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 Fourth Apologeticall, and Expostulatory Exerci∣tation. (Book 4)

CHAP. I.

NOw to proceed in way of answer to I.O's. Arguments for the Scriptures, and Letter, and Book, and Bible, and Texts, and outward Writings of Moses and the Prophets, as the onely Rule, in alterable Standard, now compleated Canon, Touchstone of all Truth, to which, since its close, and consignation after Iohn had written, no new Revelations Writings, or Scriptures of the old Truth, as from the old Spirit of it, are to be added, no immediate manifestations, inspirations, motions, missions from God, as of old, to be expected, or, if pretended, to be admitted or owned, but to be damned down, as Delusion, Fanaticism, Enthusiasm, Quakerism, Diabolism, vain, uncertain, unprofitable, fancy, figment, detestable, meraae tenebrae & caecitas, fines salutares quod attinet, as to salvation meere darknesse, and blindnesse it self and what not thats naught? See∣ing it is so, as abovesaid, that all these false Prophets and Divines can prevail no further then to tangle, and hamper, and hinder men, and to hide the truth, by that hideous heap of unharmoneous Heterogeneous, Heterodox, more then Orthodox volumes of Divinity, and to smoother, darken, con∣found and drive men away from the naked truth, and draw them off from the Scriptures themselves, that are plain and cleare to honest and plain∣hearted men, by their Smoak, and Clouds, and Circumferences, and by that boundlesse, bottomlesse, incomprehensible, chafly Chaos of their contradicto∣ry and confused Commentaryes with which the world is now burdened, even beyond what it can well bear and contain; sith I say theres none to guide these poor erring, lost, perishing, and as yet more deformed, then reformed Nations, into the life of God, and power of godlinesse, from which they are alienated, because of the blindnesse of their hearts among all the Sons, whom they have brought forth, Isa. 51.18. Neither any that can take them by the hand and lead them in the true way of eternall life, of all the Sons, whom they have brought up at their Vniversities, who sit to∣gether with them under the shaddow of death, notwithstanding all their

Tumbling ore of so many Tames about the Scripture, is it then for want of true Prophets, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 men divinely inspired, and sent of God to call people to Repentance, and to turn them to that light of God within, that leads to Repentance, by voice and writing to them, as them elves have had the true way thereof manifested in them by the light, as themselves, being taught of God, have learned and practiced it, and are moved of the holy Spirit to preach and presse the practice of it upon o∣thers, according to the scope of the Scriptures? No! For there are ma∣ny in England at this very day, speaking, reproving, writing, and prophecy••ng from the same light, and by the same Spirit, that the Scriptures came forth from, and as themselves have received and heard from the voice and mouth of God, and seen, felt, and handled of the word of life, as the Prophets, Amos 7. and the Messengers, and Ministers, of God and Christ of old Act. 26.16, 17, 18. 1 Ioh. 1.1, 2, 3, 4, &c. The Spirit of the Lord, is not more straitned in these days from blowing where it lists, then it was in the dayes of old; howbeit, because it lists not much (as it never did) to blow upon or inspire the learned Scribes, Hypocritical Pharisees, chief Priests, aspiring Rabbies, Divinity Doctors, Proud Diotrepheses, prehemi∣nence loving Praters, hireling Preachers. Fawning prudentiall Parasites, Poli∣ticall Polliticians and such like, but mostly upon a meaner sort of men as to outward account, these wise men are most hardly brought to beleive it to be so; and so as said the Priests, Scribes, Pharisees, Rabbies, and Doctors of old of Moses and the Prophets, we own them, know them and their Scrip∣tures (which yet they knew not, nor the power of God) We are their Disciples, wee'l stick to their writings, thats our compleat Canon, our stable Standard, our immutable measure, to which nothing must be added, and of Christ, and his in the dayes of his flesh, we know God spake to Moses, as for this fellow and his fellows, we know not whence he is, and whence they are, they are of the Devill, have a Devill and are mad, Why hear ye them? they speak blasphemous words against Moses, and the Law, and this place, the holy Temple, and turn away much people saying God is not worshipped in Tem∣ples made with hands, but within onely in Spirit and Truth, talking as if they would teach us, as if they heard Gods voice, and not we, who search the Scriptures, and expound the Law, and have the Key of knowledge, have been train'd up in the Scriptures, in reading the holy letters, but these we take notice of them that they are ignorant unlearned men, yet they say we are unstable and unlearned and wrest Scriptures to own destruction, but whence hath this man letters having never learnt at Universities as we have done? away with them and their Scripture, no more holy Scripture now, the Canon is compleated, the Standard sealed, no immediate motion now, no such mission as the Prophets had now, no speaking by divine inspiration now, no Divine authority in any mans writings now, though they write not others but the same Divine truths as of old, no extraordinary infallible ••uidance of men by the infallible Spirit of God now, and suchlike: Thus they said then, and thus our wise Ignorants at Athens say now of the same Spirit that then spake in Paul pressing others now to write, or speak to them of their wo••sh••pping an unknown God, seeing their Universities given wholly to Idolatry, and thus I.O. one of the sore men against the truth, What will

these Bablets say, and in a manner so they say all: But slay friend Gods arm is not shortned; neither is the mouth of God more made up now then for∣merly from making out and manifesting his own mind immediately from himselfe in the minds and consciences of men and women, so as that men may without manifest imprudence (not to say impudence) imagine so ignorantly as in effect I.O. doth that God spake his last to the Sons of men, and all that ever he meant from his own mouth to make known of his will to any man, when Iohn had, at the command of Christ, written that pretious Revelatio, ••which God, gave unto Christ, to shew to his servants, who was pleased to signifie it unto them by the hand of his servant Iohn, and when once in after ages a Syned of some honest men (who we know not) upon some some mistakes and sailings (which we•• I.O. confesses Tr. 2. c, 2. S. 4.5. They were lyable to) establish so much as they could get together (which was but little, 'tis like of that much that was written) of the transcribed Copies of the holy mens Histories and Apo∣stles Epistles, and letters to particular Churches and private persons, and ca∣noniz'd, it together with the writings of Moses, and the Prophets, into such a standing Rule of faith and manners for all ages to come, that what∣ever should from thenceforth be found (as not a little was, even of the Apostles own, and some of Christs own writings) and whatever should be written after that with pretence (as much hath been since then, not in pretence onely, but in truth) of motion from the same holy spirit, should be shut out for ever from standing in their Canon, sith it came not in at that time to their hands, and be ever of so low esteem as not to be own'd among the rest, under so much as the name of holy Scriptures with them, but as to all ends, uses, and purposes, for which all holy Scripture is written, be utterly raced out of the Record, cancel'd, made void, and of none effect, while those few they Authoriz'd, because of their Stamp of the onely Stand∣ard upon them, must be had in as high, if not an higher Esteem, Honour, and Authority then the Light it selfe, from which directing holy men in the writing thereof, they had all the being they have at all, as holy Scrip∣tures.

Let not I.O. in any wise say so, for there are yet (though himselfe is none of them) 7000 of the people of Christ in England that bow not the knee to Baal, many of whom, as they are under the new Testament i.e. the Spirit, and not under the old i.e. the letter, where thou yet art, have (even both men and women) the promises * 1.1 thereof made good unto them concerning the gift of the holy Spirit of the Lord, and power to pro∣phecy, which of old also, the true had Mic. 2. and of judgment, and of might to declare unto the rebellious house of Iacob and Israel (even the Heads and Princes there∣of, if they abhor judgement and pervert all equity, and the Priests and Pro∣phets thereof that Preach for hire and Divine for money and build Sion with blood and Ierusalem with iniquity, and yet leane on the Lord, and say is not the Lord among us? none evill shall come upon us) their sins and their transgression: And (to use thy own words I.O. p. 331.332. to thy self, who are much in the dark, as thou utterest them to such as are further in the dark behind

thy self) much more to the same purpose will same of them be found to say when men of (outward) wisdome and learning who are (as they think) able to in∣struct them, shall condescend personally so to do.

Yea, of myself I will not speak, who by the grace of God am what I am, and if the least measure of that grace be imparted to me among other of his servants, that I should Preach among the Gentiles the unsearchable riches of Christ, it is to one, that, for ought I know, is of all the rest least worthy, or rather most unworthy of it: but I am bold to say so much, and no more then what will stand as truth against thine or any others gain sayings, that there are some, who do not more professe themselves to be, then they are indeed inspired by the holy Spirit, whose messages and ministrations, whether by voice or writing, are so immediate from the mouth of the Lord, that your not receiving, nor submitting to them on that account, but re∣jecting and denyall thereof with such rigour as ye do, doth justify your predeces∣sors in all ages, who rejected and slew those that spake to them in the name of the Lord, and speakes out in plain terms, your imagination to be this, that you may with safety to your selves reject them whom God sends; yea (to go on yet for a while much what in thy own words, Tr. 1. C. 3. S. 9, 10.11. 12) There are some (whether they work miracles yea or nay, as thou confessest most of the Prophets did not, thats nothing to thee) who pretend not to this inspiration falsely, but both can and do to youward insist upon this, that being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, divinely inspired, their doctrine is to be recieved by you as from God, and in their so doing it will be found in due time to be your sin, even unbeliefe and rebellion against God not to submit to what they speake in his name, as that of his word they receive from his mouth: and this is not one∣ly pleaded and insisted on by some, but also (whether their Testimony be received or not received by you preachers and the people whom you de∣ceive) it declares the foundation of its acceptance to be this (viz) its Di∣vine Inspiration by the Spirit of God from whom it is, whence also it is (though not so thought by you) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

A message or word well worthy of all acceptance much more of much better entertainment then you afford it, who Mock, Scoff at, Whip, Scourg, Imprison, Revile, and evill Intreat the messengers thereof, and the earthen Vessels, in which God sends it as a Treasure to you, 2 Cor. 4.7. that the Excellency of the Power may be of God, and not of man.

So that it being rejected by you, and this untoward Generation, which by their blind leaders are guided in such crooked wayes, and caused to erre to their own destruction, Isa. 9.13.14.15.16. you shall know its not only with a refusal of its witnesse, and a high detestation of its pretence to be of God, but also with a high detestation of God himself, from whom its not so much pretended to come, as twill once be found by you to come in Truth; and what excuse, ground or plea, for such your refusal and detestation, you have against the time of Gods plea∣ding with you for his people, Ioel 2.2. &c. in the valley of Iehoshapat, or of the Lords Judgment, whether he is now bringing you down, the hour for which decision is neerer upon you, then you professing Per∣secutors, who yet awake not, are aware of, tis good for you now you have time, and not afterwards to consider, least to you cost you find the Truth of

Qui non ante cover post delebit.

the burden of Dumab, draws on and begins to lye hard upon his back, yet I know the seed of Esau, the fightlesse Seers, who see with their eyes shut, supposing themselves secure, being at repose yet on their high Mount Seir, and so looke askew upon the light and its children, and scornfully call to them out of Seir, watchman what of the night, &c. but for all this, that morning hasteth, which is their night, therefore, if ye will now enquire, enquire ye, return and come to the light, else wo and alas for ever, the Bare Book will not boot you, the Letter without the Light, ye look awry at, will little help you, the Scripture without the Spirit ye despise so cannot save you: But Si non ante diem libruin cum lumine poseas, vigil tor quebere.

There be some them, and those not a few in those dayes, declining the word of God, while you, who have your dreams tell your dreams, faithfully as they have it, who, as they have received that mercy of the Ministry, saint not, but having renounced the hidden things of dishonesty, not handling the Word of God deceitfully, by manifestation of the Truth commend themselves to every mans conscience in the sight of God. 2 Cor. 4.12. who are not, as the many false Prophets are, hucksterizing, selling their own imi∣tations of the true Prophets words, Counterfeit Wares for mony, and the back and bellies * 1.2sake, the master of their art of Preaching, instead of that which is currant, nor Shuffling off in the dark their words, for Gods Word, their own thoughts, conceits, and conjectures for God Councel, nor, as I.O. doth, calling light darknesse, and good evil, nor putting darknesse for light, and evil for good, as the light, and Treacherous Prophets and hirelings do, who will once have their hire, spoyle and pay from God, such as they look not for, as well as that they look for, at the law, from men, when they have made an end of spoy∣ling, nor as our Carnal Spiritualty do, holding forth their hollow, Husky, holy Collations, and light Chaff for weighty wheat, but as in sincerity, as sent of God to turn men to it, holding forth the Light of God, and, as in the sight of God, speaking the true Word, and Gospel of God in Christ Iesus, which Gospel, if it be hid, is bid but to them that are lost, whose eyes the God of this world blinds, least the Light of the Gospel of Christ, should shine out in them, whose sin it is to refuse it, and duty it is to receive it, as that Word and Gospel of God, which is sufficiently manifested so to be, and easy enought by any but blinded blind ones to be discerned from that of yours, who defy the true light, and deify the naked letter, which is pretended so to be, yea as easy by such as are indeed desirous to see, as true ones are (but not by such as fleeing the light, close their eyes, and seeing will not see least they see themselves to dwell in deceit, and by the light within, which manifests whats within be reproved for it, Iohn 3.20.21) as the wheat is to be discerned from the Chaff, which may infallibly by being what it is be discerned from it: for the word hath such proper ties of weight, light, heat, power, profit, as whereby infallibly to discover, and distinguish it self from the Letter it self, much more from your light, dark, frozen, frail, and fruitles, fabrick of Theology, Who (as Calidi, not to say Cal∣lidi, as you are in your Re Frigida) by all your great pains, and

great pains, and your great pay have hitherto sown little but the wind of your own words among the people, that love to have it so, for which and from which both you and they shall find neither corn nor meal, but at last reap the whirlwind, even the grievous whirlwind of the Lord that is gone forth in fury, and is to fall ere long with pain upon the head of the wicked. When it is come to pass ye shall consider it perfectly, Hos. 8.7. Ierem. 23.18, 19, 20, 21, &c. Ier. 30.34.

Therefore it would be your wisdome to consider it now, whether the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or inspired ones of this age (which are not yourselves, as your selves confesse, who nor do, nor dare, nor can, as the case is with you, Pretend to such intimate or Immediate acquaintance with the Father, Son, and Spirit (which Trinity, notwithstanding, ye cannot but be tatling of, till you bewray your ignorance) as to say that ye either feed or receive, or feed your flocks (of Goats) with what Word ye receive by inspiratiration from Gods own mouth) are not, yea rather to know assuredly that they are those called Quakers, whose persons, together with their prophesyings, and preachings, ye reject and deride with detestation and envy, by the names of Euthusiasts and Enthusiasines.

It is true (as thou sayest) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There were false Prophets, that spake in the name of the Lord when he sent them not; and may be now, and have been, and are, witness not onely the ma∣ny millions of those Locusts, that stand now separated into three swarms, as was foreseen and foretold in the vision of the three unclean spirits, like Frogs, that have gone out to the deluding of Princes and people, even the great City, Woman or Whore, that hath reigned over the earth, and sate on the many waters, peoples, multitudes, nations and tongues, with whom both Kings and inhabiters of the earth (being drunk & intoxicated with the wines of her wis∣dom) have committed fornication, & run a whoring from the wisdom of God, divided and dividing the people that profess the name of Christ (without his nature) respectively into three PPParts, Rev. 16.14.19. Rev. 2.20, 21, 22, 23. Rev. 17.1.2.15.18. (viz.) 1. Pope and his carnall crue of Cardinals, Mount Seniors, Priests, Iesuits, Monks, Friars of all sorts, and all the other sorts of his spirituall men and women, which are enough to weary one to read, much more to reckon them all up in writing. 2. Arch-Prelates, Prelates, Deanes, under which name I.O. was lately the onely man in England, till remo∣ved, that stood denominated, whose Popish Traditionall Title was Dean of Christ-church in Oxford, an Officer that Christ never instituted in any Church that he constituted; Deans and Chapters, and all that hang on that Hirar∣chy, in the fall of whose Spirituall Courts Tithes went down too, as to the way of Recovery of them by any law, from any that are not free to pay them, if our wise Statesmen, who sate at the Stern, once had been made willing in their time, to see what they saw, before their fun was setting. 3. Pres∣byters, Parsons, Vicars, Curats, and all manner of spirituall persons, and their Officials, Clerks, Sextons, &c. depending still, together with some that were once Independents, as none of Christs, but nationall messengers for nationall stipends: Which said three swarms of Locusts, who love the dark smoak, they came out of more than the light, which dispels it, have covered o∣ver the whole European ••••••th (and more too) in all corners of it, and have

what they could, withheld the wind of Gods spirit from blowing upon the earth, that themselves might eat up the good things thereof, and none of Christs spiritual ones appear to hinder them, Rev. 7.19.3. But also, even a∣mong those that truly pretend to it, such as pretend falsely to the foresaid inspiration; yet do not thou dream, that because among these, by Gods permission, as a snare rained down on, Ps. 11.6. and a stumbling-block laid in the way of the wicked, that are disobedient, Ier. 6.21. 1 Pet. 2.8. there arise some false Prophets, therefore God himself hath no Time ones; for if he hath, as so sure as thou hast clothes on thy back, he hath many more than thou art yet aware of, thou wilt get little by that fond conceit, fith (as thy self truly sayest) Those whom God 〈◊〉〈◊〉 send are to be received on the same 〈◊〉〈◊〉, on which the other are to be refuse i.e. n paine of Damna∣tion.

Neither deceive thy selfe so far I.O. any more as to make and imagine it such an unwonted, wonderfull, impossible matter (as in a manner thou dost) that even in these dayes men and women too, should, as of old they were, be moved, and inspired, both to speake and write by the holy Spirit; how∣beit 'tis true there are times of Gods going away and returning to his place withdrawing & hiding himself, & his face in a little wrath, for their forsakings of him, from his own seed, as it hath fell out for ages, and generati∣ons together, even 1260. years at least, wherein all the inward Temple, worship and worshippers therein, lay wast and trodden down by the Gen∣tiles, or Nations, that have had it given them so to do, & to glory in that name of Christians without any true Christianity, and in literall formes and obser∣vations of externall Ordinances, according to the letter, which they have not kept to neither, but abominably corrupted themselves in the use thereof, and made void by their own tradition, without either of those two witnesses the Word and Spirit, which have been much more then the letter, abused and depressed into so low a condition, as to speak low out of the ground, and whisper out of the dust, and bear their Testimony fiting in Sackcloth, regarded and attended to but by a few, to which yet God is now giving power again to open their mouths, and to devour their enemies, and to burn up all that hurt them, and to smite the earth, and the dwellers in it, that rejoyce and make merry over them, with all Plagues, as often as they will,* 1.3 yet thereis a time of his returning to his own again, and of being found of them that seek him, and of his appearing to all those that love, and wait for his appearing to their joy though the shame of their adversaries, and of bringing forth the blind that have eyes, and the deaf that have eares, and of opening the eye of the blind, and unstopping the eare of the deaf, and causing the waters to break out in the Wildernesse and streams in the desert, of pouring of floods upon the dry ground and making the thirsty Land springs of water: and of speaking him∣selfe not so sparingly as before, and of pouring out his Spirit on his Sons nad daughters, Servants and handmaids, that they shall prophesie, and of revealing himself in Visions, and of the heavens dropping down their dew, and of prepa∣ring

himself as the morning to meet such as follow on to know him, that they may live in his sight.

Though therefore I.O. as little believes this as one of the Lords of King Ioram did Elishas Prophesie of so great plenty in Samaria, after the wofull famine that came by the Syrians siege, when an Asses head was sold for 41. and the fourth part of a kab of Doves dung for 55. and may come to see it with his eyes, but not eat thereof, because he saith, as that Lord, if the Lord make windowes in heaven can this be, 2 Kings 7.1, 2, 17, 18, 19, 20. yet such plenty of the Spirit of God shall be given out to them that believe in the light, that out of their bellies shall flow rivers of living water, and the spirit shall be a well of water springing up into eternall life, and there shall be a measure of fine flower for a shekell, and two measures of barly for a shekell, and preaching and prophesying by the Spirits motions, and writing by his inspi∣rations, shall be as good cheap, as a measure of wheat for a penny, and three measures of barly for a penny, Rev. 6.6, and abundance of oyle and wine, yea new wine, that is now in the cluster, which must no more be spoyled, nor hurt, nor destroyed by neither the great, nor: the little Foxes, but we will be to them that hurt, or hinder the tender grapes thereof, for a blessing assuredly is in it, Cant. 2.15. Isa. 65.8. Rev. 6.6. then shall the Asses heads be priz'd no more so high, nor the Doves dung be sold so deare, nor the chaff that hath been sold for wheat be so costly as it hath been, nor any outward Excellencies, which are but excrement with the spirit and the spouse, who prize the Doves innocency above all that, nor fleshly wisdome, which is foo∣lishnesse with God, be any more accounted on.

And though this seem such a mervailous matter I.O. in thy eyes, and utterly be∣yond that diminitive belief, and that little faith thou hast, which if we may believe thy self, is for ought thou knowest, just none at * 1.4

And what Testimony soever the spirit of God beaves of the Scripture, or of the Word of God, or of the Gospel, or of any anything else to us, so as on pain of Gods d splea∣sure to bind us to the be∣lief thereof, it beares it in the hearts of men also, as well as in the Scrip∣ture (though thou say falsly, that all it now testi∣fies it testifies in the Scri∣pture, and by that onely to the heart, and not in the heart immediately by it self) or else it requires not the belief of it) thou concludest thus (viz.) And if this be not a ••••••∣teme and foundation of faith (and sure enough it is not so, if the spirit speak not the same with∣in, that it doth without in the Letter) then I pub∣lickly professe, that, for ought I know, I have no faith at all: He, that doth not know that he hath any faith, may thereby know assuredly that he hath not any. all, yet must it therefore be such a mervailous thing in the eyes of God, and of his peo∣ple, who are not so incredulous of the Scripture as thou art, that God should speak with his own mouth to his own people, and vouchsase them so much mercy as to heare the joyfull sound of his his own voice, and reveale his mind and will to them by his own spirit? indeed sometimes he is pleased to speak in one to another, as he did much in the Prophets to the Fathers, in Paul to the Churches, 2 Corin. 13.3. in one Prophet in his Church, or two or three to all the rest, as he was pleased to move and inspire them by his spirit, 1 Cor. 14.24, 25, 29, 30, 31. and reveale any thing to them, and by his Spirit press them in their spi∣rits, and give them utterance to utter it to others; yet, if any spake as they ought, they were to speake as the Oracles of God, and to minister, not onely as of the ability that God gave, and not man bought at University, but also as of that, which came to them as the Word of God, uttered by his

own voice in their hearts from his mouth out of the holy Oracle of God, 1 Pet. 4.11. & when he so speaks his voice is known and owned by his own, who own not the voice of strangers, when their tongues run before their wits, & out of their time, to tell & talk in words of the self-fame truth, which, but by bare hearesay they know not, and at this day he speaks out in his servants to people, and to you Scribes that search the Scriptures, who call on you to heare what hee saith in you, though as your forefathers, John the fifth, you have not at any time in your selves heard his voice (which if it were the Letter, you have of∣ten heard that read) nor yet heeded such as spake to you from him, in whom he speaks: But doth all this exclude God from speaking, when and what he pleases, to any or every man immediately within his heart? Was there ever any age wherein he debarred himself from this, unlesse in the case of aforesaid, wherein he was pleased to hold his peace, because men would not hear him, but stopt the eare like the deaf ad∣der to what he said, because, being evil doers, they did not like it? In which case, terras Astraea reliquit, is there not a time, wherein his very Ad∣versaries, that will not hear his voice in order to their own peace, shall heare it whether they will or no to their own terrour? will not he that fits in heaven (as far off as you think that is) utter his own voice as the roaring of a lion, so loud within their consciences, that they shall hear him speake to them in his wrath, vex them in his sore displeasure, who have vexed his spirit? And do not the peo∣ple of God (though you do not) hear what God the Lord himself will speak? And will he not Psal. 85.8, speak peace to his people, and to his Saints? And are not such as have ears to hear bid to hear what the Spirit saith, not in the Scripture onely (for that properly is not a voice, though figuratively it may be called so, no more than my Letter to a friend, in which he may read my minde, istruly and properly my voice, and our controversie with I. O. is much about proper names) but in the heart, where to them that hear, he speaks the same that by his motion is written in the Scripture? And do not Christs people hear his voice? who, though they may read the Letter too, yet in that act can no more properly be said to heare his voice, than he properly to hear his Ma∣sters voice, that is an hundred mile off, while he is but reading something or other that was written, not by his Master neither, but by some other by his approbation, or appointment? And are we not commanded to hear the welbeloved son of God? And is it not dangerous to turn away the eare

from him that speaks still from heaven, more then to turn away from Moses or the Prophets in whom he spake, and who spake, but from or by him here on earth? And is not Christ (the••Light of the world) that great Prophet, who preacheth himself the Gospel in every Creature, whose voice whoever heareth not in all things whatever he saith must be cut off from his peo∣ple* 1.5? And is there not much more in the Scripture itself, which sends men not to itself so much, as to the hearing of God, Christ, and the Spirit, declared to the same purpose? Why then should it be thought an incredible thing with thee I. O. or any else, that God should speak to men and manifest himself, and what is to be known of him, and of his mind to their salvation (if they heed it) to them now in their own hearts and consciences? Doth not God himself speak are, yea twice, though man perceiveth it not, Iob 33.14. Rom. 1.19•• or that Christ should manifest himself in a more speciall manner and measure then to the world, who observe not when he speaks, nor ••what he commands, to his servants that love him and keep his commands, or that he should come into them, Rev. 3.20. sup, abide, and be familiar with them, and (not by the Scrip∣ture so much, for the world hath that declaration, that know him not, but) by his Spirit of truth, which the world receives not, but resists, though it strives in them, and not without onely by the ministration of holy men conviaceth them, and preacheth to them, as in Noahs dayes, not by Noah onely, but in their consciences, should dwell in them, and, not in wri∣tings and proverbs onely, shew them plainly of the Father? John 14.17. to 26. John 16.25. Or that any of his people that give eare to what he saith, and ••tar him, should have his secrets revealed in them, which God did then to his own people reveal to them within by his own Spirit in them, which knew and made them know all things that were hid from meer 〈◊〉〈◊〉 men (though never so wise) even the deep things of God? or that any man now, that lives not in the flesh (as ye do) but in the Spirit, should say he is moved to speak, or prophesie, or reprove, or warn, or councel, or exhort and teach, or is inspired to write by the holy Spirit? or that any who learns at the mouth of God (as ye do not) out of which cometh knowledge and under∣standing, and not any way else, and ministers, as he is moved, of what he hath learnt there, should say he ministers no more then what he hath heard immediately from God himself? or that any that have the spirit of God for their guide (as ye have not, who walk not after the Spirit, but after the Flesh in your conversations, and after your own conjectures about a Letter liable to be changed or corrupted in your Congregations) should say they are guided by an infallible Spirit? Is the Spirit of God, the light of Christ fallible, as the Letter is? Are they not infallible, certain, unchangea∣ble, incorruptible, so that such as are led thereby cannot erre, nor be decei∣ved? Do they lead into any iniquity, or uncertainty those that walk after them? Is it not they that leave the paths these lead in, and walk after the flesh, and live by their own thoughts and opinions of the Letter, that is to be altered with ease at Criticks wills (whom thou I.O. teachest too to al∣ter it) in their Religions, who run into by wayes (for such the flesh leads to) and into a wood of uncertainties, which the ba••e Letter (as it is now) leads them into that look to it onely, and besides the light that gave it

forth? And are any the Sons of God, save such as led by the Spirit of God? And doth not that Spirit of God witness to the spirits of such within them, that they are his children? Yet what a marvellous monstrous business, what a mighty dirty, what a deal of Do dost thou I.O. make in the 8, 9, 10, 11, 12. Sect. of the 3. ch. of Tr. 1. about this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or inspiration of God? also elsewhere about the motion of the holy Spirit, T.I.C.I. S. 21.22. and elsewhere (viz.) T. 2. C. 2. S. 4, 5. T. 1. C. 5. S. 1. about both Infallibility and Divine Inspiration, and the infallible spirit, and the guidance and in∣fallible direction of the spirit.

Repl. Thou writest of these things as if they were (as indeed they are) not onely far off from thee, but also far above out of thy sight, and not on∣ly so, but (measuring all by thy self, and others corn by thy own narrow bushell, and, as thou falsely sayest of the Qua. Ep. p. 29. Measuring other men by thy own ignorance, and what thou knowest not thy self, thinking its bid from o∣thers also) thou removest them far away from all others also for many ages together, and from this very age wherein thy fallible erring self hast yet thy being, as if because thy motions and inspirations and spiritualities are fal∣lible and carnall, and thy own spirit hypocriticall and imaginary, there were now none of that kind of spiritualnesse nor infallible inspiration, either in writings, or speakings, or walkings, or actings, any such direction and guidance of that true holy spirit of God, as was of old; as if because thy self, and they that are after thy likenesse, neither hear at any time the voice of God, nor see his shape, nor have any such familiarity with his Spirit, as you have with that in you, which lusteth another way, nor such as his Ministers and Prophets had in former ages, therefore none in these days witnesse any nearer communion and communication therewith then your selves do, or at least none such as his messengers of old did, but all were left to gripe for the wall with you, add for the doore like the blind Sodomites (your figure) that ran in wrath upon Righteous Lot, as if they had no eyes; as if the Spirit of the Lord were streitned from its immediate illumination of any, because it is so to you that strive against it; And there were no such men (because ye are not those men) as perfectly learn (without book) what lessons by word of mouth God teacheth out of the sealed Book of ••his own councels to them that are willing to be taught by him, as all his children are, Isa. 54. 14. Ioh. 6.45. Ier. 31.33, 34. concerning the knowledge of himself and of his will.

As if there were none at all now, nor ever to be any more while the world stands (because your selves are not so) any such, as were hereto∣for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 men of God inspired by the Spirit of God, infallibly guided, moved, acted, or led in their preachings, writings, doings, by the infallible guidance and direction of that holy Spirit. As if to be thus were to be more then mer, and so indeed it is, then such men as you, who being in the fall, and out of that Wisdome and Image, wherein ye were created, must (for all that wisdom, ye are since then entred far into) know your selves to be but the beasts that perish, Ps. 49.20. Eccl. 3.18. but not a jot more then to be men indeed. What mean'st thou else by those & the like phrases in the places above p••••••∣ted

at? wherein with limitation and restrictively to the Primitive times, and exclusively of all after ages thou writest thus of these things (viz.) They were born, acted, carried out by the Holy Ghost * 1.6 to speake, deliver, and write all that, and no∣thing but that to every tittle, that was brought to them, &c. Suppose a man were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 divinely inspi∣red, and should so professe himself in the name of the Lord, as did the Prophets of old, Amos 7. supposing I say he were so indeed, &c.

Repl. As if thou didst suppose, that if any man in these dayes should professe himself to be sent of God, as Amos was, he must undoubtedly be a Deluder: As if because ye witnesse no stronger motions from people to people, place to place, in your ministrations, then the assurance of some bigger benefice, better booty, or sweeter subsistence (which is the primum mobile in most nationall mens minds, in their movings and removings to and fro) and no more immediate mission from God then what is mediante Magistratu, &c. by the Magi∣strates and Patrones of the place, or at the best the bare benevolence or good wil of the people (whose ill will if ye have, ye will obtrude your selves up∣them too, if the living like you, and you can but procure the patent) it must needs be suppo∣sed and taken for granted thereupon, that such a sending as that Amos had, is but falsly pretended to.

So speaking of the Hebrew points, They were, sayest thou, compleated by the men of the great Sy∣nagogue, Ezra & his Companions guided therein by the infallible direction of the Spirit of God. So speaking of the first transcribed Copies of the Scri∣ptures of the New Testament, thou sayest, There were Copies quickly given out to faithfull men, whilst the infallible Spirit yet continued his guidance in an extraordinary manner: and of the first Transcri∣bers thou saist in the next Section, that they were not all or any of them infallible and Divinely in∣spired.

Repl. Now I say not that either all or any of these Transcribers were infallibly or Divinely inspired, nor canst thou say they were not; for neither thee nor I know who they were, and they might or might not for ought either of us know, for the infallible spirit continued his guidance no doubt to such as took him, and not a fallibly transcribed Letter to be their guide, both then and long after that, and also doth now

in that manner which thou callest extraordinary (though it was but his ordinary guidance) to such as give up to him, and to any but such as thee, who being not guided by him, thy selfe conceivest it some strange and extraordinary busi∣nesse for any now adayes to professe themselves so to be, but with I.O. the extraordinary guidance of the Spirit of God is his immediate and infallible guidance, his ordinary is his mediate fallible gui∣dance: Oh prime Doctrine for a Doctor! surely if the Spirit of God have any fallible guidance at all, and thou be led at all by him, he vouchsafed thee but his cheaper, ordinary, remote, and far off, and fallible guidance in this piece; but its his infal∣lible guidance and direction, which thou callest extraordinary, he now guides by, for the Spirit hath by indirect and false directions, nor fallible guidances that I know of.

I say I meddle not to affirme one thing or other of all these Transcribers, what they were it makes no matter, and is neither here nor there to me, whether they were infallibly guided or divinely inspired, yea, or nay; but this I would fain know, what thou meanest by some of thy expressi∣ons, and wherefore thou talkest as thou dost, and what reason thou hast so reasonlesly to restrain and streighten the spirit of the Lord, which to do is none of the Lords doings, Mic. 26.7, 8, 9, 100, 11. and to pound him up into such a small point and pittance of time as the primitive ages (as ye call it) of the Gospel, and to lock him up into that little narrow nick, so that he must either then speak all he hath to say to the world, and his owne people in it, or else for ever after hold his peace, and must inspire all he means to inspire, and lead and guide all he means to lead and guide by his own immediate, extraordinary and infallible direction then, or not at all; there being now another ordinary fallible Ruler, Rule, Guide, Leader and Commander of the people (viz.) some of the Stories, Letters, and Epistles, that were written lately by his motion and direction to be by fallible men tran∣scribed, and ere long by a Synod of who knows whom? to be authorized, as the onely and most perfect Rule, Directory, infallible Canon, chief Leader and Commander, that must be wholly substituted in his room, and take his place, to which himself (if ever he speak more) must, as well as all false spirits, submit himself to be tryed, and be accountable, so that if he offer to lead, guide, move, inspire any to write, and speak, or prophesie, extraordinarily, im∣mediately, infallibly, or any otherwise then ordinarily and fallibly, or immedi∣ately, or infallibly speak to any from thenceforth, so as to send them (who were mad indeed, as the world counts them, if they should go unsent on such rugged service, which false Prophets, Ministers of the Letter, and of mens making, who love their ease, and to sleep in a whole skin, will be sure to keep far enough from) to reprove, as immediately from him∣self, and to warn the wicked world when it lies in wickednesse, or call men to repentance, or do as he has done by Gods permission in that age, or if he send any of his messengers, as he did Paul and others, to exhort, teach, reason, di∣spute,

in Towns, Cities, Vniversities, Streets, Markets, or to enter, never so pea∣ceably, into the Synagogues and Temples to talk and make disturbance among the Priests and their people there, after once the Old Testament Iewish Church is down, and the Old Testament Christian Church in many outward things af∣ter its likenesse is so well founded and established in its stead, that the Priests and Ministers thereof are warm, and begin to fit at ease in their functions of Tithes, outward benefits and blessings, earthly honours, Divine and Ghostly Titles of Rabbi, Doctour, Lord Arch-B••shop, Arch-Deacon, Reverent Clergy, Orthodox Divine and a mint more of such like Clericall Calle∣ries, and spirituall Renowneries, Parochiall, Provinciall, Diocesian D••gnities, Arch-Advancements, and Advantages, then both the said Spirit of God and all his Emissaries, Messengers and Messages, then and from henceforth shall be both rejected and condemned under their severall respective names of Sch••sme, Schismaticall, Schismaticks, Hereticall, Heresie, Hereticks, lying Spirit, Delusion, Deluders, Fanaticall, Fanaticisme, Fanaticks, Enthusiasticall, Enthu∣siasme, Enthusiasts, Dreames, Dreamers, Fictions, Figments, Quakers, and what∣ever other ignominious termes any ungodly Scoffers can invent, and shall please themselves to reproach them by▪ and moreover the said Messen∣gers shall be had and held as Disturbers of the publick peace, and be procee∣ded against as Rogues, Vagrants, Vagabonds, that (as the first Apostles had not for the Gospels sake, though else they had▪ and were as sufficient in the outward as other men, 1 Cor. 4.9, 10, 11, 12, 13.) have no certain dwel∣ling place, and be (as they often are in the same cause) sent away with a passe) banisht, whipt, ston'd, set in the stocks, imprisoned, Boca••doed, and what way the Magistrates shall please, at the suggestion or direction of the Mini∣sters, or the Mayo••s by the advice of the Vicechancelours (who are supream directive, though the other corrective, as the Constable is over the B••sholder, which at his appointment is to correct the Beggars) be defamed, shame∣fully abused, and intreated, and made a spectacle to the World, and to Angels, and to Men.

