that, which in its nature is perfect, being truly perfect as the whole is.

So having totally taken away two of T.D's. miserable mistaking answers to two of the 4 above named Scriptures, whence we disputed with him, the justification of Saints by the gracious works of Christ, and his Spirit in them, and not those in Christs Person onely, it matters not much, now I am gone abroad from following the first I began upon fully to an end, if I fall upon that in Tit. 3.7. and make as quick a Riddance of his gracelesse an∣swer to that, and th••n I shall have no more to do but go to an end with that in I Cor. 6.11. which I am a little digres't from proceeding in for a while, and with that I shall make an end for altogether as to this time with T.D. about the way of our justification by the holynesse, righteouscesse, and grace of Christ as inhaerent in us.

Our Argument is much what the same, yet somwhat stronger then T.D. relates it p. 24. (viz.) that the grace of eternall life, being that grace which ver. 5. (though oppos'd to the works of righteousnesse, which we work of ourselves without the Spirit) yet is the same thats otherwise call'd washing of regeneration and the renewing of the holy spirit, it follows that we are justified by the washing of Regeneration and Spirit of Christ within renewing us.

To this T. D. saying (in word) I am much mistaken (in deed) mistakes himselfe much more in his semi-demi answering thus (viz.) that grace there is meant not of Sanctification, but of the savour of God, which is manifest in the donation of his Son to us, imputation of his Righteousnesse and acceptance of us, as Righteous in him.

Rep. What a messe of gracelesse grace is here of T.D's making, heres grace with a witnesse, almost all manner of grace mentioned as materiall, and of moment in the matter of justification, but one, which is of so much use that all the rest are in a manner uselesse till it come in, and which makes all the rest grace so that (to say no more then then truth) they are no grace to us before it or without it; and that (viz.) Sanctification while others are included, is onely and alone excluded: Poor Sanctification, its set aside, its thrust out still from entring the lines of Communication among its fellows. T. D. stands against the dore so that, if he may Rule

the Rost, men shall be in favour with God and (contrary to what Divines commonly say, when they say, as they do all, that Sanctification manifests Iustification and the favour of God) have it manifested too, in the dona∣tion of his Son to them, the imputation of his righteousnesse and acceptance of them as righteous in him, and so consequently, a Title to the inheri∣tance, the Kingdome, Glory, and all the good that heaven affords to all e∣ternity; but washing Regeneration, Sanctification, Renovation by the Spirit, Sanctification and Sa••vation from the sins, which sins deserve the wrath, the curse and the condemnation, which Salvation from the sins (alias) Sanctification must be before any well grounded hope of escaping the codemnation, curse and wrath to come can be had, this latter sort of grace is shut out for a wrangler by the wrangling contenders against the truth, who had rather obey unrighteousnesse then it, and their lusts then him, they call their Lord and Saviour, and must be none of the ingredients among the com∣pany of causes of mens acceptance with God, and being accounted Righ∣eous by him, but if they be not Righteous and Holy, must be counted to be so, without it, and, if they be so, must be counted so by that which resides in another person, by which till it come into themselves, they are not made so, and without it, by the being of which, as in themselves and not as in another, they can onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be truly made and really become Righte∣ous and Holy: and so that grace, which mainly, if not onely (as it is a gift) gives the proper name and nature of grace to all the other grace, may say of it self, cum nemo extru di potest itur ad me, when none ought to be excluded as not meant, where every grace God is mentioned in the Gospell, I onely am left out alone, and they seek my life also.

But Go too T.D. thou must not have thy wicked will in this wise a∣gainst Gods, about this thy so bold a bolting out of this grace of Sanctifi∣catin from concomitating and concurring together with faith (which is but a part of it, the whole Series of the particular graces of which generall grace of Sanctification are all fruits of the Spirit) in the matter of our being counted just in the sight of God: But as blindly buisy as thou art to tell us in a far other sense then Paul does, that if it be of grace then not of works and if of works, not of grace, yet I must tell thee that albeit it be of grace, and, as Paul sayes truly, Rom. 11. and in this 3. Tit. 5. not of works of Righteousnesse which we work in our own wills, wisdom, and strength in o∣bedience to the Law, without Christ and the Spirit, who onely can con∣form us to it, and fulfill it in us, otherwise grace indeed is no more grace, but it being of grace, that kind of work is no more work. Yet it is not so of grace as that the fruits of the Spirit, Sanctification, Washing, Renewing, and the works of Christ in us are excluded, otherwise Christs own works (absit blas∣phemia) are no more works, and of no such force and worth (as thou blushest not to blaspheme so as to say they are not p. 17.) as to merit justifi∣cation. Yea so necessarily is it of such good works as are wrought in us by Christ, that otherwise grace it selfe were no more grace; for what grace is that of being so or so, so long as we are not in truth so as we are account∣ed? to be accounted justified, accounted accepted with God, and accounted his Chil∣dren, heirs of his Kingdom, Righteous, Holy, saved from our sins (which whiles they abide the wrath of God abides, and condemnation, and cursing