Now I. O. what meanest thou? or what ground hast thou thus to forbid the Spirit of the living God? Hath God prohibited him? hath he any where limited himself from speaking immediately, infallib••y to the Councel, Guidance, Comfort, Assistance of his people (in these latter dayes especially) without book, any more than in former ages, before the letter was, and in the first age, wherein the Gospel began to flourish, if men had not sneapt it, and the glorious light thereof to shine out as the Sun in its brightnesse, but that the Devil and his Imps besmoak'd the Sun and Aire, whom in his just judgement God suffered so to do, because men began to dote one upon ano∣ther, and to set up Idols and Images in their minds of good writings (that were written for another end by the Spirits motion) Histories, Letters, E∣pistles, and instead of the Law of the Spirit of Life and Light, which is by Christ Iesus, to magnifie the outward Letter and make it Honourable; which is but mens wi••nesse for God, and to run a whoring after it from Gods own Witnesse, even his Light and Spirit in the Conscience? Must the Spirit be bound now by thee to read his minde to men in a book of mens writing at first by his own Guidance, and of fallible mens mistanscribing from the hands one of another through so many ages, or else he must be silent, & not manifest

his mind at all? He must read his old Sermons, it seems, but he must not preach new ones, he may read in the Letter what he did reveale, but must come forth in no new Revelations now of the old thing, nor preach immediately in mens minds any more, as he had done from the beginning of the world to that time, and inspired immediately whom he pleased: Is not this to muzle him up, as the B••shops were wont to doe the Parish Curates, lest too much Truth should come forth; and as they do where the Pope hath most to do at this day, so that they may read (not too much Scripture neither, for therein I confesse the case is a little altered for the better in England) but old mouldy. Mass books, and Forms of Service in Latine of their own setting out, in which there is here a little and there a little sprink∣ling of some Scriptures, mostly out of the Psalms, which they most corrupt, and make certain Sing songs out of, or if there be any Homilies read, its a mighty matter, but as those the Friars make are worth little, and some of them worse then naught, so, as bad as they be, there is few Sermons to be heard throughout the Popedome: and as they allow men to read Writings of their own setting out, but not preach nor speak in any other order, me∣thod, manner, or form of words, then as they find there, so thou wilt allow the Spirit to speak to men in and by that letter he caused once to be writ∣ten; he may read his mind in mens hearts by that, or have it read by mens mouths one to another if he will, but no preaching now by himself within or by his immediate inspiration by men without, nor writing neither; but it must come to the touchstone of what he bade Paul, Peter, or others to write, before which, whoso shall presume to say it is of God, or from God immediatly at all, though it do agree never so much with that (as all that is of God and from him doth, and cursed be he that speaks contrary to what was of old written, rightly understood) or shall say 'tis Truth before our time-serving Tryers have tryed it by that, who understand it not themselves, much lesse are fit to try Doctrines by it, let him be dealt with according to the foresaid provision against Delusion, made of old in the night time while men slept, in that behalf.

But is God, and Christ, and the Spirit, so sparing towards his people, and so niggardly in dispensing Truth, in revealing his Righteousnesse (which he is now bringing neere) and in shewing his Salvation which now is not to tarry to them that long for it, and have long lookt for it according to his promise, as those narrow headed, niggardly hearted Nothings and Novices are, whose work is all along (as dumb as they are from opening their mouths otherwise) to bark and bite them back again, that having left off to linger any longer at their lips, and as well to feed from their mouthes, as to feed or put into them, make more hast then they would have them from the depths of Hell and Darknesse towards Heaven, Gods high and holy Hill? Nay verily, he sayes to his servants, Open thy mouth wide and I will fill it, and stands ready to make good that blessing he hath pronounced to such as hunger and thirst after righteousnesse (viz.) that they shall be (from himself, who on∣ly reveales it) no lesse then filled with it: Thus liberal the Lord and his Spi∣rit is.

Yet these are the doings of the Churle, whose instruments are evil, and of the vile person, who ye•• would fain be lookt upon as liberall too, as he hath

been by such as saw him not in darker times, nor discerned how he fed himself, and not the flock, and minded his own matters, even to make meat for his own belly of them, more then to make meat enough for the sheep in that dark and cloudy day, Ezek. 24.8, 9, 10, 11, 12, &c. But the hour cometh, and now is, wherein a Man, even a shepheard, whom he knows not, shall reign in righteousnesse, and be as Rivers of waters in a dry place, and as the shadow of a great rock in a wea••y land, wherein the deaf shall hear the words of the book, which are sealed from the back-side Admirer, the eyes of the blinde shall see out of obscurity, and out of darknesse, the eyes of such as seeing will see shall be no more so dimme as they have been, and the eares of such as hear must hearken unto him; the heart also of the rash or hasty, that without heed have run they know not whether, shall understand knowledge, and the tongue of the stammerers be ready to speak plainly, they also that erred in spirit shall come to understanding, and they that murmured shall learne Do∣ctrine.

Then the vile person shall no more be called liberall, nor the Churle said to be bountiful, for the vile person will work villany, and his heart will work iniquity to practise hypocrisie, and to utter errour against the Lord, to make empty the soul of the hungry, and to cause the drink of the thirsty to faile, the instruments also of the Churl are evil, he deviseth wicked devices to destroy the poore with lying words, even when the needy steaketh right things: but the liberall deviseth liberall things, and by liberall things shall he stand: In that day the burden of the insolent Antichristian Assyrian, that hath so straightly besieged the people of God, that dwell in Sion, and cut off from them (so far as God would suffer him)▪ he stay & the staft, the whole stay of bread, and the whole stay of water, shall remove from off Sions shoulders, and his yoke from off her neck, yea that yoke shall be destroyed because of the anoynting, Isa. 10.27. for the spirit shall be pou∣red out upon them that wait for it from on high, and the liberall soul shall be made fa••, and he that watereth shall be watered also himself, and the wildernesse shall be a fruitfull field, in which judgement and righteousnesse shall remain, and the works of righteousnesse shall be peace, and the effect of righteousnesse quietnesse and assurance for ever, and they shall be blessed that sow beside all waters, and the soul of the diligent shall thrive and be fat, but the soul of the vile person and niggard, and of the sluggard shall desire, but have nothing, yea, their Vintage shall faile, and their gathering shall not come, and their fruitful field shall be turned into a forrest, they shall be stript and made bare, and sit with sackcloth on their loins, and lament for the tears, for the pleasant fields, and the fruitfull vine, and their pallaces shall be forsaken, their tents and towers shall be for d••ns, and that which now is the pasture of wild asses, Iob 11.12. Isa. 29.18, 24. shall be no more enjoyed by them for ever, Isa. 32.

Wherefore then ••ayest thou I. O. with Restriction of the Spirits guidance to those first generations thus (viz.) While the infallible spirit continued his ex∣traordinary guidance; and thus (viz.) guided therein by the infallible dire∣ction of the spirit of God, and, by way of exclusion of after-ages, and more expresly of this age, thus (viz.) They were born, acted, carried out by the Ho∣ly Ghost, to speake, deliver and write, &c. and suppose a man were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (1.) inspired of God, and should professe himself so, and were so indeed as the Prophes of old, Am. 7. Let me expostulate the case with

thee a little about these expressions, whereby thou seemest to shut all the past primitive times from any participation of the movings and actings of the Spirit, as those that have neither part nor portion in that matter of his infal∣lible guidance and direction.

First then, not denying what Christ himself foretold, Iohn ••4.28, 30. Iohn 16.16. (viz.) That he would go away for a while, and his Disciples should not see him, and the Prince of this world which hath nothing in him should come, and in∣terpose himself to the great interception of that primitive Communion the Saints then had with him and his Spirit, so that he would not have very much talk with them thereafter: let me ask thee this much, Did he say he would leave them for ever, and never have any talk or words with them more, then what they should find of his written in the Scriptures, of such as should write some few things, and a little of that much which they knew of his minde? Did he say he should not speake at all, not so much as by his Spirt? Nay rather, did he not say, that so soon as his flesh∣ly pretence was withdrawn, he would send the holy Spirit himselfe the com∣forter to supply the room of that personall and bodily appearance, wherein he then stood among them, which they were so in love with, and so loath to part with, that they were ready well-nigh to dote so upon it, as to let sorrow fill their hearts to think they should be utterly without his tuition, as sheep without a shepherd, if that should vanish and be removed? In the departure and absence of which, notwithstanding he told them it would be never the worse, but much the better, and more expedient for them? For if I goe away (saith he) the Comforter cannot come, but if I go I will send him unto you: which Comforter was himselfe in Spirit; the presence of which in the heart gives nearer acquaintance and fellowship with Christ and the Father, then his abode among them, & their sight of him in the flesh could possibly do: * 1.7 for the sight of him in the flesh the world may have, and had, which is to little effect if the other be wan∣ting; but his presence in the Spirit is that which is of Power and Efficacy, though yet in two dif∣ferent wayes (viz.) of bare conviction or condem∣nation to the one, and refreshment and consolation to the other, both to the World and to the Saints, though there be no sight of him as in the flesh any more by either: I will send the Holy spirit the comforter to you (saith he) and he shall convince or reprove the world also: Doth Christ therefore say he will leave them comfortlesse (i.e.) Orphans, Iohn 14.17, 18. deprived utterly of his presence, because he said he (i.e.) in flesh would go away? Nay (saith he) I will come to you (i.e.) in Spirit,* 1.8 the Spirit of truth which dwelleth in you, and shall be in you, and though the world seeth me no more when I am gone, because though the Spirit of Truth be sent into them, and is nigh to men, even striving, preaching, reproving in them,

yet they recieve him not, neither see him, nor know him; yet ye see me, and because I live, ye shall live also: and doth he not say that this spirit of truth should lead and guide them into all truth, and bring all things to their re∣membrance whatever he spak••, while he was seen in the flesh? Which the letter doth not, for there were many more things that Iesus spake and did, that are not written there, so many, that if they should be written every one, it might be supposed the world could not contain what should be written, John. 14.26, 13, 21, 25. And howbeit he intimates a more sparing Communion in Spirit with his D••sciples and Church, which would be permitted to come to passe by the coming in of the Prince of this world, wherein there should not be so much talk as there should be before, and would be again after that gloomy day was once over, wherein the manifestations of him (though as infallible in that small measure, wherein they should be made, for gradus non variant naturam rei, yet) as to the measure, would not be so great as at other times; of which going away, and withdrawing even in the spi∣rit also he seemes to speak, when he saith, A little while and ye shall not see me: in which Eclipse the chidren of the night must have a revelling night of rejoycing over the Word, and Spirit, and Saints sitting in sackcloth, and an hour of laughter and merriment at the power of 〈◊〉〈◊〉 its prevailing, Iohn 16. to 22. yet doth he say that Eclipse should be ••o••a••l? Was there not some few in every age, in whom the Spirit bare a testimony, and by whom to the blind world also of little truth? And did he not say the Spi∣rit should be in them, and abide with them (i.e.) in the same manner of infallibility in manifestation of whatever he makes known, though not in the same measure of manifestation of the truth, even for ever? Iohn 14.16. And did he not say that the Spirit of truth should testifie of him when he came, and so consequently his testimony must be with his Disciples and Church for ever? Iohn 15.26. Which testimony is not that of the letter which men wrote at his motion (as thou falsely supposest) for that is mans mediate testimony, and not immediately the Spirits, any more then the testimony that men bear by word of mouth, as they are moved; of which in the very next verse (i. e.) Iohn 15.27. Christ calls their testimony, and not the Spirits, and ye also shall beare witnesse (saith he) putting a difference between his Disciples testimony by the Spirit, and that of the Spirit by it self; for that of the Spirit is the Word it self that is testified to by inspired men, whether in writing or speaking, and not the writing or the speaking it selfe. The Word (I say) put by the Spirit into mens mindes, and into their mouthes, which Word is promised to abide with his for ever: and so saith I. O. many times over in his Book, repeating that Scripture, and putting almost the whole stresse of his ill cause upon it, and bringing it in the fol∣ly and blindnesse of his minde to prove the letter by the promise of God himself, of necessity to remaine inviolated, inalterable and uncorrupted for ever, whereas the Spirit speaks it not of the letter at all, but of the Word, which should be put into his peoples mouth, Isa. 59.21. The Word which I put into thy mouth shall not depart from thy mouth, nor the mouth of thy seeds seed from henceforth, and for ever, which strengthens what I have now in hand to prove (i.e.) the continuance of the Spirits immediate movings of God; people under the Gospel more or lesse, even for ever: And doth not Christ

also say, Mat. 28.20. to his Disciples, and in them to his Church, which is a successive body, and not simultaneous, nor appearing wholly in this world, at, nor altogether at one time, Lo I am with you alwayes, e∣ven to the end of the world; and if there have been a time of more darknesse then ordinary, even to his own, by reason of Christs absence, and the De∣vils presence in the world, yet more or lesse to his own, which are those that own him and heed his voice, he hath ever appeared; but however, as his promise was to be with his more or lesse to the end, so at the end his promise is to be by his Spirit more with them then ever; I will (saith he) speaking of his returne after the mournfull time of his absence who is the Bridegroom from the Bride) see you againe, and your heart shall rejoyce as a woman when her houre of travel is over, having no more remembrance of her sorrow, because a man child is borne unto her and into the world, and your joy shall no man take away, so that in these dayes we may expect more then ever was enjoyed before, the glory of the second Temple being to be greater then that of the first, which was trodden down, & more pourings out of the Spirit then the primitive ages had, these being the dayes wherein refresh∣ment is to break forth from the face of the Father, wherein he will send, Act. 3.19, 20, 21, 22, 23, to his Church, Iesus his Son, who hath withdrawn and retired, and been retained in the heavens till these times (who so readeth this let him understand) which are the times of the restitution of all things that ever haue been out of order, and of his people, since they ran astray from God, which have been spoken of by the mouth of all his holy Prophets since the world began.

Why then sayest thou, while the infallible spirit continued his gui∣dance, as if after he should come he was to go suddenly quite away again, of whom Christ, while present in flesh, saith he was after his passing hence to come and to continue in and with his people, Mat. 28. throughout all ages, in all which ages he had people and a seed, as in Eliahs time, Rom. 9.27, 29. and a remnant, though small and unseen, Rom. 11.4. left trodden under foot by the outward Israel, that held the outward Court, which were as the sand of the Sea for multitude, even to the end, Iohn 14.25, 26.

What did the promise of Christ fail to his own because of the worlds unbelief? and did he leave them to be guided by the Prince of this world that was to come, and by his blind guides to guide and govern the world, and have his kingdome in it a while? and was his own seed, which never consents to any iniquity, but condemnes it, given up by God, because the seed of evil doers was to be guided by the spirit of the God of this world, that totally blinded some from looking at the light, and by the man of Sinne and Son of Perdition, to be strongly deluded to damnation by the mystery of his iniquity, who was Permitted indeed to withhold, and hinder, and let not a little, till he should be taken away? but after That wicked should be revealed in his time, was not the Lord to be revealed again in his time, which is the principall, and most proper and seasonable opportunity for Christ to appeare in his Spirit, and shew himself in, 1 Tim. 16.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in its proper times: And was he not to conjure the other lying spi∣rit with the spirit of his mouth, which is not the letter, that declares of the Word, but the living Word it self, which opens the Letter, also the sword of

his mouth put then into the mouth of his seed as aforesaid, yea into the mouths of very Babes, to the stilling of the enemy and avenger, and to destroy it with the brightnesse of his coming?

What Spirit was to take the guidance of his people, if his own infallible spirit were not to continue with them for ever? or would he deprive them of the presence of his infallible spirit in their hearts, and place it without in the fallible Letter, so that if ever they would see or speak with his spirit, they must look for him, and hear what he testifieth there onely (so I. O. talkes, T. 1. c. 5.) and must go forth and talk with him there onely (i.e.) without, but not within, he being gone forth from his dwelling in the hearts of his people, now to dwell in the Letter onely, and minded there and no where else to be spoken with.

And why sayest thou while the infallible spirit of God continued his gui∣dance in an extraordinary manner; And again, T. 2. C. 5. S. 1. the infallible di∣rection of the spirit of God? Hath God any other then that infallible spirit? and if he meant to direct his people at all by his spirit in the dismal times that were to come, must it it not be by that infallible spirit continuing his infallible (which thou callest extraordinary) guidance and direction, or else by none at all? Or hath God two spirits to direct his own by at sundry times, one extraordinary and infallible, the other fallible and ordinary? and hath that nfallible spirit of his two kinds of guidances and directions, one extraordinary and infallible, the other fallible and ordinary, which extraor∣dinary and infallible spirit and his extraordinary and fallible guidance was to continue with them but a while, it being for high, and holy, and extraordina∣ry dayes and times, the ordinary and fallible for more ordinary and lower dayes and times, as that the presence of which may as well serve the turn then, and his people must be contented with it? so making them like the Popish Priests and people of the world, which have, as at Rome and elsewhere, ordi∣nary Ornaments, Lessons, Anthems, Songs and Services, that must serve for eve∣ry ordinary day, and extraordinary shewes, and sing-songs, and ornaments, and number of candles, and fine candlesticks, plush canopyes, and copes, Altar-clo∣thes, white Surplices, Pictures, Pompes, and pipings, as on some great Saints holyday, or festivall times, or general proecessions; or as our poor still bepoped people have here, one fine suit for Sundayes and holidayes, and a cheaper and lesse costly one for working dayes.

Or when this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or divine guidance and inspiration is pleaded by thee as peculia•• to those first times, I inquire of thee whether there be any middle way, T. 1. C. 3. S. 8. but either that the Saints in after-times (if guided by the guidance of the spirit of God at all, and that thou darest not deny, though thou own his guidance by the letter onely) be guided by it, as an infallible spirit, giving them that infallible guidance which thou cal∣lest extraordinary, or as a fallible spirit, allowing them not so much as the Saints of old, but affording them onely some kind of ordinary or fallible gui∣dance and direction? for it remaines (according to thy principles) that it must be one of these, or else there is some middle way, some midling spirit of God, and some middle sort of direction of that spirit, that is neither fal∣lible nor infa••lible, but between both, partly fa••lible, partly infallible; some participie, that i•• neither one nor the other, but taking part of both falli∣bility

and infallibility: And howbeit this is such a messe of mixture as may well make awise man (and excuse him in it too) believe him to be no wiser then he should be, and to have Hand plus cereb••i, quam cimex sangui∣nis, that makes it, yet I know not why thou mayst not as well make God to have two spirits, and his spirit two guidances (viz.) one infallible, one fal∣lible, or one absolutely infallible, and another neither fallible nor infallible, as thou makest God to have two Words (viz.) on that infallible living Word, which the fallible dead Letter declares of, the other that fallible dead Let∣ter, which declares of that infallible living Word; for each of these thou makest the Word God; yea, O the depths of the Doctors and Divines of our times! thou art not onely so exceeding expert in cutting and cobling, dividing, and botching, and piecing, and patching for thy own turne, as, when thou wilt, to turn two into one and one into two, but also so well vers'd and ex∣actly taught in the point of Trinitizing, as to turne that one Word of God at first into two, and at last, secundum quid, into three; for whether we exa∣mine what thou sayest of either the Letter, or the Word it self, this testi∣mony thy book beares to them both; 1. as to the Word, thou sayest in one place (truly) it's Living, T. 1. C. 4. S. 19. in another place thou sayest (hor∣resco referens) more then I dare say for the world, whatever I say of the Letter, that the Word is dead, T. 2. C. 5. (but falsely figured our with the fi∣gure of 4.) S. 12.2. as to the Letter, thou sayest in one place (viz.) Ex 3. S. 4. It is living, and no where said to be dead, * 1.9 yet in the forcited falsely figured chapter, S. 12. thou thy self (as no where, as the Letter is said so to be) sayest thy own self that the Letter is dead: Thus Gods one Word is cut out by thee into two (viz.) the Letter and that Word, it wit∣nesses of, and then each of these are cut out into three, for, which ever of these two be that t••ue Word of God; or if thou taking these conjunctively, wilt have them one, at least thy opinion, as exprest in those places put to∣gether, is tantamount to no lesse then this, (viz.) that God hath 1. a living Word, 2. a dead Word, 3. a Word that is both dead and living.

And why sayest thou of the Prophets and Apostles, they were borne, acted, carried out by the Holy Ghost, to speake, deliver, write, &c. and suppose a man were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inspired by the Spirit indeed: As if it were a matter now not to be expected in this age, as if it were no lesse then a wonder (but so the Saints and Prophets were in every generation to thy genera∣tion, therefore I wonder not that thou fo wonderest at it, that any should now professe so to be, though sapiens miratur nihil, and the things of God are no where wondered at or evil spoken of, but where ignorance of them is) to see such a man as can truly say he is moved of the Lord, and inspired with his spirit, whereas when was it otherwise in any age where∣in God had Saints? And who is otherwise that is not in name onely but a Saint or a Christian indeed and truth? Was ever any otherwise, or lesse then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inspired of God, that was born, acted, carried out by the Spi∣rit? and was any otherwise or lesse then so, that is moved, guided, led by that Spirit, to act, speake, write, &c. and ought any now, any more then formerly, or do any now, that are truly Saints, act, write, speak, think a∣ny

thing more then formerly out of the Spirit, ••or in the Flesh, that is of any savour, or hath any acceptance in the sight of God? Is that accept∣ed of God, that is done, written, spoken, thought, ministred out of the Spirit, or in the Flesh, not in and by the motions of the Spirit, but in and by the mo∣tions of the Flesh, and in the wisdome and will of the Flesh? Is not all that Cains sacrifice, that is offered in that nature of his, or while men are yet but in the Flesh, not in the Spirit, which Sacrifice is (as all wicked mens are, while their ear is turned from the Law in the Spirit, i.e. the light, and Spirit of God within) abomination unto God? And are not all I. O's. pray∣ers, preachings, writings, who dare not pretend to have, live in, be moved, or guided by the infallible Spirit of God in ought that he does, acted and done in the Flesh, and the oldnesse of the Letter? and is any thing thats done in the fleshly minde, thoughts, imaginations, wisdome, worth a Rush, when the ve∣ry wisdome of the flesh is enmity against God? and ••all the enmity is to be slain, and not any of it accepted, or to be reconciled for ever? Do not all the Israel of God (that are Israel, not after the Flesh, or the Letter, but af∣ter the Spirit, the Iewes and the Circumcision, not outwardly in the Flesh and Letter, but inwardly in the Heart and Spirit) Do not all these minde the same thing, that one and the self-same spirit, and as far, and in such a mea∣sure, as every one hath attained it, walk by the same rule thereof, Phil. 3. Galat. 6? Walk they not in the same spirit? walk they not in the same steps, which that Spirit of God in them treads out for them? Have they not that Spirit of Christ? And if any man have it not for his Guide, Leader, Governour in all he doth, as well as his Comforter, is he Christs? He that hath it not dwelling in him, infallibly directing, divinely inspiring him, is he Christs? Do not all that are in Christ Iesus, to whom there is no con∣demnation, all save such as go condemned in themselves, to whom there is nothing but condemnation from God, walk, not after the flesh, but after the spirit? Do they not live in the Spirit, walk in the Spirit, pray in the Spirit, sing in the Spirit, serve in the Spirit, and not in the Letter, mini∣ster every one as of the ability God giveth from the Spirit, not barely from the Letter? And so though they may use the very words that are Letter, and be well read in the Letter, and quote the Letter (as Christ did, and the Prophets, and Apostles did the outward writings one of ano∣ther) and by the Spirit be guided to utter the same words verbatim. See Isa. 2. Mic. 4. and be mightier in the Letter then those that are Ministers of no more then the Letter, yet are Ministers not of the Letter, but the Spi∣rit. Are they (as well as the Spirit is in them) not in the Flesh, but in the Spirit? Are not all that are not in the night, and in the darknesse, and the children thereof, but the children of the day, & of the light, (which is the Lords day) in in the Spirit, Rev. 1.10. Do they not by the Spirit mortifie the deeds of the body? Are they after the flesh? Come they not by walking in the Spirit, not to fulfill the lusts of the Flesh, but to crucifie the flesh with the affections and lusts thereof? Doth not the Spirit of God in them I ust against the flesh? Doth not the law of the spirit of Life, which is by Christ Jesus, deliver them that follow it from the law of Sin and Death, that they were once captivated by? Doth not the Spirit quicken and give them life? Doth it not help their infirmities, pray in them with sighs and

greanes, and because they know not how to aske any thing as they ought, doth it not make intercession for them according to God? Are they not born of the Spi∣rit, and after the Spirit? Doth not the Spirit of God bear witnesse to their spi∣rit, that are his children, that they are so? Doth it not reveale the great things of God, and by that revelation make them know the things that are freely given them of God? Is it not the unction from the holy one whereby they know all the things, the Anoynting, which was the Canon or Rule of the Saints from the beginning, before any Letter was, which is truth, and is no lye, which if they quench not, grieve not, let it not, but let it abide and remain in them, will teach them infallibly of all things, so that they shall not need that any man teach them, and which they abiding in the Doctrine or teaching of do not erre (as the wicked world thinks they do) but continue in the Son and in the Father? Are they not led by it from under the Law, and out of the Letter up into the life, which the Letter speaks of, but it self onely giveth? out of the works of the flesh, which in and by the light are manifest, into the fruits that it self brings forth? Doth it not bring all things to the remembrance of such as are led by it, as all the Sons of God are, that ever Christ spake? Doth it not guide all such into all truth, and onely into truth, and not into any falshood, delusion, or deceit? Doth it not take of Christs and shew it unto them?

Doth God do all this first or last, more or less for all his people, and doth none of all this amount to so much as the motion of the Spirit, or di∣vine inspiration? Are there no spirituall men now in the world? and is not every spiritual man a Prophet, or more then a Prophet? for though all in the Church are not Prophets on such a score, and in so high a rank as thou reckonest on (i.e.) such as have witnessed a sending forth abroad on some service to others, the service of some lying yet nearer home, and in pre∣sent reference onely to themselves, some like the Sons of the Prophets at Ie∣richo and Bethel, 2 Kings 2.2 Kings 6. being yet under the Schoolmaster that leads to Christ, in their nonage, going, as it were, to schoole (not at A∣thens, nor yet at Oxford, nor Cambridge, where the Schools are not like that of theirs, neither is the waiting in order to the Ministry like that of the Sons of the Prophets at Iericho, but rather like that of those, to whom it was said, tarry at Iericho till your beards be growne; which injunction many of our Iunior Academicall Students do not keep neither, for howbe∣it, Barbá non facit Philosoph••m nec cucullus Monachum, much lesse do either of these make Ministrum Christi, yet severall of them, if a good Living can be had before, do not abide so long, as till they be Masters of either beard or hood, but are ready to run out with the shells on their heads, and to ha∣sten into their humane work of Prophesie before that time) But at Bethel (i.e.) the house of the Lord, waiting at the gates of wisdome it self, and wat∣ching daily at the posts of her house, taking councel at the mouth of God, out of which onely cometh knowledge and understanding, learning of him in silence with all subjection to his will, as in the light it is manifest concerning them∣selves first in the particular, purging their own persons first from youth∣full and noysom lusts, that they may go forth, if the Lord please to send them, and say go, as Vessels of honour sanctified and fitted for the Masters use, and prepared to every good work, tarrying at Ierusalem till they he indued with

power from on high, till of carnall Babes in Christ, as they are at first, walk∣ing as other men, having a remainder of strife and such divisions as are seen in children, they may proceed, Men indeed skilfull in the work of righ∣teousnesse, having their senses exercised to discern both good and evil, and com∣mence Masters, not of Arts, but over their own hearts, and spiritual, or Pro∣phets: which are intimated to be all one by the Apostle in the same E∣pistle, wherein he saith, some are yet but babes, and in a measure carnal, and all are not yet spiritual, nor Prophets, 1 Corinth. 3.1, 2,3. 1 Corinth. 12.29. 1 Cor. 4.37. yet all to covet the gift of Prophecy, as the best of Spirituall Gifts, yet inferiour in excellency to that way of love.

Though then I say all be not Prophets, yet all spiritual ones are prophets, or more then Prophets; and there are some spiritual in these dayes: Are not all that are filled with the Spirit Prophets, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inspired by the Spirit, Mic. 2.8. Acts 6. Acts 7. as Micah, Stephen, and the seven were? And are not all Christians bidden to be filled with the Spirit? and to let the word of Christ dwell richly in them, teaching, &c. Ephesians 5. Colossians 3.16?

And what such difference is there between being led by the Spirit, and guided by the Spirit? And is not he that is guided by it, guided infallibly, and every one that is led by it, led infallibly? And doth not every one that walks after it walk surely and infallibly, and he that is enlightned by it en∣lightned infallibly? And he that speaks, sees, writes, acts by it (as all Saints should do, though fallible in themselves) do all this infallibly? And is not he that is moved by it, whether he obey its motions yea or no, moved infallib∣ly into that which is assuredly the Truth and no Lie? yet I.O. jeers at all pretence to any infallible guidance by the Spirit of God in these dayes, as fancy, delusion, far aricisme, &c, and at the Spirit of God it self, which the Qua: own, as their truest teacher Ironically under that term of the infallible Do∣ctor: and T.D. makes it matter of hainous crime in the Qua: to talk of In∣fallibility in Christs Ministry now, saying p. 58. Pamp. thus, And as to the Question of the Infallibility of their Ministry, Three Iurates of Sandwich will testifie that they did affirme their Ministry to be infallible: as if it were matter of amazement to him, that men should mention such a matter as infallible guidance of Christs Ministry, by his own infallible Spirit in these dayes: As if he gave it for granted to us (who take him at his word, for it is a truth) that their own Ministry is but fallible, their guidance therein by no more then their own fallible Spirits, and may be utterly destitute of the Spirit of God, which is infallible, (for no fallible Spirit hath God that I know of.) No marvell therefore to me that T.D. so readily grants (as himself sayes he does) p. 35. of his 1. Pamph. That none of his people can set to their seal, that his Ministry hath brought them to a perfect man, &c. For I know not how it should if it be a fallible one, as he confesses 'tis, while he denies any Ministry now to be infallible, and affirmes perfection itself too, but so far as to be made free from sin, to be not onely unattainable in this life, but also to be no lesse then a doctrine of Devils for any to preach it. See p. 47.1 Pamph.

But whereas he sayes p. 35. The Ministry was not intended for that end, i.e.

to bring to a perfect man, or to perfect men in this life, where they deny perfection attainable.

Rep. I reply, that's false, and expresly contradictory to Eph. 4.11, 12, 13. where its said, the Gospel Ministry (which obtains its end in this life, or else is not perfect according to I.O. and ceases in that to come) is given for that end, viz. for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ: How long? till we all come in the unity of the Faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fulness of Christ.

And as for T.Ds. asserting the infallibility of the Spirit to be an Idiom, a property of the Spirit, as incommunicable to the Saints that partake of the spirit, as Omnisciency, which agreed not to Christ as man, or Omnipotency is p. 32.33. 1 Pamph.

Rep. I say that's meer flim-flam, as to the point in hand, for we assert the Saints and Ministers of Christ no farther infallible, then they follow the leading of the spirit, which is infallible, out of which they are not in their Ministry, and so far as following that, which is given to be all mens guide, men and Ministers (whom we confess to be all fallible in them∣selves, as abstract from that, and not only liable to erre, but erring actually as they leave off to be led by that, and lean to their own understandings) are all (so far I say) infallible, and infallibly guided; for as God hath no fallible spirit, so his infallible spirit hath no fallible guidance, nor leads any fallibly at all, but all infallibly, who are led by it into all truth, so as in all those things it teaches, and are needful for them to know, to make them, otherwise fallible and ignorant thereof in themselves, not only infal∣lible, but (as to all thoe things I say) Omniscient, as himself is Omnis∣cient in all things absolutely without exception.

Neither are Omnisciency and Omnipotency themselves, as to all those things that are to be known and done by such, so altogether incommuni∣cable to spiritual men as our Academical Animals imagine they are; for though God, Christ, and the Spirit only know and can do all things abso∣lutely, yet, through God, Christ, and the Spirit, teaching, leading, guiding, revealing, enabling, all things, i.e. all things that are truly good, fit, suit∣able, comfortable, profitable for such, are both infallibly to be known, and possible to be done by the Ministers of God in their respective servi∣ces and seasons; whereupon the Wisdome of God hath spoken thus of the Spirit, as in reference to the Saints that learn of him, receive and are led by him, he shall lead you into all truth, bring all things to your re∣membrance, whatever I have said, ye have an Unction little children, and ye know all things, and not only of the Spirit it self, that it searcheth all things, even the deep things of God; but of the spiritual man also, to whom the Spirit reveals them, that he discerneth all things, when the animal man nor doth nor can perceive the things of the Spirit; and that the spiritual men had the mind of Christ, Ioh. 14.26. Ioh. 16.13. 1 Ioh. 2.20.27. 1 Cor. 2.9.15.16. and not only so, but saith Paul, who had no sufficiency of himself to any thing, I can do all things thorough Christ that strengtheneth me, Phil. 3.13. ••anta ischus and Col. 1.11. of the Saints. en¦pase dunamei dunamumensi strengthened with all might, i.e. Omnipo∣tency.

Whereas therefore T.D. prates, as his fellow preachers do of the other incommunicables, of these things, I say 'tis Parret-like, of he knows not what himself; for as in such wise and measure as Saints are partakers of his holiness, purity, perfection, mercy, &c. they are holy as he is holy, pure as he is pure, merciful as he is merciful, perfect as he is perfect, though not so absolutely and infinitely pure, holy, meriful, and perfect, as he is, so, so far, and in such a measure, as they are led by his spirit, and indued with his power from on high, they are, and in the Scripture are said to be, not on∣ly infallibly assured of things, which is Tantamount to infallible, Luke 1.1, 2, 3, 4. Act. 1.3. and to have plerophorian full assurance; but also Omnisci∣ent, Omnipotent, panta anakcinontes, eidontes, iscuontes, &c.

And whereas T. D. sayes, p. 33. the Apostles themselves did not partake of that Divine property of infallibility, giving also this reasonless reason for it; viz. for then they would have been infallible at all times, and in all things, which they were not; as appears by the instance of Peter, Gal. 2.11.

Rep. In this as he contradicts the Scripture; so I. O. himself serves us so far as to contradict him to our hands, for howbeit he denies any partici∣pation of infallibility to us, or any Ministers in these dayes, and also to the very immediate Transcribers of the Scriptures, saying, p. 167. we say, not they were all or any of them Anamartetoi, infallible, yet he denies it not to the first Writers, p. 60. And as for his proof, that if they were infallible at all, then they would have been so at all times, and in all things. That is as pedling a proof, as he would count it, if I should go to prove that David was not at al partaker of the property of holiness, because he was not ho∣ly, but wicked at that time, and in that thing wherein he was desil'd in the matter of Vriah, which T. D. would judge as silly an argument, as I judge T. Ds. assertion silly, who sayes that David was not i •• a condemned but in a justified estate; alias, accounted just in the sight of God at that time, when he was under the guilt of adultery and murder, which a wise man need not be taught to see the folly and fowlness of.

Thus then I. O. and T. D. do unminister themselves at least, by denying any to be Theopneustoi, infallibly guided by the infallible spirit in these dayes, both of whom I may truly bespeak thus:

Say ye that Gods inspir'd ones are all gone? Then ye of Gods inspired ones are none.

And who that's wise will mind I. O. much in what he saith about things of God, who cannot pretend so far as to say he is, but rather yeilds to the contrary, viz. that he is not mov'd, acted, carried forth, nor guided in what he does speak, write, minister, by the infallible direction of the infalli∣ble Spirit of God, but by the fallible guidance of his own and other mens fallible spirits, opinions, conjectures, thoughts, &c? Who but-f••ols will take such a fallible guide as I. O. is fain to confess he is, while he denies any guided by the infallible guidance of Gods Spirit in this age? Yea, doth he not utterly unminister himself and all his fellows, while he supposes none now to be Theopneustoi, moved and inspired by the spirit in their ministeri∣al functions, nor to speak as the Spirit only gives utterance, and as they re∣ceive the word immediately out of the mouth of God, and while he can say no farther of himself and them, but only that they minister out of that fur∣tive

furniture, which in their fleshly minds they filch from the Letter, which, out of which, and from their fallible expositions of which, they minister, and of which they are Ministers, and not of the Spirit, as the Apostles and Prophets were, which gives the life? And is not he an ill bird that bewrayes his own nest, an ill son that discovers his own, and his fellows, and his fore-fathers nakednesses so far, as to print it out as obvious to all, that the infallible guidance of the infallible Spirit is not continued with them, nor to be found in these dayes directing any otherwise then without, by an outward letter, which is fallible and lyable to be falsified at fallible mens plea∣sure and fancy, and to deny all inward pure Revelation, and immediate in∣spiration as Enthusiasm, and to say that there's no means of doing and determi∣ning any thing about the matters of God, or Doctrine of Christ now, but the letter or writing, T. 1. C. 1. S. 16. and yet in the self-same Section, to the contradicting of himself, to say, that that Doctrine, and these things of God and Christ, are things of pure divine revelation, the knowledge whereof de∣pends upon no such fallible thing, as all outward writing is now, by his own confession, but wholly, solely on their Revelation from God?

And what difference is there I.O. between such a one as is pherome∣nos upo tou pneumatos, and one ag••menos, or to whom the Spirit of the Lord is odegos, or egoumenos? are not all these so neer kin, that he who is agomenos, is pheromenos? Is not he who is led, guided, acted by the Spirit, moved and carried forth by the Spirit? And are not all Saints led by it?* 1.10 And what difference between one that speaks as moved by the Spi∣rit, or as the Spirit gives utterance, and one that hath it given him by the Spirit what to speak, so that he need not premeditate what to say? And have not all the Saints and Disciples of Christ a share and part in that promise of having it given them what to speak at the same houre when they are call'd before Rulers and Governours for Christs sake, Mat. 10.18, 19, 20. and what between one that is divinely inspired to speak, and one in whom the Spirit of the Father speaketh? Is it not intended of all Gods children and Christs Disciples, in the case aforesaid, as well as of some, when its said, It is not you that speak, but the Spirit of the Father, which speaketh in you? And is it not said of all that Prophesie in the Church of God, as all are to covet to do, and are in capability to come to do, and may do one by one, as they grow in the Spirit, and have any thing revealed to them as they sit before the Lord, in which ca••e they are to give way to each other, that the unbelievers and unlearn'd ones in the mysteries and language of the Spirit (and such are ye that surseiting with your inferiour literature, out of the Light and Spirit in which holy men wrote it, ly looking in the letter of the Scriptures, which ye know not, as the old Scribes did not. Mat. 22.29. but wrest to your own ruine (O insipidi sapientes, obtus▪ Acuti Academici, quae supra vos nihit ad vos) in the account of Christ, Paul and Peter, as unlearned as Christ himself was with some, and as very Babler as Paul was at Athens, as unlearned as Peter was counted by the chief Priests & Scribes when he and Iohn stood before them, Acts 4.13. 2 Pet.

3.16.) being convinced and judged of them all, and having the secrets of their hearts manifested, shall be forced to their own shame to fall down, and report at last that God is in them of a truth? 1 Cor. 14.23, 24, 25. And what difference is there, that can help thy cause, between pneumaticos and Theopneustos, a spiritual man, and one by the Spirit inspired, or a Prophet? Doth not the difference that is serve us against thee, whilst its no other then thus, that of the two, the spiritual man is the greater? for if every Prophet is not a spiritual man, yet all spiritual men are Prophets, or more then Prophets: And that there are spiritual men in these dayes, thou wilt prove thy self to be (what thou art) but a meer animal, and fleshly man in denying; for as there are millions, even many more then a good many spiritual men, in Title, so assuredly (as few as they are) there are a good many so in truth, and so many as are so, are more then Pro∣phets or inspired ones, that are but barely mov'd to speak or act by the Spi∣rit; for all holy men of God spake and wrote of old, and speak and write now, as they are acted or moved of the holy Spirit; but all that speak as the Spirit of God may move, act, and give them utterance, are not holy men of God, for Prophesie is but a gift that wicked men (though sel∣dome) yet sometimes may have, who never come into that more excel∣lent and spiritual way, which is to last when all Prophesie is ceased, of living in love, and other fruits of the Spirit, witness Balaam the Pro∣phet, that lov'd the wages of unrighteousness, and taught Balaak King of Moab to cast a stumbling block before Israel, and to eat things sacrificed to I∣dols, and to commit fornication, whose way you follow, who neither live the life, nor will (unless ye repent for all your hopes so to do) die the death of the righteous, and that you will see when you fall into his Trance with your eyes open, as you will at last, so as to see him, even that Star of Iacob, as he did afar off, not nigh, but with a gulf betwixt, and Laza∣rus in his bosome; though you are yet in a T••ance of your own, with your eyes shut, and not come so far into the bare sight of Truth as Bala∣am was, who for all his wickedness was moved of the Lord, and over∣powred by the Word of God, put into his mouth, to speak many precious Truths, and full sore against his will, which would have been at work another way for hire, and have cursed and divin'd against them for mo∣ney, to bless Israel altogether, Numb. 24. Witness also Caiphas the High-Priest, who gave the Iews wicked counsel against Iesus, and yet prophe∣sied that Iesus should dye for that Nation, and gather into one all the children of God that were scattered abroad, which not knowing well the true meaning of his own words, he spake not of himself (as ye do of your selves, not understanding well what you say, uttering in words many eminent truths out of the Prophets, and of the Prophets, which not knowing the Prophets voices, ye fulfill to your own ruine) but by way of Prophesie, as the Spirit made use of his mouth to utter it, Iohn 11.47. 51, 52.

And was not Saul also among the Prophets? so that evil men may be moved and inspired by the Spirit, and obey also so as to Prophesie, as they are moved, led, or acted by the Spirit, who never obey the Spirits motions of them to better and greater matters, that spiritual men obey him in; yea

fleshly selfish men may be moved and made of the Lord (which is more then ye yet are) Prophets of True things; but what holy and spiritual man is not a Prophet, or not inspired, or not truly moved of the Lord, or (how∣ever fallible in himself, as other men) is not anamartetos, or infallible, as led by the Spirit? wherefore then makest thou this matter Theop∣neustian, or divine inspiration, or moving of the Spirit such a singular thing, as peculiar onely to the dayes of old: nay verily though all men are not so far inspired and moved of the Spirit as to be made Prophets, yet if by the Term Theopneustia, thou mean bare inspiration and moti∣on of the Spirit, and speak of that thing it selfe, and not of such or such a degree or measure of it, canst thou tell me the man or woman vpon earth, (letting onely Infants and meer Fanaticks aside) who are not, or have not, at some time or other, been moved by and with good motions to better things then they follow, inspired by the Holy Spirit? Who is there (••aving him who walks no more after the Flesh, but after the Spirit, and so is not excepted from, but more highly accepted into this Theopneusty, or inspiration) in all the world, of either Heathens by name, or meer no∣minall Christians, that are as reall Heathens as the other, who cannot truly say Video meliora pr••b••que, deterior a sequor? And what is that in them, who have no outward Scripture, that makes them say, and gives them to see that they behold and approve of better things while they practise worse? Is it not the same light and Spirit within, by which Christ went and preached to the spirits in prison, when once the long suffering of God waited, while the Ark was preparing? Is it not the spirit of Truth that guides the followers of it into all truth, and strives with men, though the stiff necked and uncircumcised in heart, and cares alwayes resist and strive against it, and lusts in them against the lustings of their flesh to filth and envy, &c? Is it not that which convinceth and reproveth the world of sin, because they believe not in Christ, and of righteousnesse and judgement, so that they know righteousnesse, and the righteousnesse and truth of the judgement of God, that who do such things as they do are worthy of death; though yet they enter not into the narrow path of righteousness and life, nor repent to the acknowledgement of the Truth? And though the earth, by reason of the transgression, till God create the Heaven and Earth a∣gain anew, as he did in the beginning, be without form and void, and darknesse be upon the face of the deep; yet in order to its coming into order again by the new Creation, Doth not the Spirit of God move upon the face of the waters, where the Whore sitteth, peoples, multitudes, tongues and nations? And doth not God say, Let there be light, and there is light shining in the da••kness••, though the darknesse comprehends it not? And doth he not sepa∣rate these clearly in mens consciences, the inner world, from each other, calling the light day, and the darknesse night? And do not many of you men called Ministers, use to teach your unconverted people to take the advan∣tage of the Spirits moving upon their hearts, and not to quench them, but to step in while it moves, least, like those that lay diseased at the Pool of Bethesda, waiting for the moving of the waters by the Angel, that came down (which in the Antitype is not the letter, but the Spirit) not wait∣ing for the movings, or neglecting to observe and obey, and close with

the Spirits motions, before the motions of sin in the flesh step in and cool and quench them, they lie unhealed, and be left unsaved for ever, and at last no more moved by the Lord and his Spirit, because he often would have led, drawn, guided, and gathered them unto himself, but on∣ly that they would not? Will you neither believe the Qua. nor your selves neither, that there are times and opportunities wherein evil men of the world, who never are led into higher things by the Spirit, be∣cause they refuse to follow it where it strives, are moved, theopneusto, breath'd and blown upon, and inspi••ed with good motions from the Spirit, and hear the sound of it, as of the wind, though not heeding it, never come to be born nor begotten by it unto God, nor to know either whence it cometh, or whether it goeth, or the hidden life of those that are not so full of Ta••tle about Regeneration, as ye are, who are born no higher then of flesh and blood, and the will of man to your fancied faith, but born from above of the Spirit, and of God in very deed?

Doth God then more or less move all men by his Spirit, and doth he not move his own people in these dayes by his Spirit? Doth he inspire evil ones sometimes so far (though we find few or none of that Gang now so far in sight as they were, unless they see and say they do not) as to make Prophets of Balaams, Sauls, and Caiphasses? and will he now have none in his own Church of the Seed of David himself? And doth he do greater things for them, and draw them up into his own image, a state that must stand when all Prophesie shall have an end, and will he not do that lesser and lower thing for them by his Spirit, i.e. to use several of them as his Prophets? and if he have Prophets whom he divinely inspires, will he do any thing of moment in these last most extraordinary times, and not reveal his secrets to his servants the Prophets? And will he reveal his mind to his Prophets, as he did to Amos and others, and will not they go forth and prophesie? When the Lord hath spoken, who can but prophesie? When he gives the word himself (as he doth in these dayes into the mouths of Babes) how great must be the company of those that publish it? yet such as I.O. who of the two are better acquainted with the Liberal Arts, then the Liberal Hearts, would shut these dayes, to which the promise of Prophe∣sie, Inspiration, Revelation, Vision, Infallible manifestation (as to the measure of it) is mostly made, from sharing at all in these things with the Primi∣tive times, which had but the earnest, first fruits, sprinklings and droppings of that, which in fulness was to fall down, and be poured forth in these last Generations; and because these Seers see not, and these Prophets pro∣phesie not themselves (the Sun being set upon them, and they being be∣nighted in that massy Chaos of their own self-devis'd divinity, that they cannot divine where they are, nor infallibly what they have to do) they say to the Lords own Seers, see not, and to his Prophets, Prophesie not, unless you will prophesie smooth things and deceits, as we do, and cause the Holy One of Israel to cease from before us; and because they cannot let their word be as the word of all the Prophets, who with one voice flattered Ahab to his own ruine, but must speak what God bids them, which is never good, but evil, of an evil Generation, therefore they hate them, care not for enquiring of them, but represent them to Princes and People, as odi••us

as they are able, as Fanaticks and fools, so that as 'twas of old, so 'tis now, the Prophet is a fool, the spiritual man is mad, and become hatred in their houses of God, and as haughty Haman did, who lookt for more cap and congee then honest Mordecai could honestly give him, incensing the powers of the earth against them, Esth. 3.18. As a certain people scattered abroad, and dispersed among the people in all the Provinces of the Realm, whose Laws are (as Gods are from meer mans) divers from all people who keep not the Laws (which yet they keep better in case of Tythes, and some other things by far, then the Nations own Lawyers, Priests, and People) so that it can∣not be for the Kings profit to suffer them (though they are, for all they carry neither sword, nor spear, the very Chariots of England, and the horse∣men thereof) and therefore as modestly as he, desiring, if it may please the Powers that the heads of them may hang high enough for examples sake, and the rest of the Race some way or other be destroyed, and if not, banisht (at least) for all their womanish complainings thereof, punish'd and imprison'd, which they by their tumultuousness pull voluntarily on themselves, as such whose lyes, deceits, wickednesses, hypocrisie, are testimony enough of their non-perfection to us, quoth I. O. who rakes in what reports the rude multitude raises on them,* 1.11 & prints them out, & makes such ill use to himself of the ill doings of some that fall from the light (whose miscarriages are less own'd by them that stand in it, then by any) as to saddle the wrong horse, and among many o∣thers, as unreasonable as himself in that, for the sakes of such as turn from it, to speak, write, and act no little evil against the Truth it self: And whether I. O. who keeps such a scraping of their Divine Inspiration, in honour of the old Prophets, who are long since in their Sepulchres and Tombs, which the old Scribes garnisht, and of the Apostles, Paul, Peter, &c. to whom the latter Scribes, together with their pictures upon them, have devoted high pillars at Rome, and beautiful Temples and Colledges, &c. call'd after their names throughout Christendome, who were (as all persecutors still are) the Seed and Children of such as flew them, and thinks if he had been in the dayes of those his Fathers, he would not have been a partaker with them in their blood (who yet is now helping to fill up the measure of the Chief Priests, who were ever the chief persecutors of Gods People, that wrath may come upon them at last unto the uttermost) would not in∣deed have done the same things to them, had he been coataneous with them, that he hath done to their Seed and Successors, in faith, life, light, doctrine, motion, mission, and conversation, in these daies; I for my own part know so well, that I need none to tell me; but as for I. O's part, who yet knows neither himself nor others, nor the Ancient, nor the modern Pro∣phets and Apostles, nor the false in these dayes from the true, nor any thing yet as he ought to know it: I wish him singly to consult with that of God in his Conscience, to which I appeal, which will give him to know it as truly as I do.

So then its not for want of Prophets, that our great Professors are so un∣profiting, nor of men divinely inspired to call them to repentance, and (if need be) to expound the Scripture unto them according to the true mind of Christ exprest therein, which these Theopneustoi only have, and not the most excellent and expert of their Expositors, who have it not by pure Revelation from the Spirit, 1 Cor. 2.10.15, 16. for there are true Pro∣phets abroad, that are truly moved in what they speak and write, by the Spirit of the Lord, though I. O. saith they are not, as well as false, who are not moved of the Spirit when they say they are: there are pneumaticoi and agioi Theou anthropoi upo tou agiou pneumatos pheromenci spiritual and holy men of God carried out by the holy Spirit, as of old, as Amos and other Prophets were, who are able to manifest more of the mind of God, and open the old Scripture, and give out more of the true mean∣ing thereof, by writing and preaching in an houre, being in the Light and Wisdome of that Spirit of God, which gave it forth, then is opened truly by the worldly-wise and spiritually-dim-sighted-Divines, in all those vast Volumes, that they vent out of their own infinite inventions, and in all the Sermons, that such Simonists from the supposed spiritual gifts they have got with their own money, and give out again by way of sale to the people for their money, throughout the year; yea, there's more truth told, and more of the riches of Christ, and of the hidden mysteries of the Gospel, that have (as of old) been kept secret again since the dayes of Apostacy from the Apostolical ministration, brought to light in this iun∣cture, and much more will be, in the day that's yet but dawning, * 1.12 by some one Sheep of Christ, that went astray after the hollow voice of selfish Shepherds, who served and fed themselves, under a seeming shew of serving and feeding the Flock, but is now re∣turned to hear the Voice of the great Shepherd, and Over-seer of Souls, then by ninety and nine of tho••eforesaid hireling Shepherds, that never yet went astray from themselves, or the serving of themselves, since they began to be other mens Masters, and their own servants to this day; there are, I say, sundry such spiritually inspired ones, not a few of which are moved and sent of the Lord, as his Messengers and Scribes, both by writing and word of mouth, to warn a wicked seed of Serpents, and Generation of Vipers, to repent, and bring forth fruits worthy of amendment of life, and to flee from the wrath that is now neer to come upon them, as on children of disobe∣dience to the Light of God in their own consciences, who lay the Lords Axe to every stout Oak of Bashan, and tall Cedar of Lebanon, and every tree that's lofty and lifted up, to the root of every fruitless fig-tree that hath long cumbred the ground, since the Lord hath spared it in hopes of fruit, and is yet covered with no other covering, then Adam and Eve made to themselves when they had sinned, even the broad fig-leaves of fair forms, good words, sacred shews, ample appearances, Cains Sacrifices, Esau's tears, fleshly Israels formal fastings, proud Pharises misfigured faces, hypocrites holinesses, painted pretences, as little possession as much profession, as little walking in, as much talking of Truth, Bible beautifying, letter landing, Anti-Scriptural Scripture defending discourses, without that Life of Holiness,

Power of Godliness, and fruits of Righteousness it calls for: There are seve∣ral, who with Habakknk, Ch. 2.1. are got upon their watch Tower, heark∣ning to what God saith in them, who have found nothing to answer when the Lord hath risen up to visit them, and when they have been reproved by him, Iob 31. but have sat speechle sand ashamed in silence before him, bearing his indignation, because they have sinned against him, and have had their filth purg'd away by the Spirit of Iudgement and burning, and felt woe within themselves, as men undone, of unclean lips, and dwelling among people of unclean lips, at the sight of the King the Lord of Hosts, whose iniquity hath been taken away, and their sin purged, by the touching of their lips with a live coal from the Altar, to whom as they have waited for it, the Vision hath come at the time appointed, and hath not tarried, who having tasted of the cup of trembling within themselves, Hab. 3. and known the terrour of the Lord (as all the Prophets and true Apostles did before they were sent of the Lords Errand to perswade others, 2 Cor. 5.) and having seen the Son of man coming in his Kingdome in righteousness to judge the world, and all the people with equity, have since been sent among such as hate them, that reprove in the gates, and make men offenders for a word from the Lord, to sound an Alarum, to cry aloud and not spare, but lift up their voice as a Trumpet, telling the people that seem to delight in ap∣proaching to God, and seek him daily, asking of him the Ordinances of Iustice, and not for saking the outward Ordinance of their God, but are frequent in fasting and afflicting their Souls, and hanging down their heads like a bull-rush for a day, and calling out, Lord give us light, for we are in the dark, direct us in thy truth, lead and guide us in right paths, and such like, as if they did delight to know Gods wayes, as a Nation that did righteousness, telling such, I say, that they may fast long enough, and yet God take no knowledge of it, and find no pleasure in their fasts, so long as in and after their fasts they find their own pleasure, and live in strife and debate, and sue Christs sheep at the Law for Tythes, and not only tear off the Fleece from their backs, but flea their very skins and flesh from their bones, and smite with the fist of wickedness, and that this is not at all to fast to the Lord, nor the way to have their voice to be heard on high, while their hands are full of blood, and their singers defiled with blood, and their lips speak lies, and their tongues mutter perversenesse, proudly, contemptuously, and disdainfully against the righteous, and they hatch Cockatrice Eggs, and weave the Spiders web, and make such Laws as intangle the innocent, which venemous creatures can crawl over and escape out of: That the Fast which God hath chosen is to loose the bands of wickedness, to let the oppressed Israel, or just Seed of God go Free from the house of Bondage, into which that spirit of Pha∣roah hath brought them, and to undo the heavy burden, and break every yoke within and without, &c. which doing, their light shall break forth as the morning, and their health shall spring forth speedily, and they shall call, and the Lord will answer, and say, Here am I when they cry, and he will guide them himself continually by his light from himself in their own hearts, and their light shall rise out of obscurity, and their darkness be as the noon-day; otherwise, if they leave the plain paths of uprightness to walk in the wayes of darkness, and come not to the light that shines in their con∣sciences,

sciences, and the Law of God which is not far off, but nigh in their hearts, that they may know and do it, but hate and abhor it, and persecute the Mi∣nisters and children of it, and make to themselves crooked paths, whatsoever walketh therein shall not know peace; yea, Iudgement shall be far from them; and Iustice never overtake them, and they shall wait for light, but behold obscu∣rity, and for brightness, but shall walk in darkness, and groap for the wall like the blind, as if they had no eyes, and stumble at noon-day as in the night, a••d be in desolate places as dead men, and roar like Bears, and mourn sore like Drues, and look for Salvation, but none shal come, because their transgressions are multiplied before the Lord, and their own sins testifie against them, and their transgressions are still with them, and as for their iniquities by the light within they know them, transgressing and lying against the Lord, and depart∣ing away from God, while they pretend to draw nigh unto him, speaking still oppression and revolt, conceiving and uttering from their heart words of falshood, turning Iudgement away backward, and causing Iustice to stand a∣far off, causing truth to fail in their streets, and shutting out of Equity that it cannot enter, making a prey of him that departeth from iniquity, and mock∣ing the Lord, and making him believe (as far as they can with their flattering words, and sained turnings unto him) that they love his truth, his light, and his life, yet in truth saying in their hearts to God, depart from us, we desire not the knowledge of thy wayes: There are such who blow the Trumpet, as of old the Prophets did to the same tune, and the like to this that is above, whose Trumpet gives as certain a sound as theirs did also, and not such an uncertain fallible one as that of the Priests: And these Theop∣neustoi, or divinely inspired persons, in their writings, speakings, call for attendance, reception, and submission, not with that Supreme Authority (I confess) which I. O. as falsly as foolishly both supposes and saves, T. 1. C: 3. S. 8. Antient divinely inspired Scripture calls for, which is, quoth he, not only in comparison with, but also in opposition unto all other wayes of coming to the knowledge of God, his Mind and W••ll, &c. For by his leave, or be∣sides it either, the Light and infallible Spirit it came forth from, may not only well compare with its fallible and falsified self, as people now have it transcribed, translated, twisted and twined which way any unrighteous wri∣ters, either of it, or on it, any men-pleasing Praters, Tythe-taking Talkers, or time-serving Turn-coats are pleas'd to take it, and turn it, and wrest it to their own present ends and future ruine; but al••o may well, and doe challenge attendance to themselves with far more supream and uncontroulable authority then it can, yea, as the s••••e and only meanes of coming to the knowledge of God, his Mind and Will, whom and which all the Scribes and Scripture-searchers in the world nor have, nor can know, without the light and Spirit, any more then the old ones did, Ioh. 5. Matth. 22. Or then anyone can see the outward Sun by any light, but that which shines from itself, Matth. 11.27. 1 Cor. 2.10, 11, 16. And so in opposition to all outward Scripture it self, as that which may define God, and declare of him and of his mind and will, and yet gives not the knowledge of either, the knowledge of whose things (if we believe I. O. T. 1. c. 1. s. 16;) de∣pends wholly and solely on his own pure divine revelation thereof by himself; which revelation is so far exprest indeed in the Scripture; as that there it

is written of, but is expresly made onely in the heart, where it pleases the Son to reveal the Father, and the Father to reveal the Son in men, (Gal. 1.15, 16. Eph. 1. Col. 1.23.) I say then not with that Supream Au∣thority, which is peculiar onely to the Light, Spirit, and Word within, (though ignorantly attributed, yea and appropriated too by I, O. to the outward writing) yet with the same uncontroulable Authority as the letter doth, they call for attendance even from their Theopneustia, or divine in∣spiration, which To Theion, or Power of God that accompanieth them in their ministration is enough to convict I. O. and all the Wolves of these times, that bark and howl against the Light, and mis-judg•• the ma∣ny messages that come to them from the Lord, as rejecters of such as God sends and justifiers of them who flew such of old as spake to them in the name of the Lord.

Nevertheless as I. O. saith too truly, T. 1. c. 3. s. 9. It alwayes so fell out, that scarce any Prophet, that spake in the name of God, had any approba∣tion from the Church, in whose dayes be spake: so it falls out now to the true Prophets, among all the false Churches of these latter dayes, from whom they find lesse Approbation, and the same Reprobation, as the former did from those evill Generations wherein they spake, Ier. 47.3. Matth. 5.12. 21.33. to 38. 23.29. Luke 17.25, 26, 27, 28. Iohn 9.29. Acts 7.52. 24.5. And this comes to passe by reason of the same innumerable prejudices that attend these their givings out of truth, either in speech or writing, as did the other, whose writings are not freed (as I. O. fancies) from the prejudices that at first attended them; but attended with more then at the first writing thereof, thorough the infinite alterations, mis-tran∣scriptions, mis-translations, mis-constructions, and mistakes of all sorts they have since been liable to, by the fallibility, and infinite variety of Scribes, thorough whose hands they have passed: Which said innumerable preju∣dices that now attend the modern Prophets, as did the first, arise from the same Root with those that attended them in their respective Ages. (viz.) 1. Partly the supposed interests of them that write and speak by way of Prophecy, or immediate motion. 2. Partly the personall inf••••mities, homely appearances, stemmering lips, uneloquent, rude, crude, indigested, unsound, non-sensicall sound of words (as they seem to (unintelligently understand∣ing) I. O. Ep. ad lectorem Ex. 3. s. 17.) and formes of speech, which the Babes vf Christ seem to him to babble in, when they drop their doctrine as the dew, at the Command of God, to the Drunkards of Ephraim, not all as once, but as it were gutta••im, Precept upon precept, line upon line, here a little and there a little, Ezek. 21.2. Amos 7.16. Isai. 28.9, 10, 11, 13.2. Partly the mean out-side of most of these inwardly glorious sons and daughters of the King, Psal. 45.13. whose cloathing, ad extra, is not (as their own within, and the worlds without, and its Ministers often is) of wrought gold, nor yet is it so much of Plush Jippoes & Hose behang'd before, & at knees with Rings or Ribbons, and Aprons of Points, and costly (if not golden) Buttons, and such like Garments gay and gorgeous at∣tire; neither is it so much of that fine linnen their (Bishop-like) Boot-t••ps and double Cuffs are cut out of, as of that, which is the Righteousness of the Saints: by reason of which these as internally golden, as externally earthen

vessels, that bear Gods Name, and bring his heavenly Treasure, are ill treated, turned out, and trampled on by both themselves and the people of those guilded high super-celestial, earthly minded, empty Carks, that ever sound the loudest among their shallow waters, which make such a noise, together with them, that the still small voice, wherein God is, can come at no audience, 1 King. 19.12, 13. Ecclus. 9.14, 15, 16, 17, 18. These not bearing such a broad bulk as the other, nor bringing so much of that all sorts of externall excellencie and ornament as the other doe, which com∣mends their persons (though never the more to God, nor good men, yet) to men that have not Christs mind, but being many of them (as Christ was) of low, outward birth and education, and, till he was sent to preach, a Carpenter by occupation, Mark 6.3. Amos's, that by the Priests good will should never come so near the Kings Chappels, and Princes Courts, as of late some have been admitted to do, by such Rulers as will never repent of the admittance of them into their presence, if they repent from what wayes soever the light within them manifests to be evill, as they are advi∣sed to do by such of the Lights Children as the Lord at any time sends unto them, Amos 7.10, 11, 12, 13, 14, 15. Aquila's and Priscilla's Phebe's, Pro∣phecyers by the Spirit of both Sexer, Sons and Daughters, Servants and Hand∣maids; as to the lower sort of literature unlearned Iames's, Peter's, Iohn's, few of the Priesthoods function, as Ieremie and Ezekiel once were (for as many Priests as were obedient to the faith at first, I find few or none of them that came forth to be Prophets) and few Lawyers, or Learned ones of any sort, unless in some handicraft employments, one able Paul well skill'd in the Law, brought up at the feet of Gamaliel, an indifferent honest Doctor at the Law, very dark and doubting, yet more moderate then his fellows, Acts 5.34, 38, 39. 22.3. which Paul was a kind of Pursievant to the chief Priests, till he became a Preacher of what he ignorantly persecuted before, Acts 9.1, 2, &c. and then turned Tentmaker for his living, Acts 38.3. Likewise Zenas another Lawyer; at least a Disciple: And Luke an honest Physitian that wrote some of the Acts of Christ, and of some of the Apostles (of Paul especially, whom he travelled much with) one Ap••••••os eloquent and mighty in the Scriptures, Acts 18.24. Col. 4.14. Tit. 2.12. One Mathew an Officer in the Custome-hense, and the rest, for the most part, of the inferiour sort, as they are at this day, few or no Rulers of the Phari∣sees; some rich, wise, m••ghty, noble, not many, the rest mostly Tradesm••n, some such as I. O. speaks of in a place fore-cited, Ba••bers, Porters, perhaps some Alehouse-keepers (why not? the Calling being as honest in it self as that of Ga••us the Churches Host, or any other Inne-keeper, though often much abused, as what Trade is not when evill men manage it?) Carpenters, Shoe∣makers, * 1.13 Taylors, Tentmakers, Tribute∣garberers, but no Tithmongers that I yet know of, Shop-keepers (as Lydia an ho∣nest Purple-seller that lived at Philippi, and kept shop or market at Thia••y••a) Shep∣herds, Heardsmen, Husbandmen, Farmers, Fishermen, out of all or most of which sorts

Christ makes some Fishers of men in these dayes, while the Popish Parish Priests, and other flaunting unclean spirited spirituall men, fishall their dayes and get nothing but unclean croking Frogs like themselves, Rev. 16.13, 14. Howbeit it is but few that receive the true Faith, because such as broach it bring little or nothing with it of that outward pomp that people look for at the Kingd••mes coming: And so

Sinihil attuleris ibis Homere F••ras.

4. Partly both Priest•• and Peoples i••c••gitancy, ••scitancy & non observation of it, that the Kingdome comes, not with so much outward observa••ion and sumptu∣••us shows as they seek after, and as the Kingdomes of this world come with, but with all its glory (which the Saints see in Christ and the Spouse, when the world doth nor, Psal. 45.13. Iohn 1.) lyes more inward then men are ware of (viz.) in righteousness, peace with God, and joy in the holy Spirit, a little thing, a grain of Mustard-seed at first, though to be at last the greatest among the Hearbs; and so they d••spise the day of small things, though it tend to the greatest good and truest glory.

They consider not (no not when they read the very writing which is their own Rule (as the Iews did not when Moses was read, the vail being over his face and their hearts) what the Scripture itself saith, but in their l••ftiness and lordly minds, which fly up above the Light, overlook the lowly mind of Christ in the very Scriptures they to themselves seem to be so much skilled in, they heed it not, when in it God declares, that out of the mouth of Babes he will perfect his own p••ais••, Psal. 8.2. Matth. 21.16. that 'tis not by such a fierce people as are for five and faggot (as Papists are) and carnall weapons, Prisons and other punishments (as I. O. is) to defend Truth by; nor by a people of a deeper speech then can well be understood by plain honest hearts (as the Scribes and Disputers of this world) but by stammering lips, and another tongue then that they think of, in which all are Riddles and Parables to them, he will speak to people, and especially to such as hearing will not hear, and seeing will not see, when things are plain, that hearing they may not hear, yea, that such may go and fall backward, and be broken, and snared, and taken, Isai. 28.9. to 14. Isai. 33.18, 19. 1 Cor. 14.21. and that it is that foolishnesse of preaching (as it is called by such as perish) that God is pleased to save such by as will b••lieve; that he will destroy the wisdome of the wise, and bring to nought the understanding of the prudent; and turn wise men backward, and make their knowledge foolish, and frustrate the tokens of the Lyars, and lead Councellours away spoiled, and make the Iudges fools, and remove away the speech of the trusty, and take a∣way the understanding of the aged, and take away the heart of the chief of the earth, and cause them to wander in a wilderness where there is no way, and make them greap without light, and stagger like a drunken man, and befool the Prin∣ces of Zoan, and ca•••••• the counsel of the wise Councellors of Pharoah to be∣come bruitish, and dec••ive the Princes of Noph that have seduced and been the stay of the Tribes thereof, and mingle a perverse spirit among them, and cause the Sun to be covered with a cloud, and the bright lights of heaven to be dark o∣ver Aegypt, at the putting of it out, and at the breaking of its yoke, and set dark∣ness upon her Land, and search out the hidden things of Esau, and take away understanding from his Mount, and discover deep things of darkness, and bring

out to light the shadow of death, Job 12. Isa. 19. Isa. 29. Isa. 44. Ezek. 30.18. 22.7. 8. Obad. 6. &c. And that he will do all this to a people that have provo∣ked him to anger with their vanities, by a foolish Nation, and weary them out by such as are no people in their eyes, Deut. 32.21. And choose the foolish, and b••se, and weak things, that Are no••, ••o confound and bring to nothing the things that Are, 1 Cor. 1.20, 27.28. That the great Mountain of Babel shall be∣come a Plain before Zerubbabel, i, e. Such as are from Babel, as the Word is, and this not by might nor power of man, but by my Spirit, saith the Lord, Zach. 4.6.7. That the excellency of the work may be of him, and not of man, and that he will do great things for his own Land of Canaan, whereat they shall rejoyce and be glad, Joel 2.21. yet by such instruments as foolish Shepherds, such silly tools as shall make subtle Sanballets, and tale-bearing Tobyasses, and the rest of the scoffers of the same seed of Ammon flout ••t them at first as feeble, and say, What will these feeble folk do? will they revive the stones out of the rubbish, and build and fortifie in a day? Behold, if a Fox go upon their wall, will he not break it down? Nehem. 4.1.2.3.4. &c. Nehem. 6.6.7.16. &c. and despise the day of God, as a day of small things, Zach. 4.10. and yet be amaz'd, terrified, cast down in themselves, and made to confess it to be of God at the last; and that he will begin to save, not so much by the heads, as by the tail of the people, and g••••upwards (not that Prophet that teacheth lyes, which is the tail that would be the head, and is to be totally cut off, Isa. 9. but) the lower. and most despised fort of people, to whom he will shew his Salvation, and by them to the Antient and the Honourable, and instruct Apollos by Aquila and Priscila in the way of God more perfect∣ly, and make the Daughters of Philip to Prophesie, when scarce a Prophetess to be found among the Princesses of the earth, and Phabe, and other Si∣sters, Ministers in his Church, and Labourers with Paul, and fellow-helpers to the Gospel, Rom. 16.1. 1 Phil. 4.3. when he leaves Corvos Prophetas & Prophetissas picas, many unsavoury gaping Preachers, and proud women prat∣lers of Christ and Faith, &c. ever teaching and learning, but never coming to the knowledge of the Truth; and that he will savē the Tents of Juda first, the plain plow-men and keepers in their own Tents, and Country cottages, that the glory of the cieled houses of David, and the Inhabitants of Jerusalem, Kings, Governours, great ones, fine rich Citizens, mighty Merchants, min∣cing Ladies, Renowned University Schollars, Scribes, Pastors, and such like, may no more magnifie themselves against Iuda, but stoop to take Truth from stammering lips, or be lest ignorant thereof forever; and this is one of Gods works and strange Acts, which he is working in these dayes, whereat the wise despisers wonder, yet perish, because in no wise believing it, though it be declared unto them, Zach. 12.7. 1 Hab. 1.5. Act. 13.40.41 Isa. 28.21.22.

5. The mighty multitude of false Prophets, of all shapes, seducing and gain saying the truth, which are at least four hundred and fifty of one sort, and four hundred of another, to one of the Lords Elijabs, 1 Kings 18. ver. 19. For as thou sayest I. O. T. 1. C. 3. S. 10. in the latter dayes of that Iewish Church, that poople were most emīnently perplexed with false Pro∣phets, both as to their number and subtilty; so, and much more is it now in these latter dayes of the (out-side) Christian Churches, that hold the outer

Court, yet tread down the holy City, and of the old World also, wherein the old Serpent called the Devil and Satan, seeing himself cast out of hea∣ven, where he held war as long as he could with Michael and his Angels, and is now to have no more place there, is come down to the Inhabiters of the earth, unto which he is cast in great wrath, knowing that he hath but a short time, and so bestirs himself more then ever before, and like a mad. Bull that hath received a fatal blow in the forehead, runs bellowing about, and tears and rends what he is able, and foams against the Man-child, the holy Seed of God, and Sheep of Christ, at his going forth, and being by per∣mission more strongly then ever re-entred into the herd••of Swine, drives them down headlong so violently, that there is no saving of them, to their own everlasting Perdition; to which purpose he musters up all manner of his Ministers, that from him (as to their Ministerial capacities, both live, and move, and have their being) Gog and Magags Ministry, and all the Ma∣gicians behind, all these together running on with open mouth to devoure the Israel of God and i••compass the Camp of the Saints, and the beloved City, till fire come down from God out of heaven and devoure them, Isa. 31. yea, of a truth it it so now, as was foretold 2 Esdras 13. Chap. thoroughout, that it should be in the latter dayes, when the most High begins to visit and deliver his Saints, and come in them, to the astonishment of many, and as a thief and a snare upon all that dwell upon the earth (viz.) that though all the false Prophets, and their several peoples, should be Aurium tenus, up to the ears in strife, one sort of Seers undertaking to fight against another one City, one Realm, one sort of their misguided people against another, one Troop of these mad Riders, and their blind horses, Zach. 4. against ano∣ther, in their uncertain fallible minds, opinions, conjectures, thoughts, Andabatarum more, * 1.14 justling together in the dark, at the Revelation of the Son of God, and his espoused Sion, and at the hearing of his un∣couth voice, they every one in their own land leave the battel they have one against another, and as of old, the Ammonites, M••••ites, and they of Mount Seir, waging war against that typical people of God, the outward fleshly Israel; so these that hate and ban one another, even to the very death, make one head together against that spiritual Israel, that is of a clean heart; and all the false Prophets, both an••i•••• and upstart, and all the subtil f••xes (natura, non nomine) joyn both little and great, old and young together, to spoil the Vine that hath clusters of tender grapes, and if it were possible to root it out, and (under a pretence of preserving the Church, the true seed of Iacob and Israel) to preserve it from taking root, and blossoming, and budding, and filling the face of the earth with fruit, as it must do at the last, Isa. 27.6. and like Sampsons Foxes, tail to

tail, they draw divers wayes; lo••here, sayes one, lothere, sayes another; some sounding it out for their Fathers traditions; some summoning to the Scriptures, and the g••wdy glosses they put upon it (who yet, if they could once come to see it, live by tradition, and teach G••ds fear afters mans Precepts, as well as the rest) all to their own fanci••s, dreams, opinions, and imaginations of one kind or other, and all these fire-brands fencing to one end, and as friendly (as Herod and Pilate, at odds against each other, yet at one against Christ) attempting to dis-inthrone the light of Christ in the Con••cience, from its due Authority, and from sitting on the Throne in its proper place.