hangs over the head of the Subjects thereof) and yet not really to be so, as none are, and as (nemine contradicente) without all contradiction none can know themselves to be, till Sanctification, which is the evidence for hea∣ven, and that which to us and all men shewes our Title to all the fore∣said Priviledges and Prerogatives, doth appeare upon us: I say, what grace is all this? What Salvation from sin whiles sin remaines? What Redemption from the and curse the effects of sin while sin the cause there∣of rests on us unremoved? all this faith of the favour of God is but ficti∣on this hope of heaven, but vain, groundlesse, heartlesse, and frustraneous, this divination of T.D. a meer dream of a hungry thirsty man, that dreames he eats and drinks, but as its said before, his soul is empty, and when he awakes, behold its another matter: Oh but (quoth T.D. the Spirit of God the 3d person in the Trinity, he does apply the righteousnesse of Christ to us to our justification and so we are justified perhaps (say you Qua. what you will) and not upon account of Sanctification of us, by his work grace of in our hearts and so that phrase justified by the Spirit, which ye insist so much on, 1 Con. 6.11. may be meant of the Spirits appli∣cation.

Rep. Mark Reader (for having run throw the other 3. I return now to the 1st. of the 4. Scriptures that we urged from, and T.D. answers so lamely to) T.D. sayes perhapse its meant of the Spirits application to which I say, 'twere better for T.D's. cause if it might be so meant, but for one reason I shall shew, it may not, must not, cannot, unlesse T.D. means a nigher kind of Application, then I am sure he does, for if by justi∣fied by the Spirit be there meant of the Spirits outward Application onely or imputation of Christs Righteousnesse without us to our justifying before God, then the work of the Spirits washing and sanctifying us also must be meant of the Spirits outwa••d Application only and meer imputation of the clean∣nesse and holinesse of Christ to us for our washing and Sanctification, for Paul sayes the same of them, they all hang on one string and must run the same way and be taken in the same sense relating all to that one Author thereof the Spir••••: Such (viz.) Drunkards, Effeminate, Adulterers, &c. Were some of you, but ye are washed, but ye are sanctified, but ye are justi∣fied by the Spirit of our God: so if one (1) justification be by externall ap∣plication onely, then the other (viz.) our washing and sanctifying is but by such an empty application, and outward Imagina••y account and imputa∣tion onely and not by the inward Holy operations of the Spirit.

And indeed all your grace is one part of it as well as another by such outward Application, and meer Computation onely, and not by any true Real internal Application of Christs Righteousness, sufferings, and blood to your Souls and Consciences, to the purging of them from dead works to the true serving of the living God, your Iustification is by imputation and outward Application, your Washings, Regenerations, Sanctifications, Holinesses, Renovations, and all ye have is by such a meer Imputation and Application of what is far off you in Christs person to your selves, so that what ever he is in whom is no sin, you will deem and dream that God deems you so to be, upon nothing but a meer blind confidence and conceit, that swimmes in your brain that 'tis so, when 'tis no such thing, God knows: and so as one, that being at the