* 1.15 Some resisting the Truth by flat opposition; so all the many sorts of those guilded cups the Pa∣rish Priests do, that yet hold forth all or any R••∣mish Relicks or measure of that old Whores trash; which wooden Tops are always turning round with the times, as that lash (viz. the losse of living if they so do not) is made use of and exercised toward them, whose movings to and again, back and forth, from Henries Religion to Edwards, from his to Maries, from hers to Elizabeths, and so onward, and round (as occasion is) if the word of command be (As ye were) is all from the force of some externall Engine, or other, mostly, that of money (for Qui pecunianon movetur hunc dignum specta••u Arbitramur) not from any inward Principle or Power of the endless life; no par, no preach, is their common Custom, so that the powerless formes they foam at each other about, would soon fall all to the earth, whence they are, and not from Truth, were it not for that Primum-movens that principale propugnaculum of Tith; as a dead man that can stand not a jot longer, then propt up by something or other, ad extra, because Deest aliquid infus, there wants the main master wheel within. Others like those Inchanters that withstood Moses, resist the Truth too, men of corrupt minds, reprobate yet as concerning the Faith, leading•• captive silly women after them, from the Faith of Gods Elect, by imitating the very Truth it self, as farre as they are able to come neer it, in their vain fleshly minds, ha∣ving stole into a form of the same Doctrine, Words, and Works, without the life, which they hate and oppose in them that are in the life, preaching the same Truth and Light themselves in their airy spirits, since the con∣viction thereof fell upon them, for which they had very formally cast forth of their own separated Churches the Children of the Light, who with∣drew from them, and so formally were none of them before, that their senseless confuse or ejection: * 1.16 Like the••fore ••aid Sorcerers, to bewitch their people into an abode among them in Egypt; where they yet are in bondage altogether, and into a non-believing of the true Messengers of God to be in anything

beyond themelves, and to make them seem to be no more in the power of God then they, by striving to do all, and as farre as they are able to follow on in a form, till at last they be forc'd to confess, a finger of God do∣ing all that by their weak arme of flesh, mans fleshly will and wisdome, which by the Saints is performed, both in and from no other Arme, then the Light, Power, Wisdome, and Life of God, dwelling in them: Of this sort are all the Prophets, that are in a fairer form of Godliness then those behind them, in dark••r and grosser for••m••, yet with them denying, and not wit∣nessing the power thereof in their hearts and conversations, to the purging of them from pride and the other p••llutions and corruptions that are in world through lust; which Magicians, when they see the Servants of the Lord do any thing, that is taking among their people, and which they are ashamed to di••own, then they will do so, and (as the Wise men of Egypt set themselves to imitate Moses) set themselves to do the like, and ••in a shew bring forth an Image of the same: By all which said severall sorts of subtill Sorcerers, who with the most cunning craftiness they have, lye in wait to deceive, the multitudes of people are deceived, and so seduced from the narrow way of truth, that among them very few ever find it, and are so eminently perplexed (as to their discerning aright between Gods Wor•• indeed, and that which is only pretended so to be, (viz.) the nak••d letter, that only declares what is his Word, and their own fallible, and some∣times senseless senses, and sermons, upon that letter, of all which they ay, in their common Preambles to their people, Hearken with fear and trem∣bling to the Word of God, when oft no more then every mans own word, Ier. 23.36. is spoken) that though God hath given men a light and spi∣rit within, which is me••sura ••sui &•• obl••qu••, that can most certainly deter∣mine of all spirits, and an ••ar (but that its slopt in most) which can as truly try words, as the mouth ••asteth meats, Iob 34.3. 1 Ieh. 4.1, 6. and also se••meria, infall bee tokens to enable them so to do, yet they can make no discrimination between right and wrong, faith and falshood, uprightness and errour, honesty and hypocrysie, holiness and heresie, the simplicity that ••s in Christ, and that schisme from it, into which they are already inchanted, 2 Cor. 11.3. the light and truth, and that deceit and darkness, in which both Prophets and People dwell, through the busie battels, and confused noises, these Warriours make with their loud cryings out each against other, and all with one mouth against the Truth it self, and the tellers of it, as Deceivers, and all with one consent mis-representing them as such unto the Powers, mis-advis••••g and mis-admon••shing their respective peoples to this or the like tune, Beware and take heed of deceit, and of these deceivers the Qua. not heeding all this while, or at least not willing their people should heed how deeply they are all in the deceit already: so like the impudent Harlot, that hopes to outcry and bear down the modest Matron with a clamour of words, and by calling out Wh••re first, these foolish loud lewd Women, fearing their own filthy fornications should else be soon discovered, cry out first on that Sect of Saints, which was ever and every where so spoken against, Acts 24.14. 28.22. Heresie, schisme, errour, darkness, disturbance, madness, enthusiasme, fanaticisme, faction, and such like; and though they and their flocks of Goats, and heards of Swine, live in the lust, in pride, covetousness, malice, luxury,

and all wickedness, and have nothing of their own save unrighteousness to be rob'd of, and nothing to be led captive, but that which hath capti∣vated the just, nor to be spoild of, but that which spoils them Souls and Bodies, and nought to be deceived of, but deceit and darkness it self, yet they are ever noysing it out, Deceit, Deceit; by means of which una∣nimous out-cryes, and simultaneous sounds of these Heterogeneous, multaneous, multanimous false Prophets, drowning the still voice of W••sdome, which yet cryes aloud too, and uttereth her voice to these simple scorners in their streets, Pro. 1. It is not heard nor heeded; though the Wisdome of God send them now (as of old he did to the like Generation of evil doers) Matth. 23.34. Luke 11.49.50. Prophets, and Apostles, and wise m••n, and Scribes, yet some of them they even kill, and some of them they impri∣son and persecute out of their Synagogues, and some they stone, dirt, and be∣mire, not only with their belying lips and pens, but also their merciless hands (the dark places of the earth, Cathedrals, Monasteries, Abbeys, Academies, Colledges, being ever full of the habitations of cruelty, Ps.) and some they sorely whip and scourge, supposing they do God service in all this, Iohn 16.2. that the righteous blood of all the Prophets, which was shed from the foundation of the world, may come upon them, which verily is to be required both of this, and in this present evil Generation.

For the Lord is now in earnest, bending Iudah for himself, and filling the bow with Ephraim, and raising up the (Academically-unlearned) sons of Sion, against those sons of Greek, and making them as the Sword of a mighty man in his own hand, to do vengeance on those heathenish nursing Mothers, and to punish not only all others, but more especially their Pope-like Priests and people, to bind their Kings in chains, and their Nobles with fetters of iron, to execute on them the Iudgement written in the Scripture itself they scrib∣ble about, far more then they are skill'd in it, to speak to those Drunkards with the wine of their own wisdome, with stammering lips, and another Tongue then any they can talk in, or understand, by precept upon precept, line upon line, here a little, and there a little, that they may go backward, and stumble, and fall, and be broken, and snared, and taken, and to reject those Greeks, that seek so much after mans wisdome, in the promulgation of the things of God, to whom the Cross of Christ is foolishness, and to reject those Scribes and Di∣sputers of this world, and by that preaching, which to them is foolishness itself, to make their wisdome foolish, and to chuse out foolish, weak, base things, and persons, even Laicks, Mechanicks, Rusticks, Russet-Rabbies (as they term them) even Babes, Bablers, and such as Are not in their eyes, to confound and bring to naught these mighty wise and prudent ones that Are, and to draw the night and darkness over those dreaming Diviners, that they shall no more divine what things and strange acts are transacting in this time, and to cause the Sun to set upon their learned Seers, that scoffingly call to the Qua. out of their Mount Seir, Watchman, What of the night? So that the Vision of all, both to them and their unlearned people, that live upon their lips, shall be as a book sea••ed, and to search out the hidden things of those Lord Esau's, that hunt abroad for their learning, and to supplant them by his plain honest-hearted Iacobs, that dwell and learn truth at home in their own Tents, and to cover Aegypt with a Cloud, and

to mingle a perverse spirit among her Ministers, and to manifest the folly of these Iannes and Iambres, that resist the truth, men of corrupt minds, reprobate concerning the Faith, as he did theirs that withstood Moses of old; and to leave the Princes of Zoan to become fools, and the counsel of these wise Councellors of Pharoah to become bruitish; so that it shall be said of them, as of old, I••a. 19. Where are they? Where are the wise men? Let them tell now, let them know what the Lord of Hosts hath purposed upon AE∣gypt (yea surely, these Princes of Zoan, are already become fools, the Princes of N••p•• are deceived: They have also seduced AEgypt, even they, that Tribe, that is the stay of the Tribes thereof, and to divide in Iacob that Trip••L•• Tribe of Levi, whose anger and wrath is cursed, for it hath been cruel, and as they have scattered the Israel of God, so to scatter them in his Israel, and to set these ••o••sheards of the earth to drive with each o∣ther about their own foundation, and to r••ze their own Babel to the ground, and to break themselves to pieces one against another, like a Potters Vessel••, so that in the bursting thereof, there shall not be left at last so much as a sheard fit to use to take fire from the hearth, or water withall from the pi••, and to render all the works and voluminous Tomes of these Tur∣ners of his things upside down, of no better esteem among men, then the Potters cla••, and to take all these subtil foxes in their own craftiness, both the great and the little one••, that Spoil his Vine which bath tender Grapes, and hurt the cluster, or gatherings of the Saints together, in which is the New Wine, and the Blessing, and to unho••se this Tripple-crown'd Harlot, that hath so long rode and at upon both Powers and their people, & her nursing Mothers of l••arning true Religion and piety (in pretence) but (in truth) of all ignorance, superstition, and abomination, and to call to account the whole Ct Clergy, upon which a Consumption is determined throughout the earth, and to summon both the Pope, and his Cardinals, Mount Seigniors, Iesuites, Monks, F••yers; and also all Arch-bishops, Bishops, Arch-deacons, Deans, and their Officials; also all Parsons, Vicars, Curates, and all Spiritual Persons what∣soever; also all learned Linguists, Scribes, Text-men, Translators, Commenta∣tors, T••eaters, Tythe-Teachers, Talkers of Truth for their own turns, and Trad••r•• out of the Scriptures, profit-seeking Prophets and Pastors, that for pay have made a prey of his people, and to plead with them for his flock, and to come down to fight for Mount Sion, and for the hill thereof, and to Roar through the mouths of his Prophets, against these many sorts of Shepherds, that are now so loud, and full of noyses and clamours, to keep their flocks from fleeing from them, crying out, Heresie, beresie, Schism, Quake••ism, Fanaticism, &c. and to scatter their people from them, and to gather his own sheep into his Fold, whom they have driven to and fro from mountain to hill, in the dark and gloomy day, and to take their prey from the midst of them, and like a Lion roaring on his prey, when a multitude of Shepherds is call'd forth against him, he will not be afraid of their ••ice, nor abase himself for the noyse of them: In a word, to stretch out his hand so strongly against them all, that those powers and people that helpe them shall fall; and those Priests, Universities, Doctors, Schollars, and other Students there, that are holpen by the earthly powers, shall fall, and they all shall fail together, and not be able to uphold one another,

but be cast, as Iezebell and her Lovers, into a bed of torments together, and into great tribulation, except they repent of their deeds: And as the espousall of the University, Priestly and Clericall Interest with that of the Common∣wealths, hath ever yet obstructed the proceedings of all Parliaments and Powers in this Land of Resolved on Reformation, and prohibited their pros∣pering in any of their undertakings, to perfect the propounded Privi∣ledges of the people: So in way of warning to you, whether you will yet hear or forbear; whether I live to see it, or die before it, I here assure you from the Lord, O ye the present Powers in this English Nation, the clea••ring of that mi••e and clay of the Clergies Councels to your Iron, will never hold, but the Stone cutout of the Mountain without hands will smite your Image, that stands on such a mixt, brittle bottom in the feet and toes of it, that it shall fall and become, before the Word and Spirit of the Lord, in the mouths and hearts of his people, as the chaffe of the Summer∣floor, yea, as stubble before the wind, and the Angel of the Lord pursuing it.

And albeit the business of rooting out all Romish Relicks yet remaining, remaines yet reeling to and fro, to and fro, in this Nation, so that no man knows which way the scales will turn, and the case be cast, by looking meerly to mens managing of matters without, in such a wavering, unstable manner do things stand, while they are under the hands of such double minded men, as are unstable in all their wayes, nothing but wavering like the waves of the Sea, driven to and fro, and tossed; yet such as look in∣ward, whose eyes and hearts are toward the Lord, rejoycing in his High∣ness, whose Excellency is in the Clouds, and hoping in his mercie, they are come within the ken and clear sight of RRRomes utter ruine, in all three of her Appearances in this Nation, which are about the tenth part of the old Roman Empire, and of the P••pedome also in its late largest Latitude, in which Nations, at the sound of the sixt Trumpet, the Tenth part of the Clergy or great City BBBabylon, the mystical Mother of Harlots and Abomina∣tions, falls fi••st, Rev. 11.13. as an earnest of the fu••l, finall, and univer∣sall fall thereof, which comes after it, Rev. 16.19. in the Plague of the seventh Viall.

And notwithstanding all that loathness to part with her, and pittifull pining after her, and pleading for sparing her, and often uprising to uphold her in her Prelaticall, and Presbyterian Pontificalibus Paroch••a'l preferments, and excrementirious university Excellencies, and Collegian Exercises and Con∣cerrments, that is among the Merchants that trade with her, and are made rich by the abundance of her delicacies: Yet the feet of all these petty Popelings must also slide in due time, and the things that come upon them and their Pontificals (though seeming to them sometimes to stand still, or give back again) make hast: and as sure as the old m••nasticall, massy Mini∣stry and their maintenance and most foggy formes of ministration, Holy water, Latine Letanies, Ave Maria's, Misereremei's, Pater Nosters, Te Deums, Tri∣gintals, Dirges, De Profundis, M••rtuaries, Peter-pence, and such like, were sent packing first, and after them the Protestant imitations, and English Images, of most of those Popish Latine Ch••••ts ( viz.) D••ans and Chapters Lands, Easter∣Reckonings, Offerings, Mid-Summer Dues, Christenings with Crosses, marrying

with the Ring, Churchings of Child-bed Women, Bishoppings of Children, and the fees belonging thereunto, goings on Procession yearly to view the bounds of their Parishes, and reading the Epistles and Gospels at such and such Hedges, Bushes, Trees, Bowings at the Name of Iesus, Cringings before the Altar, Facings towards the East, High-Altar-Service, Rayls, costly Windows, Cruci∣fixes, holy Vestments, Lawn Sleeves, Canonicall Coats, costly Copes, Sandals, Su••plices, Anthems, holy Sing-songs, Organ, and sundry other Popish Pipes and Pictures, Mattens, and Even-songs, Liturgies, Consecrations of Chappels, of Bishops, Priests, and Deacons, Ministers, Cathedrals, and a number more of such like Choristicall Church geer, and the Stipends thereto pertaining, which Protestant Services, saving the different Language therein admini∣stred, and some certain expurgations of some grosser Superstitions, in which the P••pish did exceed them, are now, as they once were under the Pope of Cante••buries patronage, growing back a pace into a lively, or rather deadly conformity to that of the Romish Synag••gue they were lately ••ent from, as chips of that old Block, and certain slips transplanted and set in the same soyl, where thè old body of that Oak, they were cut off from, once grew and flourished.

So assuredly all that long train of P••pish Trash, and mans Tradition, used, whether in, or in order to the worship of God, in either Universities, Schools, Colledges, or Country Churches, and the respective Romish Rewards be∣longing to the men, whether already made, or to be made Ministers of this Traditional, Nationall Ministration that yet remains (viz.) Deaneries, Preben∣daries, Presidemships, Masterships, Fellowships, Educations in Universities and Colleges, together with the Degrees there taken, of Doctorship, Batchel∣lou••ship (so farre as to the thing called Divinity, and as in order to the Ministry of Christs Gospel, and not only the great preferments and profits, but also the many fidling formalities and silly supersluities of Scarlet Gowns, with Velvet-plush, of Sattanically faced Sleeves, the long rich sa••snet Scarfes before, the silken Snap-sacks behind, and their many odd mysticall Mum∣blings, Kissings, Kneelings, Bowings, bare-headed Trottings to and fro, and gaddings hither and thither, about begging and granting Graces, and much more for did service of this sort, that was wont (if not lately left off and ceased from) to be stood upon in our nursing Mothers of naughtiness and heathernish canity.

Likewise all those Countrey parish practises (viz.) Christening Infants, not in Fonts as before, with Gossips, but in Basons, yet not without sundry of the old festivall Customes, and plum-cake Ceremonies, (to say nothing of the superstitious observations of the old Popishly consecrated sacred Seasons, of Christs-masse, Candle-masse, Micha••••masse, Lam-masse, &c. celebrated and sanctified with more unholiness then all the year beside, which steal in apace again among many Priests and people) their Singings of Davids Psalmes with Doeg's spirit, by a line at a time, as the Priest or Clark reads afore them, in the ••ime and Meeter that Queen Elizabeths Musitia••s, Io•• Hopkins and Tho. Sternhold, have moulded them into, which Songs of the Temples, wherein many People tell to God more lies of themselves then truth, (While they say they are not pust in mind, nor scornfull, and they water their couch with their teares, when as they are as proud as they

can look, and rejoyce to do evill, and scarce shed a tear in their lives for their sins) must be turned into howlings, and the eatings and drinkings of gluttons and drunka••ls, and the communion of Swine at their Lords Sup∣per, and much more such miserable old Mother-like manner of devotions and meetings together in the ancient Mass-bouses, at the t••••ling of the great Bell, or the tinkling of the Saints Bell (as 'twas commonly called) more then at the found or true call of Christs Spirit in the conscience, who is now calling out of all such dead Devoutry••••, together with the large Popish pay of fat Parsonages, Vicaradge;, Blebe-lands, Tyhes, Augmentations, &c. much of which for an hour or two's work in a week, is by persecution plucked from many poor folks families, that in conscience cannot contribute to the upholding and maintaining of such a mess of Merchandise, and Den of Thieves.

I say all this P••pish and Priestly Bag and Baggage, must once march after that which is gone before, and be sent packing into the pitfrom whence it came, before ever this Nation come to know true peace; yea, wrath is gone out against it from the Lord; and those powers that piece, and patch, and dawb, and mend, and prop, and repair, and build up again, and plant, and maintain, and uphold, and help, and heal the fragments of that old Fabrick, and form of godliness, where the power is denied, which God hath a purpose to lay waste, and pluck up, and throw down, and bring to nought, and confound, though they say in the pride and sto••••ness of their hearts, the bricks are fallen down, but wee'l build with he••••en stone, wee'll reform, and square the materials, but keep up the same Pa∣rish Popish form: the Sickamores are cut down, but wee'll change them into Cedars, shall find, that as they seek to plant, the Lord will pluck up, and what they build, the Lord will throw down, and mingle their enemies together in battel against them, some before, and some behind to devoure, till they whol∣ly and throughly turn to him that smireth them, and that he himself will cut off branch and rush, head and tail, even the Antient and the Honou••ab••••, which is the head, and the Prophet that reacheth lyes, which is the Tail, 〈◊〉〈◊〉 d••y; for where the Leaders of a people d•• long cause them ••o erre, both themselves, and those that are led of them are destroyed, I••a. 9.9 to 17.

Be wife now therefore, O ye Kings, b••inst u•••• dy•• Ru••ers of b••s•• Nations, for they that by often reproofs are forced to ••eild to let Gods Israel go fully free to his own service, and then like P••a••••ah, are as f•••• ••ard••••d into refusals of it, when they are going, or into a pe••secution of them when they are gone, will undoubtedly know to their own utter over-wh••lm∣ing and destruction, that deliverance will arise some way or other to his people, that their Chariot Wheels shall be taken off, that their drivings on after them in the dark, will be but heavily and too sl••wly to ••ve••tak•• or bring them back again; and that the Lord himself, who hath placed between them the Pillar of Fire, to be a Light to the one, and a Cloud and darkness to the other, doth at this day (as of old) fight for Israel against the Egyptians, &c. sides with his redeemed and ransomed ones, against all whose hearts are turned against them, to grutch at the liberty once granted them to go, so as to seek to intangle, or to reduce them again into bondage: For men are now (as God himself is) in earnest, and not in jest••, about the mat∣ters

of God and Truth; and the Power of the Lord is with them that stand up, and are valiant for the Truth, and not for the empty shews of it only in this and t'other outward form; and God himself is risen, and rising in the Saints, to be avenged on the flattering foes of his people, and re∣ally resolved to bear no longer, but to break the head, and wound the hairy scalp of every such a one as goeth on still in his trespasses, and every plant shall assuredly be plucked up, which the heavenly Father himself hath nor plant∣ed.

Let us hear then the conclusion of this whole matter, into which, if I have deviated any thing largely, yet that business can plead its own excuse, sith its not meer method so much as matter of profit that I mind, who know, that though the Prohhesie of smoother and sweeter things is more desirable to most, yet

Omne tulit punctum qui miseuit utile Amdro.

He hits the nail on the head more, that ministers bitter and rough reproof, where need is, then he qui miscet inutile dulci, who divines smooth, ngared bits, and sweet deceits (as our Divines do) to mens undoing; and that he who faithfully holds forth the trouble some Truth, shall find more favour (as with God for ever) so with men at last, then he who feeds them with lyes, and continually flattereth them with his lips: And besides, by your difficulty to believe that God hath any true Prophets, or infallibly inspired messengers of his in these dayes, I have been drawn not aside, but directly to the proof of it for your sakes I.O.T.D. and such as are delu∣ded by you; to whom my love is so great, that as ye have by your deny∣ing any such Theopneustian, divine inspiration, revelation, motion, immedi∣ate mission as of old, compell'd me to go a mile with you out (if it be Out) of the way; so I have gone along with you, or at least over against you, no less then Twain: And now I hasten to make an end with you altoge∣ther.

Of what hath been spoken, then this is the sum, there are Prophets, and men mov'd, led and guided by Gods Infa'lible Spirit, that by it are fitted (though ye deny it) to open Scripture; nor was it ever since it was a Scri∣pture more open'd by that Infa'lible Spirit, then now it is, and is soon to be; yet for all this, men that have no more then the outward Moses, and the Prophets, do not believe, nor repent, because they listen not to the Light within, that calls for doing to all as they would be done by, which is the Law and the Prophets, saith Christ, Matth. 7. for want of attending to which, they not only repent not at the call of their own dead Prophets dead preachings, who are yet living in their trespasses and sins, but for the most part also, not at the preachings of such as minister from the Life (and not the dead letter only) who are quickned and made alive again from their trespasses and sins, and so not heeding the light, here's no repen∣tance yet, though they be warn'd by such as are risen with Christ, and sent unto them from the dead.

CHAP. II.

NOw then to make a more full and final enquiry into the cause of that foresaid Grand and Imp••nit••ncy, Is it for want of that saving Light of God that is (if heeded) sufficient to guide all men, even to that repentance which is to Salvation, that is never to be repented of? Nay verily, not so neither, for all men have from God and Ch••ist a light within them, •• measure of that true light (saving I.Os. and T Ds. I. T••mbs, R. Bax. dark conceits to the contrary) which is sufficient to bring them that follow it to Salvation, but only that its not attended to: And this, together with that a∣bout the Letter above spoken to, which ye lay as your chief foundation, be∣ing the chief matters at first intended by me to be controverted with I.O. but that well nigh at my beginning in carnest to enter the Lists with him, T. Ds. two young Cub••:, one some while after another, coming out upon me, occasioned me to make many an extravagant vagary after them, into some other doctrinal, accountative, and narrative businesses, for the Truths sake more then my own, that people might no longer (unless they will) be led aside from it by his lyes, and gu••••'d with his guilded glosses and coun∣terfeit colours, wherewith ••he ••awbs, and smooths, and sooths them up in sin and sinister su••mizes against the truth, and the tellers of it in the points abovesaid, and covers himself, and his false doctrines of Iustification, of Saints in Sin, personal Election of all but a very few, non-pu••gation from sin in this life, and sundry others, either more directly and largely (as that of Iustification) or more briefly, occasionally, or but interlinearily resured before, in which I.O. is as co-incident with him, as he with I.O. in the rest.

I shall now betake my self to some more single (though short) Ani∣madversion thereof, as it lies in difference between the Qua. who hold it out for truth, and I.O. T.D. I.T.R.B. and the owners of their books ex∣tant, in which they oppose the Qua. in print very much, if not more then in any other whatsoever; and so I shall have done with them both at this time.

And first, I shall begin with T.D. his two Do-littles, and take account of his mighty weak mannagement of his many meanings, as to that matter of the light against the Qu. of which in many things, he means much what as I.O. does, and is confused and contradictory to himself not a little about it; yet I must needs say, not by ten-fold so much as I.O. is in his mad mang••∣nization of his mind in this matter; howbeit, T.D. as to his Dispute, goes clear beside the Question, as it was stated about the Light, as he did about the Letter, and Iustification, and strikes much more upon the Anvil, then on the iron, and yet he gives us the Quest. too, at the very beginning to dispute it, as he did those two about Iustification, and the Scripture; as may appear by what follows.

The Question between the Qua. and T.D. was as he relates, p. 1. of his 1. Pamph. viz. Whether every man that cometh into the World be enlightned by Christ? which when R, H. affirmed, T.D. (as himself relates) reply∣ed thus, viz. But what Light is it you intend? we grant that every man hath some Light, by which he discernes (though dimly) many sins and duties, and severall divine attributes; but the mystery of Godliness, as it is summ'd up, 1. Tim. 3. ult. God manifested in the flesh, justified in the Spirit, &c. we deny that all men have the knowledge of. To which Question of T.D. What Light is it you intend? When R.H. honestly and truly replyed thus, viz. The Light, i.e. the Light of Christ (about which only the Question was) is but one.

T.D. replies thus, viz. The Lights mentioned, viz. ••aturall and super∣naturall Light are two; and though all have the one, yet few have the other.

Rep. 1. Here let all reasonable men judge, whether thou T. D. dost not clearly yeild us our Question, which was not at all about the measure of the Light, whether all have the same measure of it or not? for we affirm not that, but whether all have some measure of that same light that shines from Christ, the light of the world, yea or nay? not whether all have so much, as whereby they actually see all the things of God, and the Gospel, which are to be seen, or arè seen by some, but whether every man hath some or no? i.e. so much as whereby to discern some of the things of the Spirit of God and the Gospel, severall divine Attributes, and many duties, i.e. so many, or such as God requires of him in particular, who requires of every one according to the ability and degree of light he giveth, and accept∣eth every one according to what he hath from him, and not according to what he hath not; which measure walking answerably to, they stand excu∣sed, uncondemned, alias, justified in the sight of God, but rebelling against stand accused or condemned: and this T.D. thon consentest to, and affirmest with us, so clearly, that all thy after dispute upon it does not fetch that again which thou grantest to us, it being about another Question of thy own starting, which we deny not, (viz.) Whether all have the actuall knowledge of the mystery of the Gospel in the light yea or no?

For mark, We grant (sayest thou) that every man hath some light, i.e. is in some sort enlightened by Christ (for thy grant is to the Question above, whether by Christ or not, or else thy Answer is beside the purpose) And besides p. 4. thou denyest not, but the Gentiles afore Christ were enlightned by Christ (as God) (though yet to the contradiction of thy self again, as if the being enlightned to know, and a man knowing were all one, thou there sayest they were afarre off from the knowledge of that) by whose light be discernes (though dimly) (and how dimly or clearly is nothing to the purpose) many sins, and duties, and several divine attributes.

In which words thou sayest as much to our purpose as we would desire thee. Its ill stumbling at the threshold T. D. at the very entrance of thy work, and yet no lesse thou didst again in Limine at the very beginning of our Disputation with thee,, about the Scriptures being the Word of God, as is to be read in thy own Relation of the second dayes work, p. 25, 26. of 1. Pamph. where thou sayest the Question I promised to discourse up∣on was, Whether the Scriptures were the word of God (and that indeed was

the Question) to which, as soon as in answer to thy desires of knowing what I held about it, I denyed that the Graphe, the Gramma, the Scriptures ie••te, writing, or outward text is the Word of God, thou repliedst by way of compliance with me, saying, You cannot believe us so simple (surely) as to affirm the Scriptures in that sense to be the Word of God: And I say, if not in that sense, then in no sense are they so truly and properly, that I know of, but I.O. his foresaid non-se••s••, who, howbeit he is forced to confess Ex. 1. S. 28.40. to the yielding the cause to the Qua. that the matter con∣tained in it only is said to be so, but that the Scripture formally considered, or the littera Scripta, or letter written, is not within, and is not intended in those innumerable places of Scripture, where the word of God is said to be preached, published, multiplied, received, which, as is shewed more at large above, is as non-sensicall, as for a man to say, that the Lantern (though formaliter it be not so, but only the light that is contained in it, is so) doth yet challenge to it self that name of the light, as its proper name, yet engages himself against the Qua. in vindication of the Word of God to be the proper name of the Scriptures; so truly, that those are injurious to it, and oppro••••ious re∣proachers of it, who will not allow it to be properly called by that glorious title.

So thou engaging thy self in vindication of the Scriptures to be the Word of God. 1 Giving us the Question to have been debated, flinkest away into the proof of another matter, saying, that ye upon the matter contained in the writing (which, say we, is another business, the holy truth that is there told, and the Light and Word of God, Law and Gospel there witnessed to, being a thing to distinct from the Scripture of it, that as it is now where the letter is not, and was two thousand years before the letter was, so it will be for ever, for its an euerlasting Gospell, when the letter of it shall be no more) Whether that be your Rule of Faith and Life? a matter in no wise denyed by the Qua. if not only by the Scripture ye mean (as properly ye cannot do) the holy Doctrine, Truth, Word, Light, Law, Gospell of Christ therein declared, to be in some measure at least in the heart of every man, preached in every Creature, that they may hear and do it; but also by thy Term, Our Rule of Faith and Life, that which de jure ought to be your Rule; otherwise if ye say even of that de facto, that it is your Rule, or in esse actuall that which ye do actually and indeed walk by; I deny even that also, for howbeit ye should own that also, (and not the letter and text only, as I.O. doth) yet so farre are ye from so doing, that if thou do not, yet at least I.O. both doctrinally and practically denies, and damnes it down, as a meer nescio quid of the Qua. coyning.

Moreover much what in the same manner dost thou in the Point of Iu∣stification, give us no lesse then the Question, as to the Termes wherein it was stated, and then startest a new Question in thy Sophisticall s•••• it of subtil••y, which is so familiar with thee, that it's seen by any that are but •••• unculi only in the thing called Dispute, by staring and translating the old one under new termes.

For witness thy own disagreeing, counterfeited Account thereof, p. 14. 1. Pamph. the new Termes, wherein (that thou mighest the more easily wrong me by thy wrong Representation of me to the world, as a rank

Papist, and render me suspitious, and the more securely write me out, as thou do••t in the second Page of the lying Narrative of thy second Pamp. under that traducing Title, of one suspected to be a Iesuite) thou with much ado (as thy phrase there is) drewest and wrestedst the Quest. into, and ••ayest (on thy own head) they were slated in were, whether Our Good Wor••s are the meritorious cause of our Iustification? which I hold in the affir∣mative no further, then as by Our good works are meant the good works of God, and Christs own working in us by his Spirit, which (though most truly his) are by the Spirit it self vouchsafed that name of Ours, witness Isa. 26.12. not as by Ours, those only of our own working in our will, wisdome, and strength, are expressed and intended, for all such are Our righteousnesses, which I (who own none of Christs working in us to be so, as thou T.D. blasphemous∣ly dest, if p. 15. and 22. of thy I. Pamp. be rightly, soan'd) do own to be but durg, l••ss, and filthy rags, according to Isa. 64.6.

But the true terms of the Quest in which it was stated and debated (if we may, as sure enough we may, believe the joynt testimony of both thy self, and those Gentlemen and Ministers in the Margent, as in thy Epi∣stle thou stilest them, of whom there thou sayest also, they are witnesses of the terms of the Questions agreed to by the Qu. before the testimony of thy single; double, lying, self-contradicting self) were otherwise; witness thy own Relation thereof in thy lying Narrative, which hath not any thing at all of that little truth that's in it, more true then this, wherein p. 58.1 Pamp. setting all these witnesses (viz.) Hen. Oxenden, Io. Boys, Esqs; N. Barry, T. Selyard, C. Nichols, Ministers, o're against it in the Margin, to testifie the truth thereof, together with thee, thou relatest thus; The terms of the third Quest. were, Whether Good Works be the meri∣torious cause of our Iustification, which was ex∣presly affirmed by them, i.e. by the Qu.* 1.17 in which terms, staring the Question without that term Our, which is of thy own fois••ing in the o∣ther place, where, even thereby, on thy own head, thou alterest the stare thereof, and makest it clearly another Question: I affirm it to this very day, and ever shall to the faces of any of you (as occasion is) yet own∣ing no works to be truly good, but what are done by the Believers in Christ, and his Light, and done by Christ, and his Power and Spirit, whe∣ther in their persons, or his own, who never did evil work in his, or (with∣out blasphemy) in Paul, that can be call'd (as thou call'st that he wrought in Paul, and works in us) Pauls own, and ours, which is but dung, less, and filthy rags; or deserve condemnation, or any less then Justification, both of himself and his Saints in the sight of God, by any good work that ever he wrought, either in himself, or them.

And so my Argument, a Contrariis, ye so ball and squabble with me a∣bout, was both intended, and urged in effect, (viz.) If evil works deserve condemnation, then good works no Condemnation, alias, Iustification; but this is true; therefore the latter.

Which question so stated, thou T.D. not only affirmest with me: For thou neither dost, nor da••est deny, but that we are justified by the good works of Christ, or that any of his worksare not good, or are a violation, and not a fulfilling of the Law, only thou foolishly flamst it off with his

good works done, ad extra, and not ad intra, without only, and not within us, thy folly in which I have largely enough manifested before, but also urgest the same thy self, P. 15.1. Pamp. thus; viz. Evil works, which are the violation of the Law, d▪serve Condemnation; Ergo, Good works, that are the fulfilling of the Law, deserve Salvation, and we know no good works such (sayest thou) but Christs; and so say we too. Thus thou givest us that Question also.

And this G.W. tells thee of, and turns upon thee in his Reply to thy first so plainly, that thou dost but add to thy shame in thy Reply to him a∣gain, p. 10. of thy 2. Pamp. which begins with a flat lye, which I'le note here, now I have it in hand: I did not (sayest thou) directly affirm that good works, which are the fulfilling the Law, deserve Salvation, but that from the Rule of Contraries (which S.F. urged) we might so argue. Now if thou confess, that by that rule we may so argue, then the thing is so secundum te, or else thou canst not truly say we may so argue, and that is as direct∣ly to affirm it as one need be desired to do: So thou hast not much mend∣ed thy matter, nor by thy lye lick't thy self sound of what G.W. laid on thee; but indeed thy words, as thy self repeatest them in thy first Pam. p. 15. are directly positive, and not suppositive; for after many other positions, thou layest down that thus, viz. And again, thus the rule will allow to argue, which if it be not so, then the rule will not allow us so to argue: As to what follows in that Rep••y, as its excentrick, as to my purpose here to meddle with it, so it (as well as well nigh all thy doctrinal doings in thy second Trifle) is no more then what is by praeoccupation answer'd above in my occasional considerations of thy first, term'd the Qua. folly, to which thou referrest thy Reader so much, that thou mightst well nigh as well have said no more to the world in Reply to G.W. then thus; viz. For an answer to G.W. I refer the Reader to my Qua. folly, which he hath already answered: Therefore I shall say no more to it here.

So in those two Quest. as I have shewed, thou givest us the Quest. and then fallest in with us, in a seeming shew of fighting with us about other Quest. which we deny no more then thou, and thou thy self affirmest as much as our selves; and so is it in this Quest. about the Light: Thou con∣fessest with us, that all have seme light, but (sayest thou) the mystery of Godliness, as summed up, 1 Tim. 3. we deny all have the knowledge of: And p. 2. if your meaning be, that the knowledge of the Gospel is vouch safed by Christ to every man, either I expect your proof, or shall prove the contrary: And so upon a taking it for granted (as thy own and I.Os. manner most∣ly is) before its given thee, for no such thing did we or R.H. consent to, by speech or silence, saving thy hasty prate (and so G.W. tells thee in his Reply, to whom thou, having as little to plead in excuse of thy rash charge of us, replyest as little in proof of it) as that the knowledge of the Gospel is vouch safed to every man; for we own, as G.W. there sayes, that some are in the darkness and ignorance of the Gospel, though the Light is in them, that is able to bring them to know the Gospel, which they disobeying, and not liking to retain God in their knowledge, are blind unto. I say, taking, or rather rashly raking that for granted that was not, thou proceed'st upon that score plainly, belabouring thy self in

evincing a business that none gain-sayes, viz. that all men do not actually and truly understand the Mystery of Godlinesse and the Gospell; and as child∣ishly arguing all along, a non actu ad non potentiam, a non esse ad non posse, from mens not knowing God and Christ, that they are in no capacity, by a measure of light shining from them into their Consciences to know them.