North of Scotland hungry and naked, should in his thoughts onely apply a gar∣ment or a mess of meat to himself, that's as far off him as the South of Eng∣land, must needs perish for want on't, if it be brought and applyed no neerer to him, then so; so you in all your Applications of Christ, and what ever is in him, who is as far off as Heaven, whil'st you are but on earth, far enough from thence, the Lord knows, must necessarily faint, fa∣mish, perish, pine and starve, till ye come to witness Christ and the Robes of his Righteousness and Holiness within your selves, and eat his flesh, and drink his blood, and put him on a little more effectually then ye do, by all your dead faith, and your eatings and drinkings of bread and wine, for all your imagined Spirits, applyings and imputings, by which, that the whole world, which d••th already, may and you together with it lye still in wicked∣ness, ye are ever dispelling and disputing all true inherent h••liness out of door••: And so being but in a meer Aery talk, and vain thought of things, that ye are in them when ye are out of them, and not doers your selves of what ye hear Christ hath done for you before, as an ensample, that ye should by his Power in the leadings of his Light and Spirit do the same, ye do, but deceive your own Souls: and, as both Paul and Iames, who both agree and we with them against you in this, do truly tell you, as Righteous and Religi••us as ye seem to be to your selves and each to other, all your Religion is but va••n, and your hopes that ye are this and that in the account of God, that ye are Iust and Pure, when really ye are nothing so, will prove abortive, and as that of the hypocrite, when the Lord takes away his Soul, no other then the giving up the Ghost: for Gal. 6.3,4. if any man think himself to be something, and that he is thought of God, for that holiness which is in another without him, to be something when he is nothing, and witnesseth neither that other, nor his holiness within himself, he deceiveth himself: but let every man prove his own work, and what he doth by the Spirit of Christ within himself of the Will of God, and then shall he have Rejoycing with in himself alone or at least als••, and not in another Person without him one∣ly, and he that glorieth, will gl••••y in the Lord, Christ in him the hope of glory, in the Lord in himself, in whom the Seed of Israel finds Righteousnesse and strength, and Salvation from the sin, is Iustified and shall glory, I a. 45. 21, 22, 23, 24, 25. or not every one that commendeth himself as Iustified by Christ, will appear approved at last, but he whom the Lord commendeth, which is no man of sin that I know of, which David himself stood condem∣ed in, 2 Cor. 10, 17, 18.

So having snaptasunder one of the two strings to his Bow by which T. D. strove to shoot back to us that Arrow and Shast, which was sharp in his, and in the heart of all the enemies to justification by the Spirit of grace and life within us, from 1 Cor. 6.11. which pretended to no great strength it self, being a string made but of a meer may be, or perhaps for justified by the Spirit (if not otherwise) may be meant (quoth he) of the Spirits Ap∣plication; I come to try the strength of his other string, which is patcht up of no better then such a poor peice of Toe too, as peradventure or per∣haps; for when we say with Paul in the Text the Saints are washed, sancti∣fied and justified all one and the same way (viz.) in the name of the Lord Iesus and by the Spirit of God and his grace and holy operations in us, T. D. who

confesses he chose to out-word us (see his Epistle) and is never to seek for something or other to say, though his aliquid is ever nihil, sayes thus. I might say that perhaps the clause should be referr'd to Sanctification, which is in a more appropriate manner attributed to the Spirits efficiency, as if the Order of the words had been but ye are sanctifyed by the Spirit of our God.

Rep. Then it seemes justification must go look its efficient somewhere else and must have no share with washing and sanctification in the Spirits ho∣ly workings in the Saints: it must be in the Name of God only, and the other onely by the Spirit, as if the Name and Spirit of God were such Heteroge∣neous matters, that whats done by one cant be said to be done by the other, and as if Paul had mistooke himself in the placing of his words, and had been by the infallible Spirit misguided, misplacing of them so, that when he should have said ye are justified onely in the Name of the Lord, and onely wash't and sanctified by the Spirit of God, confusedly crouds these effects all un∣der one cause, and sayes ye are not onely washt and sanctified but ye are ju∣stified also in the name of the Lord, and by the Spirit of our God.

I do not wonder thou purst in this with perhaps only, for hadst thou absolutely affirmed it for a positive truth, thou hadst of a truth lyed thy self into a very laughing stock to the lowest capacity in the Country, by thy talk of so transcendently untrue a transposition. T. D. But such traspositi∣ons are not without instance in the Scripture (quoth T.D.) as Math. 7.6. give not that which is holy to Dogs nor cast ye your Pearls before Swine least they tram∣ple them under their feet, and turn again and rent, where turn again and rent you is joyned to the Dogs (quoth he) for as Swine ds trample under their feet, so Dogs do fly upon a man and tear him down.

Rep. We know well enough its the property of Dogs and I Swine to turn and tea••, and ••rample, when Pearls and holy things are held out to them, having paid pretty well for the experimentall learning of it we have, since we began to tell the pretious Truth, and hold out such a holy thing as inhaerent holynesse is, to such an unholy seed as your selves are •• but I am y••t to learn that these these ill qualities of turning, tearing, trampling, do not all 3. jointly agree to both or either of these Creatures, severally con∣sidered, yea all of them as much to one as to the other: For as Dogs turn and tear, so do Swine, and as Swine trample under their feet what th••y tear, so do Dogs, or else the Scripture, which is very unlike to T. D's. Scripture about it, is in this case utterly unlike it self; for it tells us of the Gentiles, which in oppsition to the children are called the Dogs Math. 15.24. which are without the holy Citty, or any Right to enter there Rev. 22.14.15. (Though in their anger & envy canina utentes facundia they grin like a Dog and go round about it, Psal. to whom yet the outward Court of the Temple externall forms, worships, observations, ordinances and name of Christians is given) that they tread or trample the holy Citty under feet, Rev. 11.1.2.

No marveil therefore the Cat winkt when both her eyes were out, and that T.D. durst not speak his mind out positively, nor point blank neither one way nor another, in answer to our Argument from that Scripture, 1 Cor. 6.11. but only by perha••••es; Seeing he was so blinded by it that he saw nothing what to return directly and downrightly to it: and since he puts it off to us with no more force then perhaps it is so, or perhaps so, as he sayes 'tis, though

I have said much more for satisfactions sake to such as seek the truth, yet to such as seek nothing more then how they may cavill against it, and turn it off from taking hold on either their own hearts or the hearts of others, I need do no more then put it all back upon T. D. again with per-haps it is so or so; as I say 'tis against him, it being a generall generall received Max∣ime among all Schoolmen that an argument, that flyes in ones face with no more force then forte ita, requires to be no more forcibly refel'd then with forte non. Yea forte ita semper sat bene solvitur per forte non.

Thus I have at last made a clear end with T. D. as to this matter of justi∣fication, having to the undeceiving of such as by his misty makings out of our meanings in it, have much mistaken me and the Qua. as Po••ish about it, shewed plainly which way we hold it, and how it is, according to the Scripture, of grace and not of works (1) our works properly and onely so call'd, and yet not of grace onely but of works also (1) such as Christ and his Spirit only works only in us: which the Spirit in a sense subordinate to himself, who is the master-workman, to whom onely and Gods grace in freely giving us such an alsufficicent Assistant to do his will the glory of all belongeth is pleas'd, also, but more sparingly, to entitle by the the Term of Ours Isa. 26.

So that had it been as true, as [if T.D. and his witnesses together with him, p. 58. be to be credited before himself alone] 'tis false that I disputed justification in those Terms of (by our good works) as he says p. 14. yet if by our works we speak of those that God, Christ and the Spirit work in us, it can in no wise follow from thence, any more, then it doth from all his other pite••••s Premises whereby he improves himself to prove me so, that I am a rank Papist, nor so much as it followes from the remaining of so many Relikes of the Romish Who••e among our English Clergy that they are still living in and loving the Skirts of that, great Whores Sco••tations.

Indeed to say as T.D. doth of S.F. He hath been at Rome, * 1.23 He had great Bills of Exchange from Constantinople thither [a] 1.24 He witnest against the Pope and Cardinal there yet was not medled with, [b] 1.25 He saith he is above Ordi∣nances, [c] 1.26 He saith Iesuits and Friars are [d] 1.27 sounder in doctrine then those call'd the Reformed Churches, He made light on't when he was charg'd with Popery be∣fore 100ds of pe••ple, [e] 1.28 He affirm'd justification by our good works, [f] 1.29 and such as do∣ctrines are a fair inlet to the Papists Bag and Baggage; [g] 1.30 therefore probably he complyes with the Pope and Cardinals, hath a Pension from him, and is mani∣festly a rank Papist, These 7 or 8 piball'd Magpie premises and Humb•••• Bee pro∣positions, whereof some are true and some false, may like so many Roaring Megs, and Thundring Canons, make such a hideous Rumbling noyse in a Coun∣try Church (as they use to say) as to frighten poor Folck out of their senses, and force all Priest-bewitcht people whether they will or no into the faith of what followes at their heels, as the conclusion they serve to usher in (viz) that S.F. is a fer-vent Factor for the Sea of Rome.