The Mystery of Godlinesse (sayest thou) we deny, all men have the know∣ledge of; and so p. 5.1. Pamph, 'tis spoken of as a distinguishing Mercy, to know the Mystery of the Kingdome of Heaven, it was given to the Disciples, not to others, Matth. 13.11.

Rep. To which I reply, Who doubts of this? it was hid from some, and the knowledge of it given so some, not to others; but who were these some to whom given, when not to others? were they not the Disciples that learnt at the lips and light of Christ, what he taught them, and saw willingly what he shewed them; when the rest (who might else have come to know, and have had it given them to know as well as these) were such as had it declared in them, with the righteousness thereof, but that they shut their eyes, stop their own ears, lest they should see and hear that, which was contrary to their evil deeds, they were ••••ath to leave, and reproved them? But what of this, are they therefore without the Light that shew∣ed it, and the meanes of the knowledge of it? what idle arguing is here? The Mystery of Godliness as summed up, 1 Tim. 3. ult. God manifest in the Flesh, justified in the Spirit,&c. We deny as well as thou, that all men have the knowledge of, for without controversie it is great, and so great, that (saving all that knowledge thou thinkest thou hast, and wouldest be thought to have of it) it remains yet a Mystery to thy self: But what then? will it therefore follow, that all men, in case they come to his light, are not enlightened by Christ in some measure to know it? Because all are not enlightened so much as some are by Christ, and all do not know what they might know, if they hearkened to Christ, and heeded that light they have, therefore some are not enlightened by Christ at all: Here is the sum of T.D's. Arguments; and (as I shall shew anon) of I.O's I.T's. R.B's. also against the saving light of Christ's being in some mea∣sure in all men.

The consequence whereof is as inconsequent as his, who disputes from the Power to the Act, or rather from the non-being of a business, to the non∣possibility of it to be, to which from the other no wise man, nor any who is not more Sophisticos then truly Sophos will once offer to argue.

To be without knowledge is one thing, to be without the meanes of it is ano∣ther; to be ignorant of the mystery of Godliness, the Gospel, and King∣dome is one thing, and not to be (in potentia, eriam proxima) in an immediate possibility to know it, or to be utterly without any of that Light which leads to it, is another.

Men may have light to see by, and the faculty or sence of sight too, who yet may shut their eyes and not see at all: Men may have the faculty of understanding given them from God, whereby to know him, as 1 Iohn 5. He hath given an understanding, i.e. th8/6/2003 6:51PMat faculty, that we may know him, that

is true; and this all men have, the inward visive faculty (unlesse fools that are d••fective in their naturals, who yet have the faculty too, for de∣fect in it doth not nullifie it) though thou T. D. p. 4. f••••lishly and absurdly limits that as a speciall gift to ••ome only, as if the Nations of men were without the faculty of understanding, whereby to converse with spirituall objects, if revealed to them by the Light, and it be heeded; and some are in the actual understanding of him that is, 〈◊〉〈◊〉, and that is indeed the special gift of God to such as walk by that light, and in th•••• light th••y have, as Iohn and Christs Disciples did and do.

And over and above that faculty they may have a light to di••cover sp••∣rituall objects to that understanding, and ••o enlighten them ••o, that they may savingly 〈◊〉〈◊〉, and yet may never come to kn••w for all ••his, in case they come not to this light, as evil ones do not, Iohn 3.19, 20. but hate it, and chuse rather willingly to be ignorant, not delighting in, but saying to God, Depart from us, we desire not the knowledge of thy wayes. From may be to must be is such a 〈◊〉〈◊〉 sort of Sillogirt a••••tion, as is not owned in foro Academico, in the Schools of meer Animall, naturall men, much lesse of Christ and Christians. And so that men know not, see not, Therefore they may not, cannot see if they will, have neither eyes, nor light, this is as meer a non-sequitur, as to say of such as, not being willing to behold it, shut their sore eyes against the sun-shine, that therefore they have no eyes, and the Sun shines not at all upon them.

Yet this is the common Topick from whence our Divines T. D. I. O. I. T. R. B. as we shall see by and by, and in a manner all our be••ghted Doctors draw their Dreams and deeply dark Arguments against a measure of Christs saving light so shining in every one; and the (now empty) Quiver out of which they have no•• spared till they have spent all they have to shoot, too shoot their sharpest Shafts against the Quakers: Not having so much light left in them••elves, for want of walking in time by what they had, as to heed that men may know that, if they be not wanting to them∣selves, which, if they be by not trading with their Talent, they may also be as ignorant of, as they might have been knowing in.

T. D. sayes, Every man hath a light, and that light is from Christ too, wit∣ness his own saying, wherein unawares he over-shoots himself again, to the contradicting of himself, yielding up the Question to us, p. 6. 1 Pamp. expounding Iohn 1.9. viz. Christ enlightens every man that is enlightened; from which (ad hominem) I argue back upon himself, out of his own words, viz. Christ enlighteneth every man that is enlightened; this T. D. a∣serts from Iohn 1.9. But every man is enlightened, hath some light, whereby he discernes many sins, and duties, and divine attributes; this T. D. cannot deny, for this is his own, p. 1. Therefore T. D. (though to the shame, contradicting and confounding of himself he does so, yet) cannot rationally nor honestly deny what the Qua. affirm, That every man is enlightened by Christ the light of the World, and Mediator between God and man.

Indeed T. D. sayes, 'Tis but dimly, that all men discern some sins, duties, divine attributes.

Repl. To that, as its nothing to the Question, so I reply, Every man discerns them not so clearly as he might do, because he heeds not so hear∣tily

as he should do the Light that shewes them.

Its nothing whether men see and understand or no, its enough, that the Light shines into their hearts and understandings, to give the knowledge of ••••d, and so it doth in them, who are yet in darkness, and in a stare of it, for the true Light shines in the darkness, though the darkness comprehends it not, Joh. 1.5.

T. D. thinks he mends all in p. 2. of his 2. Pamp. by Eph. 5.8. Ye were sometimes darkness, but now Light in the Lord.

Rep: What then T. D. Did not the Light shine in them when they were darkn••ss, and did not comprehend it, because not turned to it, as now they were by Pauls Ministry, who was sent to turn men from the dark∣ness to the Light that shines within them, by which they became Light in the Lord? yet if your meaning be (sayest thou there, and that is our meaning indeed) that all men have the Light of the Gospel within them, only all m••n do not obey it, 'tis contrary to the Scripture.

Rep. Why so T. D? He opposes the state of darkness (sayest thou) in which they were, to their present state of light.

Rep. What then T. D? because they were in a state of darkness, had they no light shining in them, by taking heed to which at last they came out of it into a state of Light? How often shall I need to tell thee and I. O. that for the true Light, and Kingdome, and Gospel, and Righteousness to be in us (in semine, in the Seed) is one thing, and for us to be in that, is another; the Kingdome of God, even the Seed of Righteousness, Peace, Spiritual joy (as evident as the contrary seems to be to blind I. O. Ex. 3. S. 42. who there sayes, In omnibus non esse justitiam, pacem, gardrum in con∣fesso est; its evident, that Righteousness, Peace, and Joy, are not in all) was sown in the Pharisees, as the Word of God is in four sorts of ground, whereof but one, that is the honest heart, that receives it with meekness, when there implanted, inlaid, ingrasted, brings forth the fruits thereof unto perfection, though the Pharisees never entered into it, witness T. D. himself, who howbeit he joyus with I. O. in saying from Luke 17.21. The Kingdome was among the Pharisees, only in the ministry of it without (mistaking it to be en umin, as if 'twere 'twere enough against him) for entos umon, which I. O. confesses is us'd but once more in all the new Testament Text, Matth. 23.16. where it signifies the very inside of a vessel, yet joyns with me also, both against I. O. and himself too in the same place, p. 5. 1. Pamp. saying, The expression may import, that the King∣d••me, which upon a mistake (such a one (say I) as upon which our Phari∣sees look for it without them at this day) they did look for without them, was indeed a Kingdome within them; and yet he sayes, this Kingdome in them was threatned to be (and was too (say I) at last, as it shall from you) taken away from them.

How often shall we need to tell you (ye blind and deaf) that to have light shining in one is one thing, and to be in it, in a state of Light, and the children of it, is another? to have the Gospel preached in men is one thing, and for men to learn the mystery of it is another; the Gospel is preached in every creature under heaven, Paul sayes, Col. 1.23. en pase te Ktisi; yea, have they not all heard, saith he, Rom. 10.18? yes verily' (alluding

to Psal. 19.) by which allusion thou thy self also expresly confesses, T.D. p. 30. 1 Pamp. the Apostle would intimate, that the knowledge of the Gospel should be of as large extent in the publication, as the knowledge of God by the ministry of the heavens and the firmament (which is so to every individu∣al man, that there's neither speech, nor language, male, nor female, where their voice is not heard) the found is gone out into all the world, and their words (even Christs and the Spirits within, for the outward words and writings of men, preaching the Gospel thereby, have never yet extended nor reach∣ed so largely as to all men) to the ends of the earth.

Yet all have not obeyed the Gospel (saith he) no not Israel it self without, of whose having the outward Letter of the Statutes and Iudgements (which thou as sillily callest (against thy self too, as G.W. truly tells thee in a∣nother case) callest in both thy Pamphlets the Supernatural Light, or knowledge of the Gospel) thou keepest such a scraping, as if that fleshly na∣tural seed of Abraham, and their natural fleshly wayes of knowing what they know, which was little of the mystery, 2 Cor. 3. by that natural reading and poring upon the Letter, as ye also do, were the most supernatural men and means, as to the saving knowledge of the Gospel, in all the world; whereas the Iews were as meer Animal, and Naturall, as your selves, who savingly know nothing by the Letter: I say, that Israel it self obeyed not; and why not? because as husie as they were with you in their Bible, they regard∣ed not, but rebelled against the strivings of the Lord himself with them, by his Light and Spirit within; therefore (saith Paul, ver. 21. as the rea∣son render'd by God himself, Isa. 65.2.) All day long have I stretched out my hands to a disobedient and gain-saying people.

Also, that they have the Light in them, who yet neither believe in it, nor are the children of it, but yet abiding in darkness, is as clear from Chrihs own words, Iob. 8.12.12.35.36. I am the light of the world, he i.e. he of the world, that followeth me, shall not abide in darkness, but have the light of Life: Walk while ye have the Light; while ye have the Light, believe in the Light, that ye may be (it seems they yet were not so, yet had a Light in them to believe in) the Children of the Light; some of which Light was come, not unto them only, but into the world also, ver. 26. That who e're believes in it might come out of darkness; and evil ones had it come to them, as well as such as did Truth, though they came not to it as the other did, else they could not be said to see and hate it; and so Christ and the Father, whose will was revealed in it, as they are, Iohn 3.20.12.48. and 15.22. 23.24.

So Christ is come by his Light (as the Sun by its beams, into some dark Dungeon) into the dark world, the dark places of mens hearts, and of the earth that are full of the habitations of cruelty, Dens of Devils, Cages of unclean and hareful birds, holds of cruel, wicked, fowl, and filthy spirits, to give life, and that abundantly, Iohn 10.10. yea, he came to the Scribes of old by his Light, not outward person only, to that end, yet they had not the Light of Life; why so? Ye hear not Gods Voice (saith he) and have not his Word (which ye put from you) abiding in you; ye search the Scri∣ptures, which testifie of me, who am the Life, and there ye look to have it, and come not unto me that ye might have life, Joh. 5.37.38.39.40.

Wisdome, Christ the Wisdome of God reproves, cryes to men in their own consciences by his own Voice, Light, and Spirit in their hearts, even to scorners, simple ones, fo••ls, that hate knowledge, and would poure out his Spirit on them, as on others; but some hearken not, hate, turn away, so are slain, and perish, not for want of warning, counsel, Light from Christ to lead, who is given as the one Leader and Law-giver to all persons and people, but for want of taking heed to him who teaches, and looking to his Law in the heart which enlightens.

Thou call'st, as I.O. does, falsly, the Letter Christs Light, and the only means that men can come to saving knowledge by, yet heed'st no more, then he to his, to thy own satisfaction, that all who have it, and look and read in it too, as the Scribes did, have not the knowledge of God and his Kingdome by it; and yet if we should say of those men that come not to Life by the Letter, therefore they have not the Letter, would'st thou not say of us, that we are mad? mutato nomine, the Argument is thine to us∣ward, as concerning Christs Light in the Conscience; yet, nunquam videns id manticae quod in tergo est, thou canst not see it.

The Corinthians had the Light shining in their hearts to give the knowledge, yet all of them had not the true knowledge of God; and that they had not, when he shone by his Light in them, 'twas their fault, else Paul could not have spoken it as he does, 1 Cor. 15. to their own shame: And this may stand as an answer to thy pedling Reply to G.W. when he urg'd from 2 Cor. 4.6. that the Light shone in the Corinthians hearts: in whose hearts (sayest thou) p. 4. 1. Pamp. not of all mankind, but of the Apostle, and some others, a small number, in comparison of the rest, who were not enlightned; and to back that thy shameful blindness, in limiting the shinings of the true Light into such a little nook, as a small number, thou boltest out much more, saying, from ver. 3.4. the Gospel is hid to them that are lost, and there are some to whom the Light shines not; not heeding (as I said before) that that may be in men, which men may hate, smoother, and hide in their own hearts, and be lost for want of the sight of, when not for want of the Light it self; that men may have the serse of sight, and the presence of light, and yet not see, but shut their eyes; that that may shine in them, which, they giving way to the God of this World to blind their minds, may not shine out un∣to them; as a Candle may shine in a Room, yet if put under a Bushel, not shine out to it, and a Talent to trade with may be given to him, who, hiding his Lords money, shall reap little profit by it, and at last have what light he had within, taken from him, and be cast forth without, into the outer darkness.

Didst never read of those, that seeing and hearing, would neither see, nor hear, nor understand, nor perceive, as they might, therefore at last should not if they would? and because thou askest in whose hearts? I say, in the hearts of some, who did not see and know; in the Corinthians hearts, so that they all had the light, and might have seen, but only that some would be ignorant, and of such sayes Paul, 1 Cor. 4. If any man will be ignorant, let him be ignorant.

And sith thou sayest, not in the hearts of all mankind: I say, yea, of all mankind, if any be exempted, it must be the Heathen that know not God,

the wicked ones, that like not to retain God in their knowledge, that have not the Law in the letter of it (according to thy Principles) but such are not exempted; for Rom. 1.19. That which is to be known of God is ma∣nifest in them, for God hath shewed it in them, even his eternal Power and Godhead, and the invisible things of God from the beginning, which (in his own light within) are clearly seen by the things which are made, for the Heavens de∣clare his glory, the Firmament shews his handy-work without, and by his light within in the understandings of men (taking occasion thereby to contem∣plate on his Greatness and goodness, as David did, Psalm 8. When I be∣hold the Heavens, Moon, and Stars, the work of thy fingers, Lord, think I, what is man (saith he) that thou visitest him? how excellent is thy Name? and such like) doth God reveal his Greatness and Goodness in regarding the sons of men.

Object. That makes for us thou mayest perhaps say; God by these Preachers without gives the knowledge of himself to the Heathen; but what is this to your light within? We confess (quoth I. O. p. 40, 41, 42. that God reveals and declares himself to us by the Works of his hands without, Creation, Providence, &c. His Works teach, and what they teach they do it in his Name and Authority, p. 44.

Repl. The Heavens, &c. declare the glory of God only passively, as Books, on which by the light within men may see and read it (as also they may in the outward letter, which more verbally, though lesse vi∣sibly declares it) but not so actively as Tutors, that make a verball discourse upon it, for that is done by the light within, by which that To••gnoston tou theou is said to be manifested more immediately by God himself in them; for howbeit the Works of God hands, the outward Creation, have a more visible stamp or character of Gods Greatnesse and Goodnesse on them, then the meer outward letter hath, that is the works of mens hands and fingers, though writing (as inspired) what they see by the light within; and the letter, and outward character thereof makes a more formall, wordy Narration of it, then the works do; yet that which most powerfully, and effectually, and actually teaches daily what the other in their respective more obscure and inferiour wayes do declare, ad extra, must be some∣thing ad intra, which falls in with, and teaches men, even the Spirit of God in the faculty of mans understanding and Conscience, and the inspiration of the Almighty, Job 32.8. that gives the wisd••m and knowledge of him, whether by, or without the other, which without the other ••an and often doth, to men born blind, give the knowledge of God, as those ad extra, can never do without this; for whatever knowledge men have of God its by it, and whatever is to be known of God by men it is, as the Sun by its own light, manifested by this of God in them only, and not by the outward seeing of a of a w••k, or writing ad extra, which cannot be seen themselves (any otherwise then as Bruits may behold them bodily) without not only the faculty of the rationall wind, which is the Eye, but the Light from God also to manifest the object to the understanding which light is not Eyes (quoth I. O. p. 77.) 'tis not the visive faculty or understanding it self, but ano∣••hing, a b••am of light communicated from the holy Spirit to the under∣standing, for the removall of the dark shades that are over the mind,

whereby it is led to see and judge of Truth, as men see by the Suns light, or else they cannot, though they have Eyes (Howbeit elsewhere, Ex. 4. S. 18. to the shamefull contradiction of himself again, I.O. sayes, this light is the Eye of the Mind; Lumen hoc est oculus mentis; and S. 3. Lux est facultas illa intelligendi, Opsis dianoias, omma tes psuches, ophthalmos dianoias; making light and sense, or the visive faculty as one, whereas before he had said, one was not the other, O Rotas!) for where both these are not, viz. Eyes and Light suitable to the object, and the one exercised, and the other improved also, deest aliquid intus, still somewhat within is lacking, either Eyes or Light, (or as 'tis in such as have not forfeited those) wil∣lingness to see when they may, and men can no more see God by the letter, nor his works without, then Beasts, that can with bodily eyes discern both the Skies and the Scriptures; and in a word, unlesse the light within ma∣nifest this, and it be heed by men also, though there be both Skies and Scriptures without, obviated to men without, and that faculty of the understanding also within, yet can men in their minds come to no more true knowledge of God, then they can without the light of the Sun with∣out, which manifests them and it self also, see the outward Sun, and materiall Heavens with the outward eye: not only the faculty of sight in the Eye, and also a light to shew the objects needful, (else, as T.D. himself sayes, a blind man might see when there is light, and a seeing man when none) but a third thing is needful too, i.e. an Eye opened to the light, and to the object, else he that hath Eyes and light too, may shut his eyes and not see it: And as whatever is to be known of God, is to be known by that light within, or not at all; so by it are men capable to see and know, taliter qualiter, in such measure as they have of the light, not only some things, sins, duties, divine attributes, as T. D. dimly and diminitively delivers him∣self about this, but also, as they grow in it by degrees, everything, as well as any of the things of God (To Gnoston) that are knowable, or to be known of him by man to his own salvation; I say, in such a degree (which va∣ries not the case) as men have of it, they may come to know all things answerably, taking head to it, and doing the Will of God as revealed in it, and that not naturally, as by the help of a naturall light (as our Natu∣ralists or meer Animall Academians call it) but spiritually, as by such or such a measure of the spirituall light, that flows, not as I.O. sains, and T.D. would fain seem to make it also, as the rationall faculty it self, a Principiis Naturae, but from God, Christ, and the Spirit into the minds of men; and in such wise as they know any thing in that, they know it spiritually, by a supernatural, and spirituall, inward, immediate Revelation of it to them by God himself, whereupon (contrary to that Vsteron proteron of our carnal, naturall, and litteral Preachers, who say that is supernaturall knowledge only, that is attained to by reading the letter, which letter with I. O. T.D. and the rest, is the spirituall light, and that but naturall which comes from Gods own Light into all mens Consciences, which Light they will by no meanes allow to be called spirituall, but 〈◊〉〈◊〉 naturall) I affirm that to be but the naturall knowledge of the meer Annuall, naturall man, that is scrued out by the improvement of their naturall faculties of reading, remembring, &c. in their Academicall, Arteficiall Scrutinies into the Scripture; which

naturall knowledge (though theirs, who wrote the Scriptures, to be by immediate spirituall Revelation I deny not) abounded among the Iewish Doctors, Scribes, and meer naturall Rabbies, that stole the true Prophets words, yet knew not God spiritually by hearing his words, which are Spirit, nor by that spirituall Revelation, or inward immediate reception of ought from his own Councell, Light, and Mouth, from which only comes the true spirituall understanding, little lesse then it doth among our mo∣dern Ministers of the Letter, who, not coming to the Light, know as little of the Spirit, & of God, who is a Spirit (though they read and preach he is a Spirits from the Letter) and as little of the Mystery of the Gospell (spiri∣tually) as they.

Though then I. O. and T. D. both call the common Light in mens Consciences, whereby they know much of God, of his Will, as to mar∣ter of sin and duty, and of his divine Attributes, Iudgements, &c. and all the knowledge that comes thereby, but naturall, and call the Letter, and all the knowledge that comes now by reading of that, only spirituall; see T.D. p. 1, 2, 3, 5. of his 1. Pamph. p. 1. 3. of his second, by the Statutes and Iudgements given to Israel (which with T. D. is the outward Letter of the Old Testament) are meant the supernaturall light or knowledge of the Gospell; but Rom. 2.15. which speaks of the Light or Law in the Conscience, is spoken (quoth he) of naturall light opposed to the knowledge of the Iews. And I. O. p. 77. The Scripture is a morall and spirituall, not a naturall light: But that in all mens consciences he calls, p. 42. the light of Nature; and p. 47. where he calls that from the light a naturall Knowledge arising from the innate Principles of Reas••n, and that which is from the reading of the Letter, a supernaturall Revelation; Ex. 4. (where how to the contradiction of himself he also calls it spirituall and not naturall may appear anon) S. 15. speaking of the Qua. negant lumen hoc naturale esse aut itadici debere sed a Christo & Spiritu Christi esse, they deny this light to be naturall, on that it ought to be so called, saying, its from Christ, and the Spirit of Christ, S. 17. Lumen internum omnibus commune natu∣rale est, The Light within common to all is naturall; and so proceeds, in suo genere, to prove it: Likewise I. T. and R. B. say the same, p. 33. it is yielded, that there is naturall light from Christ, given every man: Such light as Christ, as Mediator, conferrs not on every person, but all sorts of men, is termed supernaturall: So p. 40. and elsewhere they call it, light by nature, and humane light: Yet I say the quite contrary, the Letter, and the know∣ledge it gives, is the naturall, as I have shewed above, by which wicked men, that corrupt themselves also in those things, come to know natu∣rally, and not spiritually, nor savingly the mind and will of God, ex principiis naturae, by custome, often use, and memory, &c. as brute beasts may by out∣ward observance and custome know somewhat of the mind and will of man, Iude 10 but the light in the Conscience, some of which all have, and the knowledge that comes thereby is the spirituall, supernaturall, and not the naturall light and knowledge; 〈◊〉〈◊〉 this in the Power of God I trust in brief to make good against you all; though enough hath been said afore to any but such as you, that will look for more proof of it then wise men would do.

One Argument, by which its evident to all that are not blind (as ye are) that the Law in the Heart, or Light in all mens Consciences, is not naturall, and so consequently is spirituall, is even this from whence T.B. concludes it naturall, viz. because opposed to the knowledge of the Iew••: of the Iews knowledge by the Letter was but naturall; The light within, and knowledge by that being opposed to it, must be not naturall, and so consequent∣ly spirituall; but that was but naturall, for they were mostly but naturall men, and worse, as they are at this day, persecuting and opposing ever the things of God, Christ, the Gospel, and the Spirit, and all that are born after it, and have the spirituall knowledge of the mystery by it, as the naturall knowers by the Letter do at this day; and that the natur all man discernes not any otherwise then naturally, and not savingly, and so not spiritually the things of God and the Spirit, Paul tells us, 1 Cor. 2.14. and T.D. also tells us, p. 3. of his 2. Pamph. from that very Text of Paul, where he gives this irresistat••e Reason for it also, Because they are spiritually dis∣cerned.

Whence I take occasion to argue further thus; viz.

Argum. 2. That Light which gives to discern savingly (as heeded) the deep things of God and the Spirit, which none but the Spirit of God and Christ searches out, knows, and savingly reveals, and which, as to salva∣tion, are not by the naturall man, but spiritually, and by the spirituall man only discerned, who hath the mind and Spirit of Christ, must be not a na∣turall, but a spiritual and supernaturall light, and the knowledge that comes by it is not natural, but supernatural and spirituall.

But the light in the Consciences of all gives to discern the deep thing: of God, & the Spirit in some, i.e. in such a measure as its heeded, which none but the Spirit of God searches, &c.

Therefore it, and the knowledge that is by it, is not naturall, but super∣natural and spiritual.

The Mino, which our sore-named Divines do deny, is as evident to such as live in the light, as the light it self is, and not a little of it evidenced by their own handy-works who oppose it.

Two Particulars there are in it to be proved; 1. That the Light in all manifests or gives (as heeded) to discern in some measure the things of God and the Spirit. 2. That (as heeded) it manifests them sa∣vingly.

As to the first, I need go no further then your selves for witness, we have it under your own hands; T: D: p: 1: Pamph. confesses of that light, of which all men have some, that thereby all discern, not may sins only, which are the works of the flesh, which the letter sayes are manifest (not by it self, but) by the light Christ gives, Gal: 5: compared with Eph. 5•• 13, 14: but also many duties, and severall divine Attributes. Now mens duties to God, in matter of declining sin, eschewing evill, and doing good, and Gods divine Attributes are things of God and the Spirit, or else neither I, nor those who wrote the Scripture neither, know what the things of God and the Spirit are; for they tell us, that our duties of Love, Ioy, Peace, Meekness, Long suffering, Temperance, Patience, and such like, are the fruits of the Spirit, and that not fulfilling the lusts of the flesh in the sins of adultery,

fornication, uncleanness, lasciviousness, hatred, wrath, strife, envy, drunkenness, revellings, and such like works of it, is the fruit, effect, and issue of walking in the Spirit; and if these, Love, &c. be not things of the Spirit, excuse me if I say the Spirit which moved them to write that Gal. 5. knew not his own things himself; and if ye say that Gods Divine Attributes, Mercy, Iustice, Iudgements, Truth, Holiness, are none of his things, excuse me also, if I favour not foolish fancies so far, as to spend time, pains, and paper to prove they are to them, which is so clear, that 'twere as idle a thing to make clearer then it is, as 'twere to light a candle to shew a blind man, qui ad s••∣lem caecutire vult, that the Sun shines: And that the light doth manifest not only sins and duties, but the said Divine Attributes also, as we have had T.Ds. witness against him, so let us take I. Os. testimony against himself too, and then we shall be pretty well as to that: Which I.O. preaches it out in print in two Tongues, lest one should not be loud enough, in English thus, p. 42.43.45.46.47. by the innate light of Nature (so he calls it) and princi∣ples of the Consciences of men, that indispensible moral obedience which he re∣quireth of us his creatures, subject to his Law, is made known; by the Light that God hath indelibly implanted in the minds of men, accompanied with a moral instinct of good and evil, seconded by that self-judgement which he hath placed in us, in reference to his own over us, doth he reveal himself to the sons of men; the Voice of God in Nature (so he calls it) declares it self to be from God by its own Light and Authority, there's no need to convince a man by substantial witnesses that what his conscience speaks, it speaks from God, whether it bear te∣stimony to the Being, Righteousness, Power, Omniscience, or Holiness of God him∣self, or whether it call for that moral obedience which is eternally and indispen∣sably due to him, and so shews forth the work of the Law in the heart, &c. Those common notions are in laid in the natures of men by the hand of God, to this end, that they may make a Revelation of him, as to the purposes mentioned, and are able to plead their own Divine Original (Mark, of Divine Original here, in-laid by Gods hand, yet anon, flowing ex principis naturae) without the least strength or assistance from without; and in Latine, Ex. 4. S. 14. Non tantum mul∣tae Coinat Enn••iai, &c.—Englished thus, Not only ma∣ny common notions and principles of Truth abide fixed in the understanding, by the efficacie of which, men may discern some divine things, and discern between good and evil, but also by the help of the Conscience take heed to themselves, as concerning many duties, with respect had to the Iudgement of God, which they know they are liable to: Moreover, this Light in all at years of understanding, by the consideration of the works of God, Creation, and Providence, manifesting his Eternal Power and Godhead, and in some by the Word preached, may be im∣proved and confirmed; but how far this Light can direct, stir up, and provoke mens minds to yield obedience to God, and they by it be left without excuse, it pertains not to this place more precisely to discuss. One of the main things per∣taining to this point, about the Light to be discussed among the rest, yet I. O. I believe was afraid to thrust his fingers too far into the fire here, for fear lest pr••ying too narrowly how far the efficacy of this Light extends, he should, being forced to see somwhat that he is loath to see, both loo••e his cause, and open his conscience too wide, and therefore would wade no further there.

I need not open it to him that is not defective in his naturals, how in all this as, if not more abundantly then T. D. in that above I. O. con∣fesses, and witnesses to the truth of the first part of my minor Proposition; viz. that the Light in the Conscience of all, as heeded, gives the knowledge of those things of God, and his Spirit, which the Spirit of God only knows, sear∣ches, and shews, and reveals to such as wait in his Light, to have the mind of Christ manifested in them therein, which the natural man, by a natural light, cannot so know and di••cern. Only

Ob. If it be objected, those are the deep things of God there spoken of, 1 Cor. 2. which your Light in the Conscience of all is too shallow to search out; yea, the glorious things of the Gospel it self, the mystery of which T.D. who knows it not yet himself, for want of turning to it, sayes by that Light within, All know not, and the natural man discerns not.

Answ. That the natural man, which is he that leans to the Letter, and his own understanding, and looks not to the Lord in his own Light and Spirit in the heart, as spiritual men do, and in the doing of which, men of natural become more and more spiritual, de facto, discerns no otherwise then naturally, not savingly and spiritually, I still grant, but a non esse, ad non posse still nil valet: Our question is, how far that Light (heeded) a∣vails that way; which I affirm is so far, that according to the measure of it in men, and their attendance to it, it leads gradually (as the Light and Spi∣rit, and anointing of God is said to do, such as abide in it, as it in them) into all truth, the knowledge of the very deep things of God and the Go∣spel, a dim shallow sight of which it gives to such as turn to the least beam of it in them: E. G. the Iudgements of God, are one of the deep things of God; thy Iudgements are a great deep, Rom. 11.33. His Judgements and the wayes of it, and Wisdome of God therein, are a depth: O the depth••hewr uns••archable his Iudgements, his wayes, past finding out? No natu∣ral man, by the improvement of his natural understanding in reading the Letter can know them; Israel did not, who had the Iudgements and the Statutes in the Letter, for want of looking to the Light and Spirit any more (excepting the few spiritual ones, and children of the Light, that were ever hated among them) nay, nor so much as many Heathens that had and heeded the Law, or Light in the Conscience, yet had no Law in the Letter, but were more sottish, stupid, fearless of God, ignorant and pro∣phane, then the Heathen, among whom the Name of God was blasphe∣med for their sakes, insomuch that Paul saith, Rom. 2. the very uncircumci∣sion, as to the Flesh and Letter, doing in the Light, by which they were made a Law to themselves, by nature (not corrupt nature, as T. D. thinks, nor by the pure nature, in a measure restored, without, or abstract from the Light, the things of the Law) were better to God, then the literal professing Iew, and more just and justified, to the very judging of them, who by boasting of the Letter, and Circumcision without, broke the Law in the heart, and less lyable to wrath then the other; which shews how God counts more on obedience in Morals, Spirituals, Evangelicals, without the Let∣ter, and literals, then on all Burnt-offering and Sacrifice, and lifeless con∣formity to the Letter.

Yet the Heathen themselves, by the Light in the Conscience (though

videntes meliorae by it, they did mostly deteriwa sequi, see much, and do little) at least came to know in a measure within themselves, the very righteous Iudgments of God, that th••se that did such things as they did, are worthy of death, Rm. 1.32. And thou I.O. confessest the same in thy words above-recited, Iudicio Dei se subesse cogu scunt; and the Light with∣in, and moral instinct of good and evil by it, seconded by a self-iudgement pla∣ced in us: Yea, Ioh. 16. The Light and Spirit of Christ, the Saints Com∣forter, that walk in it, is in the Office of a Convincer to the world, of Sin, and Iudgement, & the Law, which is the Light in all, is spiritual, Rom. 7.14.

Ob. And if ye say we grant that, but what of the Gospel of the Righteous∣ness of God, and the riches of his Grace in Christ, and what of Christ can be known in that Light?

Answ. If ye will needs count the Iudgement and wrath of God, which is a depth unsearchable by any that look only in the Letter, which only tells of his wrath, or by any, save such, as, living in the Light, have come to feel it within themselves (for who knows the power of thy wrath? saith the Psalmist; none, say I, but such as waiting in the Light, have felt the weight of his hand, while Judgement and Condemnation passed on their evil deeds) I say, if ye will reckon Wrath, Iudgement, and the Mi∣nistration of Condemnation, none of the things of God, none of his deep things, nor the things of his Spirit and Gospel, because your eyes are out; but reckon it to the Law or Old Testament only, and not to the Gospel, to which yet it truly belongs, or New, which is the ministration of righte∣ousnesse and mercy: Yet I answer further, that not only Iudgement and Wrath, but the Righteousness, Salvation, Mercy, and Grace of God in Christ, and Christ himself is preached and revealed in the same Light, in which the Iudgement and Wrath is revealed; as it is the effectual work of the Law in the h••a••t, to accuse, reprove, and condemn him that doth evil; so (V••sinet Apello, I appeal to your selves, who assert it is) is it not its work to excuse, acquit, justifie him within himself, who declines the evil, and does the contra••y Good? Is there true righteous Iudgement done, where as well mer∣cy, comfort, peace, and acceptation with God is not ministred to the innocent (though Abimelech the Heathen) when they are found in integrity of heart, to Gentile as well as Iew, as terrour, r••proof, rejection, and wrath to every soul that doth evil, Iew or Gentile?

Beside, say not the Texts afore-cited, that the Spirit convinces the world of Righteousness, as well as of sin and Iudgement? and that in the same Light (which is indeed the Gospel, and call'd by Paul so, and the Power of God unto Salvation) in which the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, that withhold the truth told them by God himself, and his Light in them, in unrighteousness; the Righteousness of God also is even therein revealed, from faith to faith, among the Iust, that turn to, and own the Light, and live by faith in it, Rom. 1? I know and see how (page 3. 1 Pamp.) T: D: would make a difference, if he could tell how (that he might maintain his natural, or rather su••te, natural di••course about the meer naturalness of that Light, that shews Sins, Duties, Divine Attributes) be∣tween that one Light (say I) in which the wrath is revealed, and in which the righteousness is revealed, where in answer to that unanswerable saying

of Paul about the To Gnoston Tou Theou, when G.W. used it against him thus; Thou sayest 'tis meant of a Natural Light, whereas 'tis said to be the knowledge of whatsoever is to be known of God, Rom. 1.19. T.D. replyes thns sillily. the Apostle intends, that what might be known of God without the preaching of the Gospel, was known to the Gentiles, verse 16.17. 'Tis by the Gospel that the righteousness of God is revealed.

Rep. As if we must think the Apostle in that phrase, Whatever is to be known of God, is manifest in men, excluded and excepted the Light of the Gospel, and inward Word, of which he talks elswhere, Rom. 10. That its nigh to men in their hearts: And Col. 1.23. is preached (viz.) in every crea∣ture under heaven, and meant only some nescio quid, I know not what kind of manifestation that hath nihil commune cum Scripturis, holds no Analogy with the Scripture, because T.D. makes his shallow sensless say-so on the place, whose Reply (but 'tis his usual way, when he has nought else to say, to make what additions to, and alterations of a Text he pleases, and then to say, when there's no such matter either expressed or implyed, it intends so and so, or it intends not so, though so said; God indeed in many Texts makes offer of Salvation to all, but intends it only to a few; by All, is meant Some, by in us, in Christ, and many of the like sort) is not worth any other Reply, then to tell him, it's not worth a Rush; and G. Ws. saying to him out of Paul, stands o're T. Ds. head still, for To Gnoston, what is to be known of God, is any thing that tends to mans Salvation, without such an ex∣ception as T.D. adds, to the making of Paul there (as he does God and the Penmen in many more Texts) dissemble, like to T.D. himself, so as to speak one thing, and intend another, that destroyes the very sense of his own words.

But saving T: Ds: mis-meaning of that matter assuredly enough, the same that reveals the wrath reveals the righteousness (& retro) and that that re∣veals the righteousness is a measure of the light of the Gospel of Gods rich Grace and Goodness, that is given to Impenitents, to lead them to repentance if they obey it, and so to forgiveness and life, or otherwise to leave them without excuse, when having trifled away the time of Gods long-suffering and forbearance, in rebellion against the light, God comes in his righteous Iudgement to take full and finall vengeance upon them: Whereupon it is called the riches of Gods Goodness (which is never the lesse to them, though they perish in their wills) even to them that yet despise it, by which they are not left without faithful reproof, and warning within themselves, but are put in fair capacity for Salvation from the wrath, for the despi∣sing of which Light, that will not let them sin themselves to ruine, with∣out stopping them, till they be obstinate, they treasure up wrath to them∣selves against the day of it. Rom. 2.4.5. Despisest thou the riches of his grace, &c. not knowing that the goodness of God leadeth thee to repentance, &c.

Arg. That which is the riches of Gods goodness and grace to the very wicked that despise it, and perish, which would else lead them to repen∣tance and Life, must needs be a part of the Gospel, and its Light; but such is that which leaves, and is in all men, in the very wicked, leaving them inexcusable if they repent not by it; therefore that Light in all men, Iew and Gentile, good and bad, is a measure of the Light of the Gospel,

which ye puffers at it would fain shut up, from shining in common in al men, among a few such unhallowed Elect ones, and seeming Saints, as your selves; for that the Grace of God that brings Salvation, where it is, to such as put it not far from them, should be said by us, as it was of Paul, Tit. 2.11, 12. to appear to all men, is as damnable Heresie with you in us, as 'tis undeniable truth with you, as told by Paul: Yea, this ye are impatient at, that Pro∣clamation of Grace, and good will from God to all men, with true intent that all should have it, that are as willing to have it as God is they should, or otherwise then pretendedly, as you make it, should be made: And yet the Churl, that practises hypocrisie, and utters errour against the Lord, and (howbeit he sayes, Eat, O friends, drink, yea drink abundantly every one that thirsteth, Life, as well as death is freely and truly set before you, chuse Life, that ye may live, and welcome, Christ is come, that ye may have life, and that abundant∣ly) yet makes empty the soul of the hungry, and causes the drink of the thirsty to sail, by telling them that God freely proffers this to all, but in∣tends it only to a few, would be called bountiful and liberal for all this, but it must not be in the day that is coming, wherein the eyes of such as see shall not be dim, and the eye of the old Seer be darkened, the tongue of the stam∣merer tell the plain truth, and the mouth of the University Student be stopped, and the lips of the Lyar be shut up, Isai. 33.3, 4, 5, 6, 7, 8. This common Salvation, Iude 3. ye cannot digest, 'twas wont to be said, Bonum quo c••mm••n us eo Melius: But if I should say (instead of Pe••us) Bonum quo communius eo Melius, it were not more false Latine then the tale of a ten∣der of life from God to all men, intended only to a few, is the false Doctrine of our undoctor-like Divines, which false Doctrine they contradict and confute themselves in also, if once they could see wood for trees, as fast as another can well confound them, while themselves tell us of, not only a Special, but a Common Grace, which is the common distinction of the Schools; for if it be Grace (though Common Grace) it must be a Light, a Gift, a part of the Gospel of Gods Grace, out of which Gospel no Grace is, and such a part and gift too, as must at least, by its sufficiency to save such as improve it, put all in a capacity for Salvation, and not sufficient only to leave them without excuse, and aggravate wrath and condemnation upon them, o∣therwise that Grace is no true Grace or favour, or if it be, give me none of that Grace, take you (O ye Graceless Gravers of that Grace, whose Graven Image it is, that hath a being only in your imaginations) that Grace wholly to your selves, that is given for no such gracious end or purpose, as to put men into possibility of Salvation (as upon your principles of personal Repro∣〈◊〉〈◊〉, this common Grace does not) but only to render them unavoidably lyable to sorer condemnation, and fuller wrath, then they should ever have known, had they never had it.

But what e're ye carve to your selves in your own conceits, God had 〈…〉〈…〉 to the whole world, as well as to you choice sinners, and in as fair a capacity ••••ally to partake of it are the very Heathen, who by you are rep••obated by the lump, as your Antichristian selves, except ye repe••••, ••u•••• then I••••e by your books ye have ever, yet done, to a ••ound and sin∣•••• acknowledgement of the truth: Nor did God send his Son a Light 〈◊〉〈◊〉 the w••••••, that mostly perish in their wills to any such intent, that the

world it self should be condemned, but that the world through him might be sa∣ved.

So then its no less then a measure of the Light of the Gospel it self, a dram, at least, and degree of Gods Grace, and that not natural, but spiritu∣al, supernatural, sufficient for men, and saving to such as submit to be taught by it, which from God is imparted, and by his hand (as thou I.O. speakest) indelibly implanted in the minds of all men, whereby his things, and the things of Christ, and his Spirit, come by such as wait on him in it, to be both spiritually and savingly discerned. And

Ob. If ye object yet further (as some do) we yield that what is to be known of God, his invisible things, his Eternal Power and Godhead, Divine Attributes, and our moral duties to him, in declining moral evils, and doing much moral good, as to our Creator, eternally and indispensably due, are ma∣nifested in measure by that common light, but deny that any thing of Christ still, and of the mysteries of the Gospel is so, and so its still but a natu∣ral, nor a spiritual light.

Answ. Though what I said above from 1 Cor. 2. concerning the things that eye hath not seen, &c. and the deep things of God, which must be of the mysteries of the Gospel, might suffice; yet I shall add thus much more, viz. That it savours of little less then a little of that gross darkness which is to cover the earth, and its people, when the Light of God arises upon his own, to say that God can be known in, or by any Light, in which Christ first is not known: I know this is a Riddle to you Rabbies, and may seem to all sottish Seers as a piece of a mad mans Divinity, but I dare aver it to be truth, though I can't believe many of our English Infidels will be∣lieve it, till they see it so clearly, that they cannot chuse; for how many wayes of knowing God ye may coin to your selves, in your own conceits, I care not for knowing (for more then a good many ye have) but this I know, that if the Scriptures be true (as I know they are) which ye pro∣fess to be your Rule of Tryal for all things, there is noe true way of coming to the true knowledge of God, so much as a Iudge, much less as a Father, but one, and that is neither the Scripture itself, which tells of that way, nor any thing else, but Christ himself, and his Light, to whom God hath committed all Iudgement, which Iudgement he administers by his Light, be∣fore any see his face, as a Father, in righteousness and live: He hath given forth a Light to the world, whereby to know himself, but this Light is in his Son; he that hath the Son, and believeth on the Son, in whom is the Life, and his Life is the Light of men, hath everlasting Life; he that hath not, and believeth not in the Son, hath not life, though he is capable of it, but by the Light in which he stands condemned, the wrath of God yet abideth on him: So that whereas ye say there's knowledge of God, but not of Christ, by that universal, internal light, there is in truth no knowledge of God at all, but in the Light of Christ, who bears his Image, who gives forth the Light of the knowledge of his own glory in the face of Iesus Christ: I am the way (saith he, John 14.6.) the Truth, and Life, no man cometh to the Father but by me: The Father reveals the Son in men by his Light, before he reveals himself, Gal. 1.16. So that as no man knows the Son, but he in whom the Father reveals him, so no man knoweth the Father, but the Son, and he to whom the Son will

reveal him (as he will to all that wait and walk on in his Light) let him search ne're so long after, or in the Letter, Mat. 11.27. Ioh. 6.45.46. till he feel after him in the Light within himself, in which only God, who is not far from every man, though most men are far from him, is to be found Act. 17. No man hath seen God at any time, the only begotten Son who is in the bo∣some of the Father, whose out-goings from thence have been from of old, Mic. 5.2. as well in a way of manifestation of the Fathers mind to men, from the be∣ginning of the world, as in way of Eternal Generation, before the world be∣gan, Prov. 8.20. to 32. though T.D. not knowing the Lamb slain from the foundation of the world, knows not how to say Amen to this. See page 4. of his 2. Pamp. he it is, that by his Spirit and Light within, which the Letter only relates of, doth reveal him, Ioh. 1.18. Men must know Christ, i. e. in his Light which Cornelius was in, which is his day, that Abraham saw, whe∣ther they ever see his fleshly person, yea or nay, before they can know God, who is known in nothing but his own Light, the Son, who is known in no∣thing but his own Light, the Spirit, that comes from, and leads to him; so that to say, as a Professor of note said in a publike Assembly in Ireland, of a Friend of Truth, call'd a Qua. whom I know, having heard him speak, This man knows much of God, but little of Christ, is little less then a Bull that favours, for all the natural, literal knowledge of both, of little less then a spiritual ignorance in the mystery of both God and Christ.

And this gives me the hint to make mention of another Argument, That this Light is not natural which is in all, viz. because it comes from God and Christ into every creature, not by Crea∣tion, as the rational Soul, and its faculties of under∣standing, will, mind, memory, conscience it self do, and such properties as are, de esse hominis, whether constitutive, or consecutive, so that a man is no man at all, or hath not the essential form of a man, as distinct from the outward Bru∣tum, or Beast of the Field * 1.18 for a man may re∣main Phusicos, a natural man, or rather Psuchicos (as the word is in many places, where ren∣dred natural, as well as where sensual, 1 Cor. 2. 1 Cor. 15. Iam. 3. Iude 15.) a true animal, soul-ly man, a man that hath a Soul rational and sensi∣tive, though in its faculties defaced, clouded, darkned, benighted, and lost from the Lord, and his Light now withdrawn from him, even af∣ter the Light is kid from his eyes (as it was e∣ver at last from such (as to any life by it) who would not be led to life by it, while they had it; witness the Pharisees, and Ierusalem) and after he remains now irrecoverable for want of Light, to the primitive pure nature, which on∣ly loveth and obeyeth the Law, and delighteth truly in the Light.

The Light, then I say, comes from God and Christ into the mind and Conscience, not as the Soul, and its essential faculties of understanding, will &c. do, which with the Organical body, make that one compositum call'd man, that may be either in unity and communion with God and Christ, or in onmity and separation from them, according as he walks, or walks not in the Light that shines from them, but by way of immediate infusion from them into the mind and conscience (which of itself is a dark place, 2 Pet. 1.19. and destitute, as to the knowledge of God, without a measure of it) as a thing distinct and separable from the man in whom it is, and a witness against him, when he runs from the Will of God revealed to him in it, though eternally one with God and Christ, from whom it shines and flows (and not ex principiiis natura, as I. O. sayes) with whom it e∣ver sides, let the man go whether he will, never consenting to any, but condemning all iniquity committed by him, and counselling continually (whether heeded or no) before hand against it: And lastly; from whom it is as unchangeably inseparable, as the light beams and rayes of the Sun are from the Sun it self from whence they shine, with which they are in con∣junction still, whether this or that part of the world be actually enlight∣ned by it, or by the Moons interposing eclipsed from it, yea or no.

So that upon these considerations it can't be natural as I.O.T.D. I.T. R.B. deems it, but do nothing at all to the purpose in proof of it so to be. So that in further proof of it to be spiritual, and supernatural, and disproof of their proof-lesse position, that its natural; to save the pains and charge of laying them out at length, I lay down these following proofs, which wise men may argue out more at large, to their fuller satisfaction within themselves.

Argum. The Light in all Consciences shines thereinto from God, Christ, and his Spirit; therefore 'tis not natural, but supernatural and spiritual; for these two; viz. natural and spiritual, natural and supernatural, do tollere se invicem are inconsistently denominated of one Light, and that it is spiritual, is shew'd after also: The consequence I. O. denies not, but confirms, while himself Ex. 4. S. 15. opposes all Light that can be call'd natural, to that which is from Christ and his Spirit, * 1.19 and as for the Antecedent, that its from God, Christ, and his Spirit, is as evident from their own Confessions and Declarations; I. O. calls it the Voice of God, page 44. indeed he adds in nature, by which 'tis like he intends that which nature utters, or the voice of nature; but there is no Voice of God, which is natu∣ral to man, that I know of; he that finds out that Chimera, must have it in the nineth Chapter of no where at all, or else in the tenth of Go look it, for he will never meet with that monster in the Scripture, nor in any rule of right reason: Indeed Nature may be said to have a voice, as well that of man, who is fearfully and wonderfully made, as that of the natural, material Heavens, all which declare suo modo (ut prius) the glory of God the Maker; nor is there speech or language where this voice of nature is not heard; but that this voice of nature, is the Voice of God in the Conscience, or that Light within he speaks of; or that the Light or Voice of God in the heart, is a

Voice of God, de esse hominis, essential and natural to man, credat A∣pella.

He calls it, page 43.45. A Light God hath implanted in the minds of men, that which speaks to man from God, of a Divine Original, and such like terms as are exclusive of its being but natural (for himself pleads the Divine Ori∣ginal of the Letter, as now, which yet is not of so immediate a Divine Ori∣ginal by far, as the Light by which God speaks nigh in the heart; for at first it came to men from him through the hands of holy men, and now to us rem••tely through the hands of how many unholy men we know not, in proof of its being a true spiritual, and not a natural Light) and also exclusive of its being the mind and conscience it self, as some call it, saying, it's Conscience, it's Conscience, when as it is as distinct a thing from the mind, understanding, and conscience it shines in, and as little essential to it, as the candle is (respectively) from and to the dark room wherein it shines: But this that God by his Light within shews something of himself to all, is not much denied by you, nor are ye easily perswaded by us, but that all that is but natural still; but ye deny light in common to all, coming from Christ and his Spirit, which though I have shewed so plainly above, from Iohn 1.9.16. 1 Pet. 3.19, 20. Col. 1.23. where Christ is said by his Spirit to have strove with, and preached to the Spirits in prison, in the world of old, to convince the world, and enlighten every man in it, and the Gospel to be prea∣ched in every creature; yet a word more with you here as to this; let us see how far your selves confess to it, and deny it.

T. D. confesses, page 4.1. Pamp. or at least denies not the Gentiles to have been enlightned by Christ (as God) before his coming in that Body at Ierusalem, but it seems denyes he did, or does enlighten all (as Christ) and I. O. sings much what to the same tune with him, Ex. 4. S. 25. saying, Nihilnon naturale, nihil spirituale, nihil specialiter a Christo mediatore emanans communicatum, &c no Light that's spiritual, none but what is natural flowing, or no Light shining out from Christ (as Mediator) nothing but what men, yet destitute of all saving knowledge of him, may have without Christ, and apart from him, is mentioned Rom. 2.14.15. and Ex. 4. S. 17. Christus sub nulla, &c. Christ in no case hath vouchsafed saving light to all and every man; in all which sayings I. O. seems to confess with T. D. that God indeed, and perhaps Christ (as God) may vouchsafe to all Lucis cuasdam scintillulas, reliquias nonnullas Primitivae lucis (as he diminutively speaks) Some relikes of the first Light man was lost from, some small sparks of light, &c. to all men; but these are but meerly natural, nei∣ther supernatural, spiritual, nor saving, or sufficient to bring men (however heeding them) to any saving knowledge of God; but as for Christ (as Christ) the Mediator between God and Man; there's nothing, no Light at all that's saving, or by the best improvement of which, that can be made, they can possibly come to Salvation by him, so much as vouchsafed by him to all, or to any, but some Elect ones. Yea, Ex. 4. S. 11.12.13. Chri∣stian, &c. That Christ doth not indue; and savingly enlighten all, and every man, but some only that is the Elect, with that Divine Light (in re∣spect of which we confess him to be the Light of the world, and consequently of al men) is so ascertain'd from innumerable Testimonies of Scripture,

and the experience of all Ages, that he must even be blind and destitute of all spiritual understanding, that shall once dream to the contrary: And S. 17. Lu∣men hoc, utcunque ei attendatur, non est ullo respectu salutare sed in ribus-em∣nibus divinis, finem ultimum quod attinet, meraetenebrae & caecitas; This light howsoever attended to, is in no respect saving, but in all divine things as to the utmost end, meer darknesse and blindnesse it self: thus these men; and the same in effect is asserted by R: B: and I: T: as will appear more by and by.

I must therefore down rightly address my self, as the Lord shall lead me, not minding the method so much as the matter it self, to reply to all this stuffe, whereby T: D. and I: O: I: T: R: B: in speciall, who as Generals to other blind Guides of poor, blind people, against the Qua. strive to storm the plain Truth out of dores.

And to evince it, that some measure of that true, spiritual, and (if attended to and improved) saving Light and Grace, in respect of which he is said to be, the Light and Saviour of the World, which is spiritual Light) for in the same senses, men are said to be darkness, are they enligh∣tened (quoth I. O,) but without controversie the men, the Spirit speaks of, Iohn 1.9. were not naturally blind, but spiritually darkness) is vouchsafed, and shines from Christ (as Christ the Mediator between God and man) even to all, and every man in it.

First I shall follow on in the way I was going on in to clear it, that Christ (as Christ) the light of the world, by his light and Spirit, and not (as God only) enlightens every one, in the proof of which the rest is all concluded, though yet I may grow on to take notice of the rest in particular also.

And first I shall minister the Truth to you from that Text, which you Ministers against the Truth do so mangonize among you, as to make nei∣ther more nor lesse then just as many meanings of, as ye are men; for between you Four there are Four senses put upon it, whereof though some of them, in terminis, are true enough to serve Truths turn against you, yet as ye mince your matter in the minds, and as ye mean and wrest your own true words, as well as the Text it self, the wrong way, there is never a one of all four that falls fully upon the white.

That Text is, Iohn 1.9. That was the true light, which enlightens every man coming into the world.

That the true Light here spoken of is Christ, and the light that comes from him, which Iohn Baptist, a shining light in his season, but inferiour to him, was not, but only bare Testimony to, in whom is Life, and whose Life is the light of men, that shineth in that darkness, which comprehends it not; and so consequently not a naturall, stuens ex••••••piis naturae, much lesse as natural to man as his Intellect, Mind and Conscience it self, as I. O. sayes that Light which all have is, (Ex. 4. S. 18. Lumen h•••• est naturalis propria & niseparabilis mentis & conscientiae vis & efficazia; eculus (and yet, p. 77. light is not eyes) & acies me••tis est. St lumen hoc non 〈◊〉〈◊〉 naturale, neque intellectus neque mens neque conscientia homin naturalis est) and insufficient, but a spirituall, supernaturally and all sufficient Light to save all ••••ch in whom it is, in case they believe in it, is a truth, which as it is

undeniable in it self, so I never yet met with any, Minister or other, that was so deeply darkened as to deny: Yea I. O. positively affirmeth it to my hands, Ex. 4. S. 24. Lucem & illuminationem quarum hic loci mentio facta est Spirituales esse a••que ad renovationem gratiae, non naturales atque ita ad creationem pertinere apparet, &c. It appears that the light and illumina∣tion, mentioned John 1.9. are spirituall, and pertaining to the renewing of Grace, not natural, and pertaining to the Creation: So that were there as little as there is much to be said beside, all those particulars (if the universality of it hold but as well from the latter part of the verse) stand proved without any more ado: the Question then which alone we are concerned to en∣quire into, is, Whether this Light (which, as I. O. sayes, Ex. 4. S. 19. non est salutare cum sit naturale, so I contrary, non est salutare cum sit salutare) be so common to all, that every man that cometh into the world be enlightned with it in some measure, yea or no?

Now we have the expresse words of the Spirit on our side, and are sure enough (as to our selves) that we have the mind of Christ in them also, which is but one; but on their side are their own senses, minds, and meanings, which are so many, even no lesse then four to that one of ours, which most properly answers to the words, so that if they can't carry it by weight, yet they hope to have it by number, and chuse to out-word us since they see they cannot out-weigh us, hoping that several senses may well stand and take place against one single one; but as a dram of ho∣nesty, and naked simplicity, is to go further then a deal of subtilty, and hypocrisie in the dayes that are coming, so one of the Qua. proper constructi∣ons of Scripture will be preferred by honest people before a four-fold impro∣per one of the Priests imposing: The Qua. are in possession of the plain Terms of the place, and of that meaning which most properly answers to them, saying, That by every man coming into the world, is intended, ho∣nestly and plainly, truly and properly, without dissimulation, every man in∣deed, as 'tis there expressed, and that the Spirit meanes nakedly and truly what he sayes; these stand proking, pelting, and stickling, with a company of stones, and sticks, and strawes to storm the Qua. out of the strong Hold they have in it.

1. As for T. D. he lets fly out of the Devils Bow (in which he shoots, which L. H. hath unstringed and enervated not a little as to many false matters of fact he charges the Qua. with, by his discharging at them out of it) no lesse then three severall senses, or senseless shafts, viz, two p. 6 and one p. 36. of his 1 Pamph. every of which has truth in it, as to the termes he utters himself in, but so false, as he pinchingly intends by by his own words, that all three of them, put together, do not reach far enough to make up the whole truth, that is there intended, and so by short shooting he loses all.

His first sense is this; viz. That Christ enlightens every man that is en∣lightened.

Repl. So say I; that makes for us, that is every man without exception; for thus I argue (shooting back T. Ds. Arrows against himself, who over∣shot himself in one sense as much, when he gives this sense to that place, in his words, by which he gives us the cause, as in his minde he under∣shoots

the Truth in another, for he meanes not by them (though his phrase imports it) that every individual man is inlightned.

Christ enlightens every man that is enlightned. But every individual man is enlightned. Therefore Christ enlightens every individuall man.

The first Proposition is T. Ds. own; the Minor, viz. That every man is enlightned with some light, is his own grant also, p: 1: where he sayes, We grant, that every man hath some light, by which he discernes many sins, and du∣ties, and several divine attributes: So that let his meaning be what it will, if he meanes as he sayes, (as it is fit he and and every honest man should, and as the Spirit does) we have his own words, as well as those of the Text, on our side also against himself; therefore T. D: if he own himself, must (of all men) own the Conclusion, viz, That Christ enlightens every individuall man.

2. Whether T. D. saw any advantage he had given us by this sense thus expressed, or no, it matters not; but expressing his mind, as to the inter∣pretation of this Text, p: 36: there he adds a clause, by which he imagines he mends the matter, and so he does, as much as one that makes it never the better; for there he shoots out his sense thus, That Christ enlightens eve∣ry man, who is (spiritually) enlightned.

Repl. Which is very true, yea so say I again; but this Arrow does no execution against us, nor that universal sense in which we expound the words, according to the universality of their expression; of which it is no way at all exclusive; for what though Christ enlightneth every man that is spiritually inlightned, it doth not follow (unless T. D. had said, as its like he meanes, but that his sayings and meanings so seldome agree together, that he measures the Spirit also by himself, as saying one thing, and meaning another, and so would set the Spirits words and the Spirits meanings at odds, and together by the eares against themselves) Christ en∣lightens only such men as are spiritually inlightned.

Nor secondly, if he had said so, would it have followed, that every in∣dividual man is not enlightned, for of a truth every individuall man is not only enlightned, but also spiritually enlightned; for he that is enlightned to discern spiritual things, good or bad, spiritual wickednesses or spiritual righteousness, many sins, and duties, and divine attributes, which are all spiri∣tuall objects, and some of them some of those things of the Spirit, which the meer natural man, without the Spirits revealing, cannot know, because they are spiritually discerned, that man must be spiritually enlightned; so out of a better Bow then the Devils, even that of Iosephs, which abides in strength, I shoot back T: Ds: second Arrow again, thus against himself, as that which hath done us no harm, howbeit he meant it otherwise, it being in his mind to have mischief'd the Truth: viz. Christ enlightens every man that is (spiritually) enlightned, witness T:D: p: 36: but every individuall man is more or lesse even (spiritually) inlightned, i. e. to discern spiritual objects, which by the Spirits revealing them only, and not naturally, but spiritually only, or by the Spirit are to be discerned, witness T:D: again p: 1: therefore Christ inlightens every individuall man.

3 T: D: who hath mostly two, hath here a third string to his Bow, left the two first should not hold, from which he shoots thus, viz. He en∣lightens some of every Nation, Kindred, Tongue, and People, as the phrase is Rev. 5.9.

Repl. And this, however he meanes pinchingly, yet is true too, in terminis, that Christ enlightens some every where, a number in all Nations, as he ex∣presses it over again p. 36. for the termes (all) and (every one) are conclu∣sive continually of (some) but that Arrow reaches not far enough to wound our universal construction, so long as the termes (some) (a number) (many) without a (but) put to them, whereby to bolt out othersome which is wanting here (though elsewhere added and by and by to be talkt with) is not exclusive of all men, of every man, nor of any man; and so his bow and bolts shoots too short to hit the Butt still: Nor is the Phrase Rev. 5:9: which T: D: in his fancy, fellows, and Identifies with this in Iohn 1:9: like it in any wise, for one is (enlightens every man in the world) the other (Redeemed us out of every Nation, &c.) were it, Redeemed every man in every Nation; and made every man in every Nation: and Kindred, &c. a King, a Priest to God, &c. then it had been somewhat nee•• a Kin to it in∣deed.

Thus T: D: by his single self, with all his sharpest shafts, or sorry shifts, can make nothing stick to the gaining of any ground against us, nor so much as to stirre us a hairs breadth from our interest in it, much lesse to storm us out of the strong Hold we have in that high place of Scripture, wherein the Qua. stand over the head of the Serpent, to the bruising of it: Let us see (sith vis unita fortior) what the joyned forces of him and I. O. together can do, for they two, who fight as under from that Text in some of their several senses against the Qua. fall in together in one of their four or five senses (even that which hath the least sense and rea∣son in it of all the rest) and so of two make one most senselesse head a∣gainst the Qua. and the Text, and the Truth, or true sense of the Spirit, no lesse plainly imported and implyed to any, but that darkness which com∣prehends not the true light when it shines in it, then it is plainly end evi∣dently exprest therein.

That sense I shall joyn issue in against them both at last, but there lies on single sense of I: O: wherein T. D. joyns not with him, wherewith I. O. shoots out of the same Bow, as hard as he can, against us; though too short to hit or hurt us, the which must be shot back again upon himself first, in the service of the Qua. and the Truth, which it serves perfectly, while not at all themselves, nor their own false doctrine, and then I shall have the more Field-Room to fight them both in about the other.

The sense of I. O. which is not only his own neither (though T. D. appears not to own it with him) for I have seen others besides as himself seeking to shuffle off the Truth with it, is this, viz. Christ coming into the world inlightens every man; and this sense seems to be ushered in with a deal of p••mp and ceremony, as if I: O: was confident of carrying the cause by it, when it first Center'd within his conciet, and so intended to act his Triumph over the Qua. before his effecting of the victory: I shall set down some of his triumphant matter, wherein he marches on towards the Text,

where he meets us, and make some occasionall notes on some crosse whets to himself, and halts, and inter-feeres he makes by the way.

I.O: Videan••us porro quid contra garriunt Fanatici, ut que operam dent quacum ratione aliqua insanire videantur, &c. Ex. 4. S. 23, 24. Lets see (quoth he) what the Quakers prate to the contrary, and how they do their best to shew that they are not mad without some Reason; but they bring no new thing, they are old worn out Arminian matters they bring, a thousand times confuted already: they have nothing more frequently in their mouth then those words concerning Christ, John I.2. They never make a more horrid out-cry, then when they come upon this place; here they fain wonderfull triumphs to themselves, and not a little cast ignominy on their adversaries.

Repl. No otherwise, I say still, do we reproach, then as the Virgin of Sion, Isai. 37.21, 22. Despised, laughed to scorn, shook her head at the inso∣lent filliness of the haughty Assyrian, that reproached, blasphemed, exalted his voice and lifted up his eyes on high against the Holy One of Israel, in his Truth and People, o're whom he looked so superciliously, as if he would pluck them out of Sion by the eare••, when he was not so much as to shoot an Arrow, that should reach to do any execution there: No otherwise then as plain Ephraim, the people, and the honest hearted Sons of Sion are at this day, in the Spirit and Power of the Lord; to be raised against thy silly-seemingly-wise Sons, O Greece, and to be made against you Greekish Scribes and Dispu∣ters of this world, as the Sword of a mighty man, and a polished Shaft, and his Bow, and Arrows, and Battel-Axe in his hand, to beat down, aud break in pie∣ces the Horse and his Rider, and, as the Potters Clay, the works of them that turn Gods things upside down, so that it shall be said, Where is the Scribe? where the Disputer •• where is he that counteth the Towers, &c. Mich. 5. per totum, Zach. 9, 10: per totum: Isai. 33. 1 Cor. 1. And thanks be to God, who alwayes maketh us thus to triumph in Christ, and maketh manifest the sa∣vour of his knowledge by us in every place: which ye Doctors and Divines cloud and darken with your di••, dry Divinity, for we are unto God (though a stink to your unsavory selves) a sweet savour of Christ in them that are saved, and in them that perish through their hatred of the light that enlightens every of ••homs, without an illumination by which there were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to them for rejection of it: neither are we as the many 〈◊〉〈◊〉 that hu••ksterin•••• and deal decei••fully about the Word of God, for their own self ends, but as of sincerity, as of God, in the sight of God speak we in Christ, 〈…〉〈…〉

J. O. They say that Scripture Speaks of Christ, he therefore is the light, Christ is the light, and moreover be inlighteneth not this and that man only, but every man that comes into the world, that is, all men, and every individual of them, neither could anything be affirmed more clearly.

Repl. Neither could it in truth, but that the selfish Seers are all blind, and its ni••ht unto them so that they cannot divine.

I. O. That the Scriptures are to be interpreted (extorsimus) we have enforced it from own Adversaries.

〈…〉〈…〉 w••ll do 〈◊〉〈◊〉 thou say, extorsimus, we have wrested it from them by force 〈◊〉〈◊〉 how 〈◊〉〈◊〉 own the interpretation of the Script. (which is no way of any procure interpretation) may be interpreted by the same publick Spirit of

God that gave it forth, and by those that open it in the light of that Spirit; yet we never yielded it to you yet, nor never shall, that the Scripture is to be opened by that dark, private, narrow, selfish, sottish spirit of Satan, that in you lusts to envy against the truth; nor by that fallible Spirit that ye are searching the Scripture, and preaching out of it by, who your selves deny any man (as is above shewed) to be in these dayes guided by any infallible direction of the infallible Spirit of God: for that fallible Spirit of yours, which leads you into as many meanings on it well nigh as ye are men that meddle with it, (and more too sometimes, one man putting two or three senses (as T. D: doth) and two men no lesse then four be∣tween them, as I.O. and T. D. on one Text) does but make such a nose of wax of the Scripture, as may be and is too (whereby ye may see what a steady Rule ye have of the Letter without the Light) turned and twined by every of you into his own turn; till (as the Picture that every Passen∣ger had liberty with a Pensil to mend, what he thought and fancied to be amisse in it as he passed by, at last became a mishapen Monster) so the Scripture is scrued into such a multiformity of mens monstrous meanings, that he must be monstrously blinded indeed, within a while, who will not see a necessity of a more stable Standard to measure Truth by, then a tran∣sient, much mistranscribed, much more mistranslated, most infinitely misinterpreted Text, Letter, or outward writing can ever possibly be, which more stable Standard is that of the infallible Light and Spirit, not (as I. O. judges it must needs be, if not the letter) that pretended unerring Popes breast and bo∣some, and his infallible chair.

J. O. The sense of this place comes now in question.

1. Christ is light, to wit, in the same sense in which we have shewed God is light; he is light in respect of his essentiall Majesty, Holiness, and Glory; also he is light quatenus, &•• as he is the Fountain, Author, and Cause of All light, that is essentially, and efficienter, as the efficient of it.

2. Christ is said to be the light of men, not that light which is in men; he is the cause of all light, not all light, not that accidental and corrupt light, whereof we speak.

Repl. O yes, hear all manner of people, who is so blind (but I: O: him∣self, who is in suis Tal••••) as not to see how I: O: gives up his Cause by the way, while he is but upon his triumphant march toward the Text, before he touches it, whereabout the pitcht Battel is to be.

The grand Question, about which his Quarrell with the Quake••s is, is, Whether Christ as an Efficient doth enlighten all men, yea, or nay?

That all men have some light, are in some measure enlightaed within them∣selves, to discern sins, duties, divine attributes, moral good; and evill, the things of God and themselves, this is not denied, but abundantly affirmed by T: D: and I: O: specially, who oft o're and o're tell us of a Voice of God by which he speaks so in all men, that there is no need of other witness to evince it, that its God that speaketh; by which he reveals his Will, and that obedi∣ence which from us is eternally indispensably due to him, and abuudance more id genus, as abovesaid, then is fit or needfull here to be repeated•• Only the case sticks here, whether this come from God only or from Christ also (n•••• as God alone, but) as the true light of the World? whether Christ be the Effi∣cient,

Fountain, Author, Cause of this universal light, that is confessed to be in common in all men, without exception of any (unlesse Infants, and naturall fools.)

We say yea; Christ the true light of the World is the Cause of all that M••ght, whereby anything of God is to be known by them, that is at all in any, or all men.

T.D. & I.O. say no such matter; they'l fight with us before they'l yield to that, that Christ as the Cause enlightens all men; and we stand upon Iohn 1.9. Out of that strong Hold I. O. draws nigh in a very audacious, daring way to storm us; but behold, as T. D. in other cases, in ipso lumine, he stum∣bles at the threshold, before he euters the Garrison where our Guard is, he yields, falls down, and flatly consesses 'tis so as we say, in the••e words which are his owns Christus lux est eodem sersu quo Deum lucem esse demon∣stravimus. &c. Christ is light in the same, sense as we have shewed God is light: * 1.20 How is that? Thou mayest read it, Reader abundant∣ly in I. Os. 42, 43, 44, 45: p. where he shews how God enlightens, speaks in, shews himself and will, and their duty, even to all men in their own hearts and conscien∣ces. But what sayes he here? Expresly thus, As God, so Christ is light, not only essentialiter in regard of his own Majesty, Holiness, Glory, but effici∣enter also, quatenus omnis lucis sons, &c. as he is the Fountain, Author, and Cause of All light, he is the light of men, that is the Cause of All light: So then I. O. before he comes to the fight upon the place, sides with us against I: O: and his fellow T: D: so farre, as in effect to argue thus, viz. Christ is the Cause of all light, there is none but what he is the Efficient, Author, and Foun∣tain of, from whence it comes. But there is some light in every individuall man, therefore that light which is in, and where with every individual man is enlightned, is from Christ, as the Efficient, Cause, Fountain, and Author of it; and this is like T. Ds. confession, that Christ enlightens every man that is enlightned at all: which is no lesse then to ••ay, all men without excep∣tion.

Thus far hath I. O. confessed, and fail'd in his way to the attempt, and he had as good have lain still where he lay, as ri••e up again and fall; yet up again he gets to the Text itself, and from that he assaults us, Andabata∣••um more, blindly, and in the dark, on this fashion.

Non dicitur Christum, &c. J. O. It is not said that Christ enlightneth every man coming into the world, but that he coming into the world enlightens every man; for which sense, besides the Latine Tongue, he all along assaults the Qua. in, he repeats it o're in Greek also.

Rep. Itane? Is it so I. O. indeed as thou sayest? will it hold and carry itself clearly in thy own conscience, and singly, as in the fight of God, when thou readest the words in that order, wherein in the very Greek they stand in the Text, without shuffling and twinkling, that the Particle E••chomenon, coming, must relate to that word and Substantive that is furthest of all from it in the Text; i.e. to To P••gs, and not to that which it im∣mediately follows, and is joyned to, not only in order of place, but of construction; i. e. to Panta Anthropo••; that thou 〈◊〉〈◊〉 so positive and pe∣remptory in putting that drossy guilded gloss upon that Scripture? I do

not deny but that Erchomenon Eis Ton Cesmon, if it stood as neer to To Phos, as it does to Panta Anthropon, might (as to the Syntax) as well agree with that, as its evident by the placing of it, it rather now agrees with the o∣ther; were it En To Phos To A••ethinon Erchomenon Eis Ton C••smon O Photizei Pava Anthropon; as it is Panta Anthropon E••chomenon, &c. I would say more then I will now, in way of yielding to thy meer will, which thou standst for, more then Truth in this matter (howbeit, even then, as thou shalt see by and by, unless thou wilt still shut thy eyes, thou wouldst not have the strength of a straw more by it toward thy cause) but as now it is, I summon thee from the Lord God, and in his Name and fear, to read it o're once more solemnly, as in his sight and fear, before thou have run thy full Career yet into condemnation, and see whether it sway not that way we say, and be not cogent in thy own conscience to the very contrary, as to the c••ooked construction thou makest of it; being perswaded, that if preju∣dice have not already blinded thee well nigh perfectly to thy Perdition, that thou wilt rather consent to the sense wherein all Translators that ever I read of that Text into the English Tongue at least, and Expositors too (un∣less some two or three, who with thy self in these dayes, have happened to find and insist upon that silly sense, and conceited crotchet against the Qua.) do as one man agree to render it against thee, and with the Qua. viz. That was the t••ue Light which enlightneth every man coming, or every man that cometh into the world; and if thou wilt be so blind and obstinate, as in thy malice against the Truth and Qua. to withstand the whole current of Tran∣slators and Commentators, whom thou canst not but commend above thy self (as I veri••y believe not one of an hundred of those Schollars that are yet eminity to the Qua•• will do with thee, for all that esteem thou would••t stand in for One among them) yet what wilt thou get by the bu∣sness when all is done? Wilt thou gain one grain of ground against us by it, if we should give and grant thee to read it thy own wrested way, as we will not? Nay verily, though thou hast got nothing by thy naming of such a thing, but disadvantage to thy self many wayes; yet we (as thou shalt see) who will loose as little as thou getrest, as to the cause in hand, shall improve it to our advantage against thee more wayes then one, or then thou who mostly makest more hast then good speed, a••nt well a∣ware of; and indeed, as men that meddle to mend old Kettles that are fit for nought, do oft, instead of stopping one hole, make two; so hast thou by medling this way to mend thy bad matter against the Qua. made more work for thy patching self; so that with all thy ••inking and thinking, thou wilt never fasten thy tackling (which thou hast loosed by it) so well, but that at last it will all drop to pieces.