Neverthelesse * 1.31 there is no more Consequence in them, though less Truth, then if a man should argue thus, where the Antecedent and Subse∣quent are both true, though the one very untruly deduced from the other viz. The Wheelbarrow runs Rumble to Rumble: Therefore the Clergy will never leave climbing up by lyes, till down they Tumble.

Notes

• * 1.1

  Fanatici sunt erroribus & stulti∣tia hisce diebus notissimi, quos in pri∣mis hic aggredimur: J.O. ad lecto∣rem.

  The Qua. are in th••se daies most notoriously known by their errours, and foolishness, whom we here (that is in his Latine Labours) do prin∣cipa••ly encounter.
• * 1.2

  Non quaerit angulos, premi haud supprimi potest.
• * 1.3

  So thou stilest them thy self in this Epistle, and that as fitly as may be; for howbeit thou barest as broad sails as thou couldst, yet thy Tack∣ling was so lax and loosed, that thou couldst not well strengthen thy Mast, nor arrive at the Cape of thy vain hope, without shrewd ship∣wrack, as to that false Faith thou d••fendest, or else the Qua. would not have so encreas'd there ever since.
• * 1.4

  Witness one juncture, more nota∣ble then the rest, in the second daies work, wherein G.W. had the Ser∣pents Head in such a string, as would have led him away captive, but that the whole Seed, and Genera∣tion of Vipers then present, with one joynt consent, would have violently broke up the Meeting, rather then G.W. should proceed to utter a word more, and so rescued T.D. at that time from his hands.
• * 1.5

  Which as brief as 'twas, was t••o long by one loud lye that was told in it, viz. that I was engaged for by L.H. to be there, which was not so, for L.H. only did me word of it, and laid it before me, but laid no∣thing on me, so much as by way of desire of me to be there, nor did I ingage any way at all to him that I would.
• * 1.6

  The more 〈◊〉〈◊〉 for thee, that thou art no more ashamed at them, considering the whole score of dirty rank ones, ranked, and reck∣oned up, and laid at thy door, as Brats of thy own Patronizing, at the end of G.Ws. book.
• * 1.7

  Cum turpis & inhonesta sit hominum sententia dubiae ac in∣certae significationis vocibus lu∣dere, strophis ac fucis imp••sturam facere, ipsam non palam verbis consutis, & consareloqui, eam mangonizare, ••••n••scicinatis silium sermonitus obtente con∣nihil magis cavere, quamebrare, telligant, nec••intelligant ne in∣u••.
• * 1.8

  That God offers Sal∣vation to those he intends it not. That David was not in a condem∣ned but justified Esta••e when guilty of Adultery and Mur∣der, &c.
• * 1.9

  Hear, hear, hear the Word of the Lord O ye mountains and inhabitants of the earth, The day, even the day of his Visitation is upon your heads, for ye have chosen the way which is not good; Wherefore Assemble your selves together (O ye strong Oakes) that the Lord might pour upon your heads his indignation, for deceit and hypocrisie the Lords Soul abhors. As sure as the Lord overturned them that went be∣fore you, so sure will the Lord overturn you.
• * 1.10

  For de te fabu••a, thou art the said (unkind) Kinsman thou tel'st this Re∣markable Tale on.
• * 1.11

  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.
• * 1.12

  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.
• * 1.13

  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.
• * 1.14

  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?
• * 1.15

  See Ed∣ward Burrowes Book.
• * 1.16

  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.
• * 1.17

  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.
• * 1.18

  Hen. Oxenden I. B••ys
• * 1.19

  Na••h. Barry. Tho. Sey∣liard. Charles Nicols
• * 1.20

  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.
• * 1.21

  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.
• * 1.22

  Or m••n of the earth (f••r so Edom signi∣fies of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.)
• * 1.23

  I deny not that.
• [a] 1.24

  which I had not.
• [b] 1.25

  which is true.
• [c] 1.26

  which I never said
• [d] 1.27

  which was not so, but in some doctrines, then some Ministers of the (so cal'd) re∣formed Churches.
• [e] 1.28

  as wel I might, sith I knew it was false.
• [f] 1.29

  which is false if by ours thou mean ••••at men work out of Christ, but too true for T.D. to disprove, if by Our works he means, as he does, such as Christ works in men.
• [g] 1.30

  alias famish the Popes Bag and expell his Baggage.
• * 1.31

  Caelum non animum mutant qui trans mare currunt.