For first, Let it be noted down upon the score before all the world, how this I. O. rather then he will not maintain his malicious ends against the Qua. and the rich Gospel of Gods Grace, and true Doctrine of the uni∣versality of it, held out by them from God (not in pretence, dissimula∣tion, and mockage, as themselves do, saying, God offers life to all, but intends it only to a few, but in truth) will maintain that the Translators most, if not every one of them that have translated the Scripture into English for the use of poor people, have done not only ignorantly and blindly, but abusive∣ly

also, to the Text, and to this whole Nation to this day; for if there be one English Bible throughout the Nation that reads it otherwise then thus, as the Qua. read that Text, viz. The true light which enlightens every man coming, or that comes into the world; Let him that doubts go look it; I here profess I never saw any of our Translations, which were done by as wise heads as I.O. that ever Englisht it his way. 2. He disparages the grave Doctors and Commentators that himself so much accounts on; for Qui•• legi•• hae? who reads and expounds as I. O. does? vel duo, vel n••mo, some two, or none; but none that ever I saw of any, either An••ient or modern Expositors, of any nore or credit among themselves. 3. And so still he preaches it out, how by the Doctors, Scribes, and Scriblers about the Scri∣pture, the poor people•• and rich too of the Nation, that understand no•• H••∣brew and Greek, are abused, nosed, gulled, and befooled, being fain to be of that Faith still about the Scripture, and sense of the Scripture it self, which is their Rule of Faith, as their Pha••isaical•• Fathers are of, believing (as they do at Rome) as their Church, alias Clergy believes; who, if they hap∣pen to be out (as they are•• seldome in, unless Out be In with them, as In is Out with T. D.) the people, whose eyes all, as of one man, should be, as the true Israels are, Zach. 9.1. toward the Lord, being towards their Spiri∣tual Lordships the Clergy, do all as one man erre after them, and drop together in gross with their blind guides into the Ditch: And whereas all have hi∣therto (following the old Interpreters, who say the truth with the Qua••.) read that Text thus, The true Light enlightens every man that comes into the world; they (if I.O. may have his will against the Qua.) must now read o∣therwise.

4. Suppose we should for Tryals sake (and no otherwise will we) grant thee that the Greek Text, in respect of the words, as they may be construed, may equally bear I. Os. construction, as well as that of the Qua. and of most or all Translators and Interpreters hitherto, does not this then overturn the whole business thou so much buslest for throughout thy book, viz. the Greek and Hebrew Texts, being such a sure, fixt, steady, stable, infallible, un∣changeable, inalterable Rule, Canon, Measure, Touch-stone, Standard, for all Truth to be tryed by, and all Spirits, Lights, even that infallible one which gave it out, as well as any other, the infallible guidance of which thou deniest to be now in the world, or to be the stable Rule, Standard, or Direction about Do∣ctrines, Duties, &c. for verily if it be so, as in some places it is confes•• by me to be so far more clearly then in this (viz. Iob. 5.39. where Ereunate may be read either Indicatively, as a Complaint, Ye search the Scriptures, and look for life there (which is Christs mind there) or Imperatively, as a Com∣mand, Search ye) that one and the same phrase in the Greek may bear ••ivers constructions, from which, being differently construed, according to mens meer different conceits upon them, may arise not only various 〈◊〉〈◊〉∣ons and senses (such as T. D. gives when he sayes, it is either 〈…〉〈…〉, of else perhaps it may be so, and the word or phrase may import so, and may im∣p••rt so, &c. up and down in his book) but also such as are even contr•• y, contradictory, and absolutely destructive one to another; must not he then p••t out the eyes of men first, that makes them believe that which I. O. con∣tends and spends himself throughout his whole Book about, that not the

Light, Spirit, Word, and Truth of Christ in the Hearts and Consciences of men, nor any immediate Vision, or Revelation, of the old inalterable, infallible, eternal Will and Truth of God to man in his own heart, as he waits at Wis∣domes gates, at Gods own Mouth for counsell, is to be the Rule, but such an uncertain, doubtful, fallible, flexible thing as an external Text and Letter, that may be, and is, turned twenty wayes, and made to stand even in one verse many wayes at once, according as men in their foolish, vain thoughts are minded to thrust it? Art thou so benummed I. O. and hardened against this Truth, that the Light is the Rule, and not the Letter, that because the Quakers rell it thee, against whom thou art risen in wrath, therefore thou wilt not believe it, no not though preached to thee by thy own mouth, hand, and pen, as well as theirs? Quid cum iis agamus qui cum revera sinta∣deo infeliciter stupidi ut nulla neque ratione neque experientia erudiri possint, quasi tamen ipsi soli superent, vanaperswasione siderati, in contemptu eorum quae non intelligunt audaciter persistunt, atque cum Comicoillo clamant, dicat quad quis∣que volet nos exhae opinione non dimo vebimur, Ex. 2: S. 28. Read that to thy self I. O. if thou canst tell how, and see how thou loosest thy ground a∣gainst us one way, while thou seekest to gain against us another way by thy extortion of the Text, and thy playing Legerdemane about the Let∣ter.

5. Suppose we should (as for tryals sake again we will, not otherwise; for our Nay is stronger then thy Tea, as to this place) give thee thy own reading of that Text wholly to thyself, Jet's see what thou canst make of it against the ••ue lights enlightning every man, which is the thing thou deny∣est, and wouldest disprove by it: Nempe To Pan, hoc est, vere nihil; just as much, and not a jot mere then thou had •••• before: If thou wilt not read it the true way; ••ake it then in thy own, and make thy best on'r: The true light coming into the world enlightens every man; here is thy reading, which a∣mounts not to one attome more against every mans being enlightned with the true light, then if thou quietly, without quarrelling with the Quakers, read'st it with them thus; The true Light enlighteneth every man that cometh into the world: for it still proves, that every man in the world, since the true Lights coming into it, is enlightned by it: and all that thou thyself con∣cludest and entailest at the end of thy tale about it, is no more then an ex∣clusion of that part of the world that died before Christs fleshly coming into it, from being mentioned in this Text; for so run the words of thy Conclusion; (Ex. 4. S. 24. Ad maximam ideo partem humani generis, quaesci∣licet ante adventum Christi in mundum fato functa fuerit, non pertinet haec assertio.)

Therefore to the greatest part of mankind, namely, such as died before Christs coming into the World, this Assertion appertains not.

Repl. In which Assertion of thine, thou, according to the manner of Errour, which is a Quick-sand that, when men are once in it, sucks them in further, art sunk more over head and eares then before, considering thy meaning of thy own words: for how beit (if rightly understood) there are no men that ever lived or died in the World, who had a being in it be∣fore Christ and the true Light of the World, or Word, of which it is said, Iohn 1.1, 2, 3. It was in the beginning with God, and was God, and (as God) is not

denyed by any of you to have enlightened all men from of old before that Juncture ye count from, and by which men and all things were made, so that without it not any thing was made that was made, in which was the life, which life was the light of men, which shineth in the darkness (even the wicked, who are yet darkness) though not comprehended thereby. Yea, to the Wisdome of God, 1 Cor. 1. That leads men in the way of righteousness, in the midst of the paths of Iudgement, that it may cause those that love it to inherit sub∣stance, and fill their treasures, was the very beginning of Gods way, was set up from everlasting, and in being when the heavens and earth were founded, and esta∣blished, rejoycing in the habitable parts of the earth, and delighting in, and light∣ning the sons of men, ever since there were men, and blessing those that at∣tended to him, Prov. 8.20. to the end; and in all ages entering into holy souls, made them friends of God and the Prophets, Wisd. 7.27. And so thy Fancy and Falsity falls to the ground, who speakest as if Christ, as Christ, the Wisdom of God, and true Light of the World, did not enlighten any before that Ensa••co sun as thou speakest, or appearance of him in that flesh that died at Ierusa∣lem, for he was in the being of a true light to the World, though slain as a Lamb in men from the very foundation thereof, and such as walk'd in the beames of that which came from him, came up to the sight of his day, and glory, with rejoycing, as Abraham and others did, Isai. 6. and was the Christ, or Anointed One of God, to the doing of his Work, and shewing of his Will in the World, before any Letter was written of him, and before he assumed to himself that outward appearance wherein he died (or else how did Moses suffer the reproach of Christ in his dayes, who lived so long afore that bo∣dy, ye only know him in, was born? and how did Christ preach by his Spirit in Noahs dayes, if there was no Christ then come? 1 Pet. 3.2) and was the same light that he now is to the world; and so it is said in the Text thou so much talkest on, but that thou readest it at randome, as thou dost the rest; for its said, that was the true Light (in praeterito) which enlightneth (in presents) every man that cometh into the world, that which was the light be∣fore his coming in that flesh, that is the light which now enlighteneth (as it did then) every man, and that that it was it ever will be, O On, kai O En, kai O Erchomenos, Rev. 1.8. he that before then was come, and then came, and is come, and comes, and is to come, from the beginning to the end, the first and last, the light of men, and life of such as will be lead by him to it, the only way for all that have life to walk in, whose light all they that hate, love death.

Yet if it were so (as God forbid, for then what became of not only the rebellious part of the world, but of Abell, Enoch, Noah, Abraham, Isaac, Iacob, &c. were it so) as thou sayest, that to the greatest part of mankind, to wit, that whole part (so thy words import) that died before Christs coming into the World, which thou countest but from the period of some one thou∣sand six hundred years upward, this saying, that the true light enlightens them, relates not: I wonder what light thou deemest then they were en∣lightened by, if not the true Light? for God is the true Light, and the Spirit is the true Light, and if thy Letter were the true Light, which it rather only came from, yet those, who lived before that, had it not; or were they en∣lightned with any accidental, false, corrupt light? for such a One thou

speakest of in the foregoing Section, saying, Christus est lux, non ill •• accidenta∣lis & corrupta, de qua loquimur; Christ is light, not that accidental, corrupt light, of which we speak; where if by (We) thou meanest thyself and thy fellows, tell us what light that is? but if thou mean thyself and the Quakers, what e're thou speakest of, I know no such Monster, as a corrupt light, that the Qua. either own or speak of, for they own and know no other light (whatever may falsly pretend to that name of light) then that which is pure, uncor∣ruptible, and uncorrrupted.

2. However if no man till about one thousand six hundred years ago were enlightened by Christ the true Light, yet it's enough for us that thou grantest every man to be enlightned by Christ the true Light since that time; let them before stand or fall to their own Master, the Quakers call men to that Light they are now enlightened withall; and that every man is en∣lightened by his coming into the world at that time, thou affirmest from the Text, taken thy own way, and dost not hitherto, in thy own interpre∣tation of it, deny, though afterward thou denyest it with a witness, and T.D. too, who witnesse both to that same false sen••e upon the Text before hinted at, and now to come under consideration, and it is this:

Ex. 4. S. 24. He horum verborum sersus est cum omnes homines essent merae tenebrae, &c. Tois (quoth I.O.) is the sense of these words, when all men were meer darkness, and blind to heavenly things, the Son of God, the eternal Word, the eternal Light coming into the world, sent the holy Spirit to enlighten Some of these men that were by nature darkness, and so was made the Light of them.

Respondemus ideo (quoth I.O.) per omnem hominem non omnes & singulos intelligi debere s••d qu••s vis tantum, &c. hoc est Syncate gorema istud Omnis, non absolute, sed relate ad electos dicitur prout aliis locis innumeris usurpatur, &c. By every man, not All and every individual person must be understood, but Some only; All is not spoken absolutely of All, but with relation to the Elect, as it is used in innumerable other places, Col. 1.6, &c.

And Ex. 4. S. 13. Christum non amnes & singulos sed quosvis tantum, hoc est electos, luce hac peyfundere atque salutariter illuminare ita certum est ex innu∣meris Scripturae Testimoniis, & emnium seculorum experientia, ut caecus sit oppor∣ret & omni spirituali intelligentia destitu••us qui contrarium vel unquam somnia∣verit: That Christ doth not with this divine light indue and enlighten All and every person, but some only, that is, the Elect, is so certain, from innumerable Testimonies of Scripture, and the experience of all Ages, that he must needs be blind and destitute of all spiritual understanding, that shall ever so much as once dream to the Contrary.

And S. 17. Christus nulla sub consideratione lumen salutare omnibus & sin∣gulis ir dulsit. Christ under no consideration both vouchsafed Saeving light to A••l and every man.

In these and the like expressions we have I.Os. both opinion in this point, and his sense on this place, and his meaning on this Clause (every man) and in all this T:D: joynes in one with him against the Qua. both as to the universality of the saving Light of Christ, whom God hath (as the Qua. truly assert, according to Isai. 42.6. 49.6.) given for a Covenant to the People,

for a Light to the Nations, that he may be Gods Salvation to the ends of the earth: And the same strait-lacing, pinching, and particular sense he puts upon those most universal terms (All) and (every man) in that place, Iob. 1.9. and many others, witness his Answer to R.H. who truly told him thus, the Scripture sayes, Everyman, and thou sayest, But some: Who shall be belie∣ved, Thou or the Apostle? thou makest John a lyar: No such matter, quoth T.D. I make not the Apostle a Lyar, for the indefinite phrase hath a restrained sense, as elsewhere in the Scripture, Christ tasted death for every man, Heb. 2.9. when as he died but for a certain number.

And as for I. Tom and R. Baxt. (which two heads that knock so hard against each other about Baptisme, make but one hasty head to push against the Qua. and the true Light, in that Book of I.T. publish't by R. Bax. ••••il'd. True Old Light Exalted, &c. many blind passages whereof are here animadverted, in which piece of work of theirs there is (as there is in I.Os.) not only Light, but more or less in one place or other all sorts of Light treated and tasted of, yet little or no Light at all found, but rather a meer mist of darkness) these two (I say) are neither less bold, nor less blind, then the other two in their confused opposition of this eminent Truth, viz. the universality and sufficiency of Light or Grace from Christ in men to save them (if they take heed to it) from both transgression and condemnation, about which I shall ••et down so much of that their book, as whereby it may appear how far they are contradictory to the Qua. and then shew how all of them (who yet speak out no other then the sense of the whole Bro∣therhood of the personal, particular Electionists, that deny the general love of God, and his gift of Saving Grace to all men) are therein no less contradi∣ctory to the Truth: And for as much as R. Baxt. is found justifying of what ever is said by I.T. falsly in that foresaid book, I do R.B. no wrong in my judging them both for it in my Reply, if R.B. had not (as he hath) vented out his vehemency of blind zeal in his Epistle so ridiculously, as to ex∣cuse such as accuse him of ignorance and errour, in words enough of his own, for which I.T. not only mutually justifies him, but All-to-be-reve∣rences him also, as R.B. does him, and most Divines do each other mutu∣ally, when they joyntly roar out their rude reasons against the Truth, though they rather tear and rend, then reciprocally reverence one another, when they open at each other about their own Opinions. To let pass then their unanimous impatient prittle-prattle against the Qua. as Popish, and promoting the Papists Interest, as savouring of Popery, Polagianism, Armi∣nianism, Socinianism, page 36. and such like stuff and strange out-cryes, with which the Clergy ever fills poor peoples minds, to the rendring of them ill-affected to Friends of Truth, as Anti∣Scripturisme, Enthusiasm, Fanaticism, &c. ha∣ving dealt with I.O. and T.D. already about that trish-trash of our being Iesuits & Papists, * 1.21 to which I refer them all, who, eodem cum idis herentes luto, found it out to the same tune a∣gainst us in that and the rest; Arminiana sunt omnia jamdudum profligata; they are all Arminius his matters (quoth I.O.) Arminia•• points (quoth T.D.) thus they stun

mens minds, not knowing that Arminius (though deem••d and doom'd an Heretick by that Divine and domineering denunciation of the Divines at D••rt) was as no less learned, so full as holy and honest as them∣selves.

Letting pass also abundance of other lyes and abuses of the Qua.* 1.22 sundry of which call a∣loud for a Rod of as rough reproof as the rest have had, for the backs of both Tombs and Bax∣ter, among which I shall here hint at no more then that of R. B. in his Epistle concerning Iame; Nayler, which (as he sayes) is regarda∣ble, and so say I to R. Bs. shame, who so basely belyes Iames Nayler therein, representing those words at large, wherein I.N. renounces those unclean Spirits that are gone out, to the dishonour of God by many wild actions, from the unity of the Truth, and Light into which the Qua. are called, gathered, and in which they abide, as if there∣in I. N. had written a Recantation of all that e∣ver he wrote against R. Baxter, and others, for the Truth held out by the Qua. and as if I. N. had for ever renounced the Qua. as unclean spirits, and Ranters, and such like; when as its most evident to any but the blind, that as I. N. still iustifies the Truth and Light, and all the Qua. that abide in it, and to which by the Grace of God he now stands a true and faithful servant, so that his Recantation and Renunciation, is of no other then of that old Spirit of the Ranters, which makes head against the Light of Christ, condemning fil∣thiness in every conscience, and Life of the Cross, which (however ma∣ny may turn away from, as they did of old) yet many thousands of Qua. continue walking in to this day.

But I say, passing by all I: T: and R: B: gross abusiveness of this sort against the Qua: of that Vniversal Light, and sufficient or saving Grace of God to all, which the Qua: testifie to, they assert thus; Bax: Ep: p: 7: Their great pretence, when they dishonour the Scripture, and the Ministry, is to lead men to a Light, or Word of God within them•• and this is their cry in our Assem∣blies and our streets [Hearken to the Light and Word within you] and the sufficiency of this they clamorously defend, and accuse••us grievously for contradict∣ing them, &c. So p: 34: Out of the Principles of those men (viz: Pela∣gians, Arminians, &c.) these People (meaning the Qua) have drawn, their Tenet of an Vniversal Light in every man that cometh into the world, without Bibles, Preachers, Church-Communion, Christian Ordinances, to know his duty so as that he may be perfect, which is indeed the reviving of old Pelagianism, or worse, and tends to the making of Christian Religion, if not all Religion whatsoever unnecessary.

Sol: 35:36: by way of complaint against the Qua: they say, This is their conceit, that every man that cometh into the world, even the Gentiles that have not the Letter, yet have from Christ a Spiritual Light, &c. That eve∣ry one hath a Light within him, or there is such Revelation imparted to

every man in the world, that if he would use it, he might come to saving knowledge: This Vniversal Light is so magnified by G. Fox, that he tells us it shews all the ungodly wayes that ever a man hath acted in, with it a person will come to see Christ the Saviour of his Soul, from whence the Light comes to save him from his sin, it brings to Christ, to confess him, gives the knowledge of the God of the world that rules in them that are disobedient, this Light gives the knowledge of the Glory of God, the true knowledge of the Scriptures, its one in all, they that come to, and love it, come into fellowship one with another, out of this they are in jarrs and confusions, it lets see Sin that hath separated from God, and the Mediator, and the Kingdome of heaven, and lets men see they must be meek and humble, keeps from errour, guile, all distra∣ction, distemper, drunken thoughts, imaginations, and a mans own reasonings; its the Gospel, the first Principle of pure Religion; they that profess to believe the Scriptures, in God, in Christ, yet believe not in this Light, deny Christ; and though they profess some of Christs and the Apostles words, yet none confess Christ, but who confess the Light; that they who teach not this, are Teachers of the world, Antichrists, Deceivers, &c. the Letter, i.e. Scripture is not the Light, nor the Word: More to the same purpose is (say they, and truly enough, say I) delivered by G. F. Hubberthorn, and many more, insomuch that Fa••nworth saith, Loving the Light, it will guide you to God from all men, that ye need never look at man more.

And page 37. They i.e. Qua. assert: 1 That there is a Light in every man: 2 That this is sufficient to guide them to God of it self: 3 That it is a Rule to shew duty and sin: 4 That there need no other teaching of man: 5 That this is one in all: 6 That it is the Gospel. This is the main prop of the new Antichristian Religion, or frenzy of the Qua.

By all which its plain, that these Four do as one man withstand and re∣sist this Truth the Qua. testifie, concerning the general love and Grace of God in Christ Iesus to all mankind, i.e. every individual man, in their above ci∣ted sayings, so far as to give them All any such measure of saving Light, as puts them but into a possibility for life, if they never so well improve it, and the universality of a Light in men, sufficient to save them; or (which is all one) the sufficiency of that Light to save from sin, which is asserted by the Qua: to be in some measure given by Christ universally to all men.

I shall therefore address my self to a little farther examination of what the Scriptures declare for, and our Four Divines, against the Truth of God in these particulars, whose oppositions of it are much what from the same grounds, and those no other then the same that are made use of by all personal Electionists, to push at that precious Doctrine of the general Love of God to the Whole World, in vouchsafing some measure, of no less then truly saving Grace universally to all, and every individual in it, or of Light, sufficient to lead to life such as follow it, to each particular person among mankind, so that not any perish for want of the Love of God and Christ to them, or of willingness in God and Christ to have them saved, or of true strivings of their Holy Spirit with them, to draw them from the way of death, or of Light sufficient to lead them out of that darkness that de∣stroyes them, or of Power and Saving Grace given them from God to work

out their own Salvation, or of Christ the Saviours dying for them, and offering himself a Ransome for every one, as well as any one, or of suffi∣ciency in him to save such as come to God by him, or of true tender of life, peace, and Reconciliation with God to him, or of true purpose and intent in God and Christ to receive them to mercy, on condition of their repen∣tance, or of space given them to repent in and return, or upon the ac∣count of any particular, personal P••••destination, or R••p••bation of them to condemnation per saltum, peremptorily, inalterably, before they were born, without reference had to impenitency in ungodliness foreseen, or upon any such like considerations, as our Divines hold forth, but meerly through their own slighting of that Love, resistings of the foresaid stri∣vings, despising of the riches of that Grace, long-suffering, and forbearance, re∣fusing to be led to Repentance by that Light, and by it to come to that Saviour from whom it comes, not turning at the reproofs of it, not improving the said Gift of the Power of God, and manifestation of the Spirit given to profit withall, not putting themselves forth according to the measure of it in them, but receiving it in vain, not trading with the Talent, but trifling a∣way the acceptable time, the day of Gods Salvation, the day given to them, wherein the Lord would hear and succour them, not minding therein the things that make for their peace, till hid from their eyes: These, and such like, as fall out only on mans part, who remains in the Enmity, when God is in Christ reconciling, not imputing trespasses to the world, but as the world goes on obstinately therein, destroying themselves (whilst in God still is or was their help, nevertheless, whether they hear or forbear, live or die, be saved or damned) are the sole causes of mens destruction and perdition, who perish not at all according to the Will of God, desiring it should be so, if (salva veritatis, voluntatis, immutabilitatis, & justitiae glo∣ria, without violation to his Iustice, Truth, and purely good, and immutable will, which is, that the godly shall prosper, and the ungodly perish) it may be otherwise, though yet permitting it so to be, when there is no remedy.

CHAP, III.

ANd this, that Christ died for all men, without exception, and God in him intends salvation to all, as truly willing they should have it, rather then not (if in their own obstinate wills they withstand it not by refusing to return when he draws them) as he truly tenders it to them, and hath of his own free Love and Grace impowered them, as well to receive it, if they will, as to reject it if they will, and vouchsafed them all some measure, though not the same measure of the true Light, which is sufficient to guide All that follow on to know him in it to that saving knowledge of himself, and Christ, which is Life eternal, is from the whole scope of Scripture as cer∣tain (to him who is not blinded, with that Sorcerer that could not see the Sun) as 'tis that I: O: sayes (falsly) the contrary is certain from innume∣rable places of it; out of which I argue, in proof of the foresaid Truths, as followeth.

Argum. 1. If it were so certain (as these men say 'tis by their spokes∣man I: O: Ex. 4. S. 13, 17.) that God doth not savingly enlighten all and every man, but some only, i.e. the Elect; that he must be blind, and void of all spiritual understanding, that dreames to the contrary, and that Christ in no wise vouchsafes saving Light to all and every man, nor any measure of that Grac•• that is sufficient to save men, let them attend to it never to well,* 1.23 then he could not say truly and honestly without a lye, * 1.24 that this wayes are equall; and as he lives he had rather the wicked should turn from his wickedness, and live, then die in and for it; fith he might (in a way of con∣sistency with the unchangeableness of his un∣changeable Decree. concerning the death of finall Impenitents) put them, at least, into a capable∣ness to chuse life, and possibility to come to it, if they would, as well as to chuse death, if they would, and thereby have shewed the equally of his wayes, in letting men have what they will, and as they do, yet would not do so much for them as that.

But most certain 'tis, that Gods wayes are all most equall, so as to let men have from him what they chuse (viz.) Life, and Good, and Blessing in Christ the Light, or Death, and Evil, and the Curse, in the deeds of darkness, when both are set before them, Deut. 11.26.30.19: Isai. 66: 3, 4: and as certain 'tis that God so sayes as abovesaid, and truly wishes rather that the wicked, even those that do die, should turn and live, (as else they cannot,) but that they will not; mark Ezek: 18: throughout, and Ezek: 33: v. 8: to v: 21. Yea. O (saith he) that there were such an heart in them that they would fear me, &c. that it might be well with them, Deut: 5: 29: with a number more of the

like wishes, Matth: 23: 37: Luke 13: 44. Luke 19:41, 42. And whatever God sayes or wishes, he doth it truly and honestly, meaning as he sayes, and is not such an Hypocrite, Lyar, and Dissembler, as T: Ds: Doctrine, of his tendring what he never intends. doth make him.

Therefore he vouchsafeth to All and every man, even those that come to perish, but that they neglect it at some time or other, same measure of sa∣ving Grace, and a Light sufficient to lead them to Salvation.

Arg. 2: If God did not give at one time or other to all men such Grace, Liberty, Light, and Power, as is sufficient to bring them to life, if they will chuse the life, and well improve that Light and Power, to the working out of their Salvation, when he bids them, by it, then God could not to all men render life by his Ministers, nor say, Work out your own salvation, chuse life, that ye may live, else my soul shall chuse your greater destruction, without mock∣ing of men in in their misery, before that time wherein he sayes, he will only, & may justly mock at their calamity (which is only when they have fil∣led up their measure of scorning at him, set at nought all his counsel, and utterly rejected his reproof, Prov: 1:) (Si enim lumen seu gratiam salutarem suam dare omnibus Deus nolit, & tamen omnes ad salutem pervenire (Sub poena) requirit; quid ni per talem gratiam millies mille miseros homunciones ludos fa∣cere (absit blasphemia) ••stimandus est?) Nay, nor yet without horrible cruelty, absurdity, and non-sense: For as much as it is no lesse then non-sensicalnesse, absurdity, meer mockage, and cruelty, for a Prince to say to a condemned help∣lesse Malefactor that is lock'd up in chains, ready to be led away to executi∣on (without affording him sufficient help so to do, and with much threaten∣ing of so much the worse torture and pain in his death, if he do it not,) •• would not at all that thou shouldst dye, chuse rather to live, shake off thy chains, run from thy Guard that leads thee, save thy self, and here is a Par∣don for thee; but if thou dost not take this my counsel, thou shalt be ten∣fold more severely executed: Yea, it is against the very nature of choice, to lay two things before a man, saying, chuse which of these two thou wilt, and yet leave him under a necessity of taking the worst, and put him into no possibility of taking the other, but rather lay it utterly out of his reach, so that he must needs have the worst or neither: such choice (as the Pro∣verb is) is no other then Hobson's choice, which is, chuse whether thou wilt have this or none.

But it is certain, that God speaks in such wise, as aforesaid, by his Mini∣sters to men, and it cannot be denyed by your selves (unless you deny your own Doctrine) for ye usually preach so in his Name to all men; yea, could the whole World (to use T.Ds: phrase in his Ep. 2 Pamph.) be brought in the reach of your voices, ye would offer Salvation to them All, (as much as ye seem to your selves to know, that God intends it only to a Few) and would say, We (as Ambassadours from God) set life and death before you, Chuse life that ye may live, God would not have you die, Why will you die? Work out your own salvation (though ye (falsly) believe he hath wrought but in a few a sufficient Light, Grace, and Power, to will and de what ye calls them to) turn your selves, and live, here is plenteous Re∣demption for you, else if ye do not, this call, warning, tender, fair proffer, shall be to you but the sorer condemnation: And yet God neither is non-sensicall,

nor absurd, nor cruell, nor a mocker of men in their misery by his Ministers, till they have utterly set at nought all his councel, and finally rejected his re∣proof.

Therefore God hath undoubtedly vouchsafed a measure of his saving Grace, and Power, and a light sufficient to lead them to life, if they use well, improve, they, follow, ••hat Eight, Power, and Grace, to all and every man.

3. If God have not sufficiently and savingly enlightned and impowred all and every man everywhere by such measure of that Grace of his, as may lead and enable them to act that Repentance which is to Life and Salvation, but some few only, i.e. the Elect (which, according to your Principles too, are scarce one of a thousand in the world) then he not only requires and commands utter impossibilities from most men, but also judges and pu∣nishes them most severely, yea eternally, for the not doing of that in their own persons, which he knows they neither can, nor in their own persons ever could do; for asmuch as sub poena Iudicii, on pain of Iudgement and Condemnation at the great day of it by Christ, he, now at least, commandeth all men (saith Paul, Acts 17••.30, 31.) even everywhere to repent, and yet he knows, that without him and his Grace they can do nothing, all their sufficiency to will and to do good must come from him, and that his Grace, which in the least measure of it, is sufficient for them, and that he gath given but to very few (though he requires of them, that have it not, to do what they only can do, that have it) and to give it to the most he never intends it.

But God does not command from most men (though sinne••s) utter impossibilities, and require of them with such rigour, as own pain of his doubling condemnation on them, the doing of that in their own persons, which he knows per se they neither can do, nor ever could; for this were utterly inconsistent with that tender Mercy, exceeding great Love, Bowels of compassion, and true good Will, which the Spirit every where declares God heares to all Mankind, even in the Fall, to the World, even in its Enmity, who proclaims Peace, Reconciliation, Good will towards Men, (An indefinite phrase aequivalent there to an universal) incomparable Love to the World, though it perishes for hating that Light that is come into them, which he sends to save them: See and mark Luke 2, 14. Iohn 3.16, &c. Rom. 5, 8. 2 Cor. 5.18, 19, 20. utterly inconsistent also with the truth of that professed willingness, that all should be saved, and come to the knowledge of the Truth, which only saves and makes free indeed, 1 Tim. 2.4. and willingness that all should come to Repentance, and unwillingness that any should perish, 2 Pet. 3.9. inconsistent (as abovesaid) with the equality of Gods wayes, and the integrity of those vehemently pretended wishes of his, that men would rather live then die, and with the sincerity of those sayings, that he would gather them into life, but they will not, Deut. 6.29. Ezek. 18. Ezek. 33. Matth. 23.29. Luke 13.34. Since (if our dim Divines Doctrine were true That he gives not to all Light and Grace sufficient to lead and save them, and Arbitrium (vel lib••∣rum, vel liberatum) a liberty, a power, to chuse, to will, to do, what he requires to work out their salvation, as he sayes he does, Phil. 2.13, 14. of his own good will and pleasure, to which only belongs the glory therefore, and not unto us, of the salvation so wrought out by us) the case is clearly otherwise then Go•• sayes, for men might be put (at least) in possibility of living by such

Grace, Light, and Power, if God had given it, but he would not.

And lastly, This would make God like to, or worse then Pharoah himself, whom he plagued for the self-same cruelty and tyranny, even a rigorous Re∣quirer of men with many and sore stripes, yea on pain of his eternal Wrath and Vengeance, to make Bricks without any allowance at all of any straw, fit for such a purpose, an austere man, a hard Master, a tyrannical Task-master (as the idle, unprofitable Servant falsly represented him) that looks to reap where he never sowed, and to gather where he hath not strawed; that calls, on perill of perishing for ever, for a crop of Good works from those hearts, wherein he never sowed the Good Seed of his own Word; Fruits of the Spirit from such Souls, into which he never sent his Spirit, from whence only they can grow up; a walking in that Light of the Lord, (which is said to be given, not to condemn them, but that through it they might be saved, under penalty of being condemned for not walking in it) when yet not the least beam of that saving Light was at all vouchsafed them, but a Light of another sort (as our Seers say) which could never have served their ta••n so as to have saved them, had they attended never so strictly to it, but only Gods turn against them, so as to damn them further, and leave them without excuse, and excuse him in his condemning them: Finally, a growing in that saving Grace of God, on pain of condemnation, for turning it into wantonness, and receiving it in vain, which was never received at all by them, because not at all given them of God, from whom the most have nothing (say our silly Sophisters) but a certain common, high-way, in∣sufficient G••ace, to know God, or do good by, that accommodates them that have it in their hearts, to serve God acceptably by it not at all, and therefore not half so well as the stubble did the Israelites to make brick withall, which they gathered instead of straw; which Divinity of our Divines yet (how∣true soever they deem it) is but a turning of G••ds Gospel, Grace, and Truth, upside down, and is esteemed of him and his no better then dirt and Pot∣ters clay, and is utterly contrary to the Wisdome of God in Scripture, which justifies him still, as accepting every man according to what he hath, or hath had, and not expecting (much lesse with rigour exacting) of any man, ac∣cording to what from him he neither hath, nor never had; as requiring from men no otherwise then according to what is committed to them, which is one Talent, some true saving Light within at least, even to him that hath least, which, if he be faithful in it, though but a little, shall lead and let him (de Iure) into the Masters joy, if neglected, shuts him out into the outer darkness: Yea God calls for no more from any man, then im∣provement of his own money, that he commits to him to trade with, which money, if every one put into the bank, that the Lord at his coming may re∣ceive but his own, with the use thereof, and increase in the same kind of Grace that he freely gives, he will never enter into judgement with them to condemnation.

Therefore undoubtedly God hath sufficiently and savingly enlightned and impowered all and every man every where, by such measure of that Grace of his, as may lead and inable them to act that Repentance, which is to Life and Salvation.

Arg. 4. If God have not vouchsafed some measure of sufficient and sa∣ving Light to all men, then its either the Children of the Light that believe in it, who have it not, or else the Children of the darkness that believe not in it; but both they who believe in it, and so are the Children of it, and they who believe not in it, and are not the Children of it, have it; That the first have it, none do deny; and that the second sort have it, is most evident to all; but such Children of the night, as neither believe what the Letter sayes of, nor what the Light it self shews concerning it self within them∣selves, sith Iob. 12. Christ sayes to such as were not yet the children of it, but of the darkness, because though 'twas in them, they were not believing in it, but walking besides it, in the deeds of darknesswhich it condemns: While ye have the Light, walk in the Light, believe in the Light, that ye may be the Children of it, which over-turns that profoundly, bottomlesly deep, and groapably dark imagination, which is I. Os. and T. Ds. who in their muddy minds make no difference between the Lights being in men, and mens being in it, the Kingdomes being in men, & mens being in it; where∣as it was in the Pharisees, who never came into it. Of I. Tombs, and R. Baxt. also, who page 44. in the fift of those thirty thredbare Argum. there ur∣ged by them against the true Lights enlightning all and every man (which all must come to Iudgement by and by) cloudily confound these two so distinct businesses into one; viz. to have the Light, and to be the Children of it; saying, (with as great confidence, as small consideration) That to be a Child of Light, is all one, as to be a person that hath Light in him, to guide him so as to please God; when as all the children of the darkness (in which the true Light is said to shine) though the darkness (viz. I. Os. T. Ds. I. Ts. R. Bs. and o∣ther dark hearts comprehends it not, Ioh. 1.) have, if not a Letter with∣out them, yet (which is more) light in them to guide them to please God (de Iure) and to tell them when they displease him (de facto) as the Let∣ter does not, which shews men what they have done, should de, and be, but no men (as the Light does) what they have done, do, and are; but the Children of the Light are not all that have the Light in them, for all men have it, though ill men hate it, and (because it condemns the evil deeds they love, and are loath to leave) condemn it, love the darkness more then it, whereupon it is, though, as from God, intentionally their Salvati∣on, yet actually their condemnation, Iohn 3.16.17.18.19.20.21. &c. but all and only those who are actually led and guided by it, who are, and walk in it, as it is in them, and as God is in it, guiding them into the way that's well-pleasing in his sight, and into fellowship and acquaintance with himself, 1 Ioh. 1.7.8. These I say are the Children of the Light, who are justified by it, by whom also it is justified, while the world condemn it, who are condemned by it, as Wisdome is justified of her own Chil∣dren.

Therefore God hath undoubtedly vouchsafed some measure of suffici∣ent Light, or Saving Grace, to All men.

Arg. 5. If any have not, some measure at least, of this saving Light, it must be either the Reprobates that are rebellious against it, or the Heathen (as ye call them, who are in name Christian, in nature as Heathenish as they) which have not any Letter without, nor knowledge of Christ Ie∣sus

after the flesh; for yourselves, who name the Name of Christ, and so think ye are Christians, would deem your selves disparaged, if we should say, they have that Light ye have not, and ye cannot deny but true Chri∣stians that obey it, and depart from the iniquity it condemns, must much more have the gift of 〈◊〉〈◊〉 saving Light and Grace, if the Rebellious have it.

But the very Rebellious (though they improve it not, and so dwell in a dry land, and find not the green pastures the Sheep of Christ feed on, who hear his Voice, yet) have this gift of saving Grace, by Christ the Mediator re∣ceived for them, and vouchsafed to them, by the leadings of which, if they follow it, they may come to witness the Lord God dwelling in them, Psal. 68.18. Yea Iob 24.13. If the Rebels against the Light had it not shi∣ning in them in that time in which that was spoken, which (as is ge∣nerally judged, was before any of your Scripture was written) they could not be said to rebell against it: And beside, to the rebellious and gain∣saying people in Israel, God says, what should, or could I have done more for them, that I have not done? which he could not have said in the iudg∣ment of Reason it self (as much as he had done for them, in giving them an outward Scripture) if he had not vouchsafed them withall, some mea∣sure of that Light and Grace, which is only able to guide men that im∣prove it to Salvation, for less then so much could not put them into so much as possibility of Salvation, for all their Letter, and in all Reason he should have put them at least into a possibility of it by a Grace sufficient (if improved) to bring them to it, or else all he did for them beside, was little worth, or worse then nothing to them, and he had not done enough on his own part toward their deliverance from damnation, let them have put forth themselves never so far, but rather that which (according to your principles) must unavoidably tend to their sorer condemnation, but doing that, and putting them by the gift of his own Light, Grace and Power, into a capacity to work out their own Salvation (whether they would walk in that Light, or not walk in it, improve that Power, gift of Grace, or not improve it) he would be clear of their blood, and their mis∣carriage on their own part, and they perish on the score of their own putting the Salvation of God far from them, when he brought it nigh them, and as he might truly say, what could I have done more then I have done for them (unless I shall force them to live whether they will or no, and so change my Decree unchangeable, which is to put men again by my Grace, by my Son, whom I give to be my Light to the Nations, and my Sal∣vation to the ends of the 〈◊〉〈◊〉, into a posse peccare, and posse non, at least * 1.25 a liberty and power to abuse life or death, when I set the way of both before them, and then leave them, ad libitum, to imbrace which they please) so they in all rea∣son could expect no more, it being pitty enough to provide meat and set it before poor perishing men, though one do not put it per force into their mouths, when they are capable to feed themselves; and if any, when they are made videre meliora, will deteriora sequi, and needs take the wrong way, which they know to be the worst, and its end to be death, when not only the Right is shewed them, but they will'd, and wish't, and enabled to

walk in it, that they may live thereby, as to be in Potentia ad actum, to have from Free-grace the power to chuse life or death, is grace enough to condemned men; so to them that chuse to die, no wrong is done, fith Volenti non sit in∣juria. Besides, the Wisdome of God it self is said, Prov. 1.21 &c. to call very Scorners that delight in scorning, fools that hate knowledge, and love folly, to turn at her reproof, promising more and more to poure out her spirit on them, and make known her words to them, they hearkening to her reproofs, who talks with them in their beds when they awake, and by the way, &c. otherwise 'tis the turning away of the simple from her teachings, not being without her teachings that slayes them.

And as for the Heathen, how they have that which is to be known of God (even enough as to their Salvation) manifest by God himself within them, and not only the Wrath of God against all their ungodliness, but also the Righteousness of God revealed from heaven, even by him that speaks from heaven in their own hearts, so that they both know God in some measure (though not liking to retain the knowledge of him in them, nor glorifying him as God, answerably to what they know of him, their foolish hearts are dark∣ned, and they given over to vileness) but also know the Iudgements of God, that the things they do are worthy of death; as also, that Life and Peace from God, should be to them in the contrary, and so are condemned, accused, and without excuse, when they sin, as well as cleared, accepted, justified before God within themselves when they do well, by the work of the Law of God written in their hearts; by which, though they have not the Law in Letter, or a literal Copy of it, as Professors have, whom they will Iudge, and be justified before, for all the Professors boasting, if they do the things con∣tained in the Law, as its written in their consciences, and much more to this purpose; is so clear to them that in the Light with any solid under∣standing, and not in their own benighted minds, and prejudiced spirits against the true Light, which the Letter points to, read the first and second Chap. of Paul to the Romans thoroughout, that all the Objections, to the con∣tradicting of this Truth we (even thence) plead against them, made by our hasty opposers, will appear to be but Obulaty sticks and straws, reeds and rushes, when (as anon we must) we come to examine them: Therefore the premises well considered, it will plainly appear, that some measure at least of that saving Light and Grace, which is sufficient to lead such as follow it unto Life, is vouchsafed to all and every man.

Arg. 6. If Christ the Saviour, and the Salvation of God it self, be a Common Salvation, given in Common to All and every man without exception, so that All that will may have it, then that sufficient saving Light that leads to it, and the gift of that Grace of God that puts men into a power and possibility to work it out to themselves, brings it to them, and (being not neglected, but improved) brings them to it, must be given also in Common to All and every man, else it cannot be said properly, they are in posse to it, or so much as that they may have it: But the Salvation of God is freely given in common to All men, so that every man who will may have it: else God (who means as he sayes, and mocks not most men in such cruelty, as to say to them whom he knows are lockt up, so that they cannot come at it (unless loosed by him who yet never intends to loose them) here's Salvation, here's plenteous Re∣demption

for All you sinners, which I would you should All have without respect of persons; Take it who will freely, as 'tis freely tender'd, else far greater vengeance shall fall on you, then if I had never been gracious to you, for refusing my rich Grace and Goodness which I would have had you enjoyed, but you would not) would not utter his mind with so many strong and serious Asseverations, Complaints, Commands, and seemingly compassionate C••mpellations, by which to take all scruples away, and put his great and true love to them out of doubt, as he does; saying,

Look ye unto me, and be ye saved, all ye ends of the earth. Behold my Ser∣vant, I g••ve h••m a Light to the Nations, to be my Salvation to the ends of the earth. Ho every one that thirsteth, come ye unto the waters, and he that hath no money come, yea come, and buy wine and milk without money and price. Hearken unto me, and let your souls delight in farness, hear and your souls shall live, Why will ye die? turn and live; Chuse life that ye may live. The Spirit a••d the Bride say come, and let him that is athirst come, and whoever will, let him c••me and take of the water ••f life freely. The Son of man is c••me to seekout a••d save that is lost: I am came, that they might have life abundantly: Ye will not come to me, that ye might have life. He hath laid help on One that is mighty, who is able to save to the utmost, all that come to God by him: Him that cometh unto me will I in no wise cast out: In the Lord is compassion, and with him is pl••nteous Redemption. Let the wicked forsake his way, the unrighteous his thoughts, and turn to the Lord, for he is gracious, and to our God, for he will abun∣dantly pardon; he is long suffering, not willing any should perish, but that All should come to repentance, wills that All should be saved, and come to the know∣ledge of the truth: God so loved the world, that he gave his only begotten Son that whoever believeth in him may not perish, but have everlasting life; for he sent not his Son into the world to condemn the world, but that the world through him might be saved: He that believeth shall not be condemned, but he that be∣lieveth not is condemned already, because he believeth not on the only begotten Son of God. This is the gift that he hath given us, eternal Life, and this Life is in his Son (the Light:) He that believeth not makes God a lyar because he believeth not the testimony God gives of his Son; In him is life, and his life is the light of men, and the light shineth in the darkness, but the darkness comprehends it not He came (A Light) into the world, and the world knew him not. This is the true Light, which enlighteneth every man that comes into the world. Glory be to G••d on high, on Earth peace, good will towards Men. Glad tydings of great joy, which shall be unto All People, to you is born a Saviour, which is Christ the Lord, the One Mediator between God and Men, Iesus, who gave himself a Ran∣some for All, who died for All, & by the Grace of God tasted death for every man. God commendeth his love to us, in that when we were sinners Christ dyed for us, dyed for the ungodly, justifieth the ungodly (i.e. from, not in sin) the Saviour of the world given as Gods witnesse to people, a Leader and Commander to people; if any man sin, A Propitiation for our sins, and not for ours only, but also for the sins of the whole World, in whom God was reconciling the world (his enemies) by his blood to himself; not imputing trespasses to them, that will not persist in their enmity, giving out a Ministry of this reconciliation, by whom, as by Embassadors for God, men are besought in Christs stead to be reconciled to God, who made him sin who knew no sin, that we might be made the Righteousness of

God in Him; The Wisdome of God, that cryes out; How long ye scorners will ye delight in scorning, simple ones love simplicity, fools hate knowledge? Turn at my reproof; I will pour out my Spirit upon you, make known my words unto you: Wherefore is a prize put into the hand, of a fool, seeing he hath not a heart to make use of it? Because I call, and ye refuse, stretch out my hands to a rebellious and gain-saying people, and no man regardeth, but ye set at naught all my counsel, will none of my reproof; I also will laugh at your ca••amity, and mock when your fear cometh, when your fear cometh as desolation, and your de∣struction as a whirle-wind; when distresse and anguish cometh upon you, because ye hated knowledge, and did not chuse the fear of the Lord; for the turning away only of the simple slayes him: And this is the condemation (nothing else irre∣coverably) that light is come into the world, and men love darkness more than Light, which is come into them to save and lead them to l••fe, because their deeds are evil: But who so hearkneth to me shall dwell safely, and shall be quiet from the fear of evil.

And a number more like to these, of solemn Compellations, Complaints, Counsels, Consolations, Compassions, Wishings, and wouldings; Adju••ations, Cor∣rections, Condemnations, Intreaties, Threatnings, Perswasions, poured out to All Men, the most, even a thousand to one, of which are personally, peremptorily predestinated, never to have none of all this Good, nor Life, nor Salvation, nor the least dram of any such Grace, Power, Light, as may be of any efficacy, or have any sufficiency in it, but a common Grace only, that hath nothing but insufficiency in it (u••cunque et aetendatur, howsoever attended to) to bring them to it. Is all this talked out to men bolted out from it all be∣fore ever they were born, by an absolute Decree, for the personal transgression of one individual man, and pre-ordained to have their portion in manifold more wrath and condemnation, for refusing to come to God when they were called, but never capacitated by any measure, of such Light and Grace, by which only they can possibly do ought that is required?

Is all this openly, as from the true, mercifull God, meerly tendred in hypo∣crisie to millions of miserable sinners, to whom it's never intended, that they must and shall come within the bounds of so much as a possibility of it? nor have so much as Arbitrium Libertatum, a Liberty lent them to take or re∣fuse, but he kept down under a certain necessity of perishing, contracted to them (as is supposed) from one single sin of one, whom they never chose to be their Proxy, and Representative of their persons to God, so as that they would live or die for ever, as he should stand or fall, from whose loīnes, it's doted by our dreaming Divines, that there is drawn and derived such (by them) inevitable damnation upon all individuals, that for want of a sufficient Light and Grace vouchsafed them to lead them out of it, to escape it (as the Four men aforesaid intimate to us) the most must necessarily, unavoidably, unalterably (as by Gods particular private Decree, without reference to their finall rejection of God first) sin from the Womb to the Tomb, that they may, by filling up their measure, become vessels of wrath fit for destructi∣on, and (upon account of that personal Decree still concerning them) not so much as possibly escape the condemnation of Hell?

Must the most on the account of no Saviours dying for them, but for a very few only, never see the Lords Salvation? and yet be alwayes called

upon to look to him for it, and told that Christ died for them, and have the Sal∣vation tendred to them in the Name of God, and be injoyned to believe he di∣ed for them, for whom (on their principle of Christs dying not for all, but the Elect only, which with these men are but very few, one of a thousand in the world) its a thousand to one whether they be of that small number he died for, yea or no; and yet for not b••lieving that viz. each person that he died for h••m, when he died but for some, all must be condemned, even be∣cause they believed not on him, for that's the cause of All Iudgement and Condemnation to the world that perishes for sin, Iohn 3. I••hn 16. even be∣cause they believe not in me (saith he) who enlightens all that come into it: Must the glad tidings of great joy, that a Saviour is born, be proclaimed as glad tidings to All people, when he is intentionally sent to save but some few, and all the rest must hear the sad tiding•• of a certain s••••er condemnati∣on, then if he had never come into the world at all, because they believe not in him still, that he died for them, for whom yet he died not, if he died for none, but such a few as these men call the Elect?

What a strange uncouth representation of God and Christ in their great goodness, multitudinous mercy, inconceiveable kindn••ss, large love, rich grace, good will, tender bowels, incomparable compassion to the whole world, is this of these men? what a most grievous kind of Glad tidings of great joy con∣cerning a Saviour to All people is this, that he died to save one of a thou∣sand, but a thousand to one are remedilesly, and more inexcusably, irrecover∣ably, unavoidably, incontroulably, and intolerably destroyed, by occasion of his dying for every man, then if he had never died for any man at all? tell me, O ye narrow mouth'd old Bottles, that vent out so much of the old wine of your own wisdome, and Sent so sparingly of the new: Suppo••e a thousand of you were sentenced to die, were it a way to shew the mercy of the King to be matchlesly more then his severity? And would you count him gracious to you all, and deem it Glad ridings of great joy, that is so truly to you All, to have a Pardon tendred to you all on terms imp••ssible by you to be perform∣ed, but intended really but to one of you; so that the benefit of it shall effectually extend to but one, and that in such a way as shall occasion the more severe execution of all the rest, when 'tis in the Kings Power, if he be minded, to shew the riches of his mercy to be beyond his severity, to save 999. and execute but one as an Example? were the other a Common Salvation to them all? But I say the Salvation of God is Common to all and everyman, what ever these men say, and even intended as truly, as it is ten∣dred and proclaimed to All, or el••e God, who cannot lye, would never so proclaim it, nor his Spirit stile it a Common Salvation, as he does, Iude 2.3.

Therefore much more common is that saving Grace and Light, which brings it to All men, and All to it, who walk in the teachings and leadings of it, or else it could no more be Grace, Gospel, Good news, Glad tidings to All people, as it is, but Sad tidings truly to the most; whereupon it is said of it by such Ministers as sought to magnifie it of old, as much as our churlists modern Ministry-seeks to minifie it, to be saving Grace to All men, though all are not actually saved by it, Tit. 2.11.12. The Grace of God that bringeth Salvation to all men, hath appeared; as it could not be said to do, if Christ

under no consideration had vouchsafed it to All, but to some only, (as I.O.) and the salvation it brings in a true tender to All men were intended only to few (as T.D. diminatively declares of it.)

Yea in a word, as Grace were no Grace to that man to whom its given, if it were not saving or sufficient (he using it) to save him.

So saving Grace is no saving Grace, and so no Grace nor glad Tydings of great Ioy at all to All people, as 'tis call••d, though it bring Salvation where it is, if it appear to be given, and to appear only to a few: Besides, your selves tell vs of a Common Grace, which is vouchfased to All men.

But Friends, a few words with you, and to all you Followers and Fainers of this Fantastical piece of meer falsity, not to say foolery, who in the night (while men sleep) dream out this dark and Grace-darkning Doctrine of Divinity, which, with the abundance of Absurdities and Confusions that are concatenated to it, make up such an incredible kind of Creed, such a Braky messe of Belief, such a Lab••rynth of lightlesse Literature, such a Wil∣derness of wondrous Wisdome, as no wise men, nor any (but such drunkards of Ephraim, as lie (like Briars and Thornes) enfolded together in one false Faith, that at last they may be consumed as stubble fully d••y) can find any other then a winding way into, nor when he is in, any other way easily out of, but that of the Spirit of God, which searcheth and traceth out all the twinings and turnings of the Serpent upon his Rock.

Are you not yet ashamed (the night being so far spent, as it is in England, and the day so nigh at hand to them that watch for it) to appear upon the stage (ye may well say, not without a Blush, as T.D. does) before the world, with such a Gospel of glad Tidings to it, and all Mankind in it, as this, That God loves all mankind, wills not (unless they will) the death of any of them, nor of any sinners, but had much rather they should turn from their wickedness and live, and would have them all come to repentance and life, and not any to perish, but all to come to the acknowledgement of the Truth, that in it (unless they hate and turn from it, and then his Justice and Wrath hath place to shew it self to so many persons) they might be saved; and hath sent Salvation among them in his Son, the Light of the World, and Word of Life; not bolting or excluding any from it, but such as put it away from them, and thereby judge themselves unworthy of eternal Life, and Bath so loved the World, as to send his only Son into it, to such as were else lost, and likely else to perish, not to condemn them further, but to save them; even (qua sic) as lost, so consequently all men (quatenus ipsum, ever including de omni) from condem∣nation, or that, alias, to that end, intent, or purpose, that (unlesse, against his honest, true, sincere wishing and woulding otherwise, they needs will) they might not perish, but have everlasting life: and so loved men also, as to send his Messengers among them to make universal Proclamations of his large love to all mankind, and in his name to publish glad Tidings of great Ioy, even to All people, and the good will of God toward men (An indefinit phrase in a necessary matter equivalent to an universal) and to call to every one that will, to take of the water of life freely, without exception of any positively, personally, or nominatim, who exclude not themselves by their own personal unbelief of his Love to them, and refusal to come, and without accounting any unworthy of his Supper, but such as come not when call'd, and put

not on the wedding Garment, which renders them (as taking away all their sins, guilt, and filth) beloved, accepted, pure, and justified in his sight, as well as fit and meet to come into his holy presence, as by their own righte∣ousnesse that they work, and not Christ in them, they are not any more then by unclean things dung, losse, and filthy rags; and send out Hue and Cry also, to summon all in to himself, and blown a Trumpet too, even to All peo∣ple to come and welcome, promising (to the removing of all obstacles and and objects of discouragement, and giving good ground of hope to every man) that there is mercy with God for him, whatever his sins have been, if he come in time, before the dore be shut, and while God calls, and woes, and knocks at the dore of his own heart within, by the motions of his Spirit, that he will receive all comers, and though they have r••n a whoring from him, after many other Lovers (and few men will receive their wives again, that so do) yet returning he will receive them, so that whoever comes to him he will in no wise cast out, but as he hath sent his Son a Propitization for the sins of the whole World, and provided plenteous Redemption, and purchased Salvation by his blood sufficient for them All, so that he is able to save to the utter∣most, and will too, effectually, All that come to God by him; and that it is his will they should All come also, and reveals and publishes it as his will too, expostulating very angrily with all men too, for despising the riches of his Grace, for not being led to repentance in the day of his long-suffering and sal∣vation by his goodness, telling them he waits upon them, that he might be gra∣cious to them; saying, O that thou wouldst hearken to me that thy peace might be as a River, wilt thou not be made clean? (for thus cry out Clergy to All people where they preach) when shall it once be? Why will ye die people? I have no pleasure in it that ye should, and if any do, I delight not in the death of him that doth, but that he will, and there is no remedy, unless I alter my unchange∣able will (as I will not for mans wills sake, fith I have done so much for him already, that he may be saved, unless he chuse to perish) which will of mine is, that the soul that sins, and turns not from his wickedness, that he may live, shall die for ever, and the very wicked, turning from his wickedness, and doing right, shall not die, nor yet have his sins mentioned, unlesse he turn back from his righteousnesse into sin again, and then be must die; and though I forgave him before, yet he taking his fellow servant by the throat after, I must lay him up for the whole debt: Wherefore why, why will ye die, turn, turn your selves and live, and work out your own salvation with fear and trembling, for I have done my part, a friends part, towards you, I have wrought in you both to will and to do, of my free grace, of my good pleasure, it wants but your put¦ting that into act, which I of my free Grace have put into your power, and your willing and doing accordingly, and your getting up, and trading with your Talent and turning to the light that I have entrusted you with, and reprove your evil deeds by; will ye alwayes resist my holy Spirit, when it moves in your hearts, and be stiffe-necked, and stubborn? Turn yon at my reproof, though ye are fools, scorners, delighting in scorning, and I will pour out my Spi∣rit upon you, and make known my words to you; if not, as I call and ye refuse, so the time will be, ye shall cry, and I will not bear you, because ye did not chuse the fear of the Lord, would none of my counsel, set at naught all my reproof, which otherwise you should have found to have been the way of life: I

am in Christ reconciling the world to my self, not imputing trespasses; and I have sent out a Ministry to declare this my Reconciliation to the world, as con∣cerning all that's past, if they now do not 〈…〉〈…〉 and abide in en∣mity, I am friends, unless they will needs fight on, and fight it out with me to the last, and then they will have the worst 〈◊〉〈◊〉 I have made him sin, that knew none, that they might be righteousness, who are yet in their sins; I have given him a Ransome for All, and he hath offered himself, and died for All that were dead in their sins, and tasted death for every man: Now then hear my Embassadors that pray you without, as in my Sons stead, who al∣so himself by his Spirit strives with you to the same end within, that ye would be reconciled to God; and having those promises, and received so much Grace as brings Salvation with it to such as despise it not, receive not this preci∣ous Grace of God * 1.26 in vain; but ••korse your selves from all uncleanness of 〈◊〉〈◊〉 spirit, per∣fecting Holiness in the fear of God: I have dra••n you with the cords of my love, ye will perish if ye refuse to return.

I say are ye not ashamed to go out, as from God (in whose name yet I am sure ye never went with the Doctrines that here under follow) to publish to all people, as Ambassadors from him, his so large love, and the great and wonderful things that he doth for the whole Creation of mankind, say∣ing, What can he do more for you (People) the he doth, unless you will have him violate his own unchangeable will for your sakes, and save sin∣ners in sin, which he hath decreed never to do, as irrevocably as he hath never to refuse such as come to him when he calls, and hath enabled them thereunto.

And yet after all this good news, glad tidings to the whole world, offers of a Gospel of Salvation to all people, as far as ye are able to proclaim them, then to come in with such cold comfort again upon them as this, and put such a Bit into peoples Iaws, and bridle on their mouths, ••••nsing them to erre, so as to go Round, and tell them, that of a truth, and for truth they must take it from them and believe it as an Article of their Faith, as O••b••∣dox Doctrine, that they are Heretical if they deny it; viz. that though ye thus largely tender and offer Salvation from God to them All, without excep∣tion, on condition they come, and so, that if they come they shall be accept∣ed, and there's Grace, Mercy a Saviour and Salvation for them in Christ, in whom they are All to believe, even every mothers child of them for him∣self, that its there for him, that he died for him, and is his Saviour (which is the only good news to individuals, and to the universal world of mankind also for its no glad tidings to a thousand to one in the World to hear that Christ will save some one of a thousand among them, and damn All the rest, or All the rest he is preached to (doubly) by his coming into it, be∣cause they believe not in him, who yet was never given for them) and this on pain of double condemnation.

And though ye reveal this to them as the Will of God, yet there's no such matter of Vniversal Love or Salvation intended to them All, as ye ten∣der, extend, talk of, proclaim, and offer from God to them All; but his Will in secret is otherwise then ye say, these proffers are to another purpose

then to this intent, that they All, or half of them either, or any but a very few of them should have it, even but to leave men the more in sorer condemnation; though ye bid All come and welcome, yet All can't come, nay, none without God, who calls, give his Saving Grace (that's true e∣nough) and most can never come for want of that Saving Grace, for want of a sufficient Light to lead them, which Grace and Light they want also, upon no other account, then because God never did, nor never intends to vouchsafe it them; and that he hath a reserve in his mind, a certain secret will within himself, not known to man, which runs otherwise then his re∣vealed wil does that ye declare, even a secret purpos (which yet as secret as 'tis, ye it seems pretend to know it, and must be babling about it, to the shaming and contradicting your selves ith' t'other) even to give this Salvati∣on but to a certain small number in comparison of the rest whom from E∣ternity he hath Reprobated, and purposed personally upon Adams score, shall go without it; which sin of that single man shall so remain on the score with him for ever, that upon the account thereof, a thousand to one of mankind his posterity (though yet he would (in words) shew himself more rich in mercy to them All, then severe to take advantage against any, ••o as to have it told thus in universal terms, that his Son died for them All, for every man, the whole world, &c.) should be left without any interest or share in it, or potential title thereunto; and howbeit he will have them all call'd to come and lay hold on it, and promises made of Life to them, on condition they come, and believe in his Son, and his love to them in him, yet he so hates them (personally) before ever born, or doing good or evil, that they shall never from him be sufficiently impowered to come or believe (as he could impower them if he so pleased) nor be put into any capa∣city by him to ch••se the Life, though set before them, as well as the death, with a chuse life that ye may live, but be left for want of a will, set at any liberty to chuse the good, under a necessity of having the evil, and to chuse either that or none, and yet if they do not chuse the good too, that ad∣vantage shall be taken the more against them to double vengeance on their heads, for that (helpless) unavoidable fault of refusing the good, and a quarrel pic••t against them (upon the account of the old intended praeterition) and so double execution be done upon them now as rebellious against the Gospel of Gods Grace, whereby he would (in words, alias, seemingly, though secretly he never would, nor intended it) have saved them, and for not believing in his Son as theirs, when yet he left them lockt up when he call'd on them to believe, so fast, that he knew they could not answer, and would not so much as un••o se them neither, to see if they would ac∣cept his love, believe, repent, and make use of the remedy, yea or nay, in whom also if they had All believed, most of them had (as the case stood) been deceived, and believed but a lye, a matter that was no such matter; viz. That Christ died for every individual of them, if they would believe it; &•• so his wrath shall abide on them the more heavily for ever, even be∣cause they believed not the testimony God gave by his Ministers, openly of his Son, that he died for them, whom yet he died not for, but only for a few Elect one: And so whereas God sayes, He that believes not the testimony that God gives of his Son, viz. that he gives Eternal Life by him to every man

that believes in him, makes God a lyar; If every man should believe in him, as they all are bid, and take the testimony of the Life by him to themselves to be true, either some must believe a lye (since he died not for every man, but for some only, as they say) or else their testimony is a lye, and they All lyars (which is indeed the truth) who testifie that God gave his Son in∣tentionally, but for a very few, when Gods own testimony of him is, That he gave him a Ransome for All.

And moreover, if they walk not in the Light they have to Salvation, they shall be condemned; therefore, upon the account of the highest crime of All, which Light that each individual hath notwithstanding, never was Salutare, so much as sufficient to guide them to Salvation, but Naturale, a thing that was too weak to such a business, and (fines salutares quod a••rinet) mers tenebrae & Caeritas, as I.O. Are ye not ashamed thus to ingross the Grace of God, which is great to All, among your selves, and a few like your sinning selves, who think that ye shall scape, as Gods choice elected ones, upon your blind confidence of it, the wrath of God, though ye are found living and dying in the same evills, and not purged from sin, nor believing ye ever shall be, while ye live here, for the sake of which, wrath must come for ever on all others, as on children of no other disobedience, then that ye live, and look to die in some degree of your selves? Seemeth it a small thing to you, O ye wofnlly blind, pitiful, or rather pitiless Shepherds of this English Is∣rael (as ye call it) to eat up the good pastures your selves, and in your fancies feed your selves, and a few choice ones more ye count upon, that lie in wickedness, as the rest of the world, with all the fine things of the Gospel, freely, fully, fairly, and unfainedly offered to All, as well as you, as things truly intended to your personally from everlasting, but to the most on∣ly extended, without any true intent that ever they shall have them, so impropriating the benefit of Salvation to your sinful selves, as if ye were such whom God so indulges, as to wink at your infirmities, and justifie you in and under the guilt of them, if ye should happen (with David) to fail and slip aside into adulteries and murders, whilst other mens failings and infirmities of a less hideous nature, must be the faults and hainous crimes, which God will shew no Saving Mercy (as not intending it to them what e're he talks) to a thousand to one of those that commit them, & that unavoidably, upon the account of a certain Inherent necessity of sinning, drawn out of Adams Loyns, together with their very being as men, from under which necessity God never intends to help them so far, as to give them sufficient Grace or Light to guide and lead them out of it, or into so much as a liberty of doing better? and all this, before they have ever actu∣ally in their own persons so much as forfeited their share in that special Grace or favour of his, that is in common offered to all men, by any Personal Rebel∣lion and disobedience, and so interesting your disobedient selves still, as Gods Darlings in all the riches of his Grace, but detruding a thousand to one, for the Elect are very few with you, as little disobedient as your selves, irre∣sistably into the depth of condemnation, preaching out that which is your mea••, as their poyson, and so designed to be from Eternity, without reference to any default in their own persons, but such as is derived on them only from Adams action? Seemeth it nothing to you to eat up all the good pasture

among a few of you, but ye must tread down as mud and dirt, and soul the residue with your feet, and make all other people, but your pretended Saints and Elect Ones, to eat and drink that Doctrine about Gods Grace and Gospel, which ye make no Grace or Glad tidings, but gall and wormwood, and Sad tidings, when ye have trodden and fowled in this filthy, pudly wise with your feet, Ezek. 34.18, 19.

By these, and the like sowrestuff, which is like Colloquintida in pottage, do you spoil all your dainties ye set before men, in your pretended Gospel Ministry of Gods large Love, rich Grace, and matchless mercy to mankind, & with your tenders of things to All men from God, that yet ye say God intends not to All, to whom you tender, and he by you extends them, make men Tantalize, and set them all a gaping and staring after that, which yet you tell them All may not, must not, cannot have, because God purposes to give them but to a few: Hereby ye make your selves, and God too, like your selves, a Lyar in one or other of his wills, and a meer mocker of men out of your mouths: Hereby you make your selves from God Ministers of impossibilities to men; ye must go about, & be paid largely for your pains too, to call All men to do that, on peril of eternal ruine and condemnation, which yet, on pain of condemnation too, you charge them to believe (as truth, the con∣trary to which is Herefie) the most of them neither can do, nor ever could, nor shall ever be vouch••afed any ability by God sufficient to per∣fo••m it; hereby do you not only coop up the infinite, saving, special Grace of God into a corner, as I have shewed, but make it utterly of none effect to a thousand to one of mankind, nor through any default or defect in the particular persons, that have no share in it, but in a certain Common Grace that can do them no good as to Salvation, only helps on their condemna∣tion, and given to no other end, but to leave men more lyable to wrath without excuse (as ye say) & that on the account of Adams sin only, which particular act of his, hath l••ft all men for ever under sin, wrath, guilt, and incapacity to live, without Gods Grace, which he yet will not vouchsafe but to a few, which upon a personal appointment thereto, must necessarily be saved, and cannot chuse, while all the rest are as personally & peremptorily de∣creed to dumpation; alias, never to be so helped, but that they must lye un∣der the guilt of Adams old sin, and add new ones, to incur a thousandfold more wrath upon their heads, and condemnation, for not coming from under the old, which they were left lockt up from coming out of, and so hereby ye make God like some merciless mocking Tyrant, tha•• calls to ano∣ther tyed to a post, Come hither, with sooming pretences and promises of great matters, which he swears also he restly would have him have if he will come, and yet he will not loose him, when 'tis in his power to loose him, and yet at last too, because he comes not at his ••all, pretending for no other thing then that, or else he desired not his death, but had rather he should have come, & enjoyed the good things he hold out to him, comes in wrath on the said lockt-up-man, and knocks him on the head for his refu∣sing, before ever it was tryed by any liberty or ability given him, whether he would come, yea or nay.

Hereby ye make God a Lyar again, on that ye draw down damnation on ••••ost of Adam Sons for their Fathers fault, while they yet are innocent in

their own persons (for all personal transgression, ye say, Is the punishment entail'd on it, and consecutive of the Original sin) when yet God hath long since said, The son shall not bear the fathers sin, whiles not actually succeed∣ing him in the same, and that Proverb be used no more in Israel, of the childs teeth edged by the fathers eating four grapes, but that soul that sins only, it shall die, Ier. 31.29, 30, 31. Ezek. 18.19, 20. and every soul for his own ini∣quity only, and not anothers under the new Covenant, or Gospel, for that was of Old, and concerning temporal things, signifying, how the seed of the righte∣ous, that succeed one another in righteousness, are all blessed, and the whole seed of the wicked cursed, that succeed one another, not in a way of fleshly generation, but spiritual sinful degeneration in wickedness and blood: And so the blood of righteous Abel, and his seed, to this day, shall be re∣quired at the hands of Cain and his seed, that hath shed it, in this very Ge∣neration.

Ye use to say, the Qua. condemn all but themselves, who condemn only in order to mens being saved: But how do ye draw down to con∣demnation irresistably before they are born All but your selves, i.e. a few Elect and chosen Ones, and such Saints, as ye are your selves, that never mean to leave sinning (for how can you, when ye believe ye cannot) so long as ye live in this world?

Hereby ye shew your selves the Niggards and Churls, that would sain be called bountiful and liberal too, and yet make empty the souls ye would seem to fill, and cause the drink, ye call the thirsty to, to fail from their throats, and so bring Tantatalus his condemnation on them (as I said above) before their time.

Hereby ye shew your selves to be the narrow-mouth'd, Old Bottles, that have none of the new Wine in them, but are pouring out for money to men such soure Vinegar and Wine of Sodom (as ye have to fell) to the setting of the teeth of God and good men on edge with your cut-throat Gospel, which to the whole World, to which Gods Grace and Gospel is to be preached, and to most of them ye preach your, so call'd, Gospel to also, hath a thousand fold more condemnation, judgement, and remediless wrath and misery in it, then it hath of Salvation, Grace, good News, glad Tidings to All, or tender Mercy to every man in it, to whom you tender it, in which Attribute of Mercy yet, ye say your selves, God desires more to be known by to the whole World of mankind (if man himself hinder not himself from the Sight and frui∣tion thereof, then by all his Attributes besides.

When the wide-mouth'd Qua. as you call them (truly) in one sense, though (scoffingly) in your own, are those liberal Ones, that lay not the large Love of God up into a little nook, as ye do, but lay it forth in truth at large, as it is, and, while you Churls are evil toward them for it, working iniquity in your hearts, and practising hypocrisie, delight in, and devise the liberal things, by which liberal things they shall stand.

I say, Are ye not ashamed thus to confound and contradict your selves, as ye do, upon your Principles, and to bely God, and mock men as from him, and make as if he meant not as he said, and make him, who was not so bad to Pharoah himself, as to burden and heighten him to destruction, till Pharaoh had hardened himself (for though God did harden him, and said he would,

yet it was on the account of his seeing how he would first rebell, or swell in pride against him, as he had done all his life before) even worse then Pha∣roah himself, whom he destroyed for so doing, that punisht men for not ma∣king brick without straw, by how much Pharoah shewed himself but like himself from the first; but God (as ye represent God, as walking under a cloak among men) makes men (if your doctrine is to be believed) be∣lieve he loves them, and truly wishes well to them All, and yet within himself (though outwardly saying, he would not they should perish, conditionally they be willing to come to him for life) wills absolutely, unavoidably the re∣medilesse destruction of a thousand to one of them.

Are ye not ashamed to make God not only tyrannical, but hypocritical, and as dissembling as your selves? And not meaning truly as he sayes, but meaning a few only when he sayes All; to say that by every man he means some few, seeming Saints only, such as your selves; and that his meaning cannot be as his words import, and that Christ may be mistaken, if his words be taken in the or∣dinary literal sense of them, as if there were no hold to what he sayes.

And to say that Gods love is large to All, and yet that under no considera∣tion he hath vouchsafed saving Light, saving Grace to All, but only such a common Grace as shall inevitably serve to damn them more, then if he had never given it, and then if Christ had never come into the world, and the Gospel had never been preached, and Salvation never tendred to them; but in no wise be sufficient to help them?

Are ye not ashamed to force maintenance from men (as ye do) to main∣tain you in your mock ministry, and for running on such a sleeveless errand (as this is to most men) from God to all men, and to bear your charges, to the overcharging of a sinking Nation for your sakes, in your Message of contra∣dictions, lies, and utter impossibilities, for so it is, on pain of condemnation to call All to come to Christ for Salvation, and to believe it, every man for himself, that Christ died for him, is tendered truly, sincerely from God to him; and in particular, each is to believe him as his Lord and Saviour, or perish, and thae he is now freely proffered, and as truly, and unfeignedly offered from God to him, as he did once offer himself to God for him as his Ransome, as well as for any, and that there is this good ground for each particular man to believe it for himself; because All, without exception of any sinner in the World, that does not exclude himself by his not coming, are freely, without respect of persons, invited to come; and this ground also, that as he is truly, without m••ckage, held out to All, and All bid to come, so God is willing they should come and have the Salvation, and to that end hath sent his Son, not to condemn, but save them; and his Son his Ministers, to intreat them to be willing as he is, and reconciled to him as he is to them; and they de∣clare from him, according to Gods words in the Scripture, that he died for a••l and every man, is a Propitiation for the sins of the whole World, and died for the ungodly, and came to save them, and heal the sick, and seek the lost, and such like; and therefore every man may conclude its for him, one as well as another, that can say, he is a man lost, sick, sinful, ungodly, and of the World; and that God hath also wrought in them, of his good Pleasure•• to will and to do, and therefore now they must up and be doing, and work out their salvation, which if it be not wrought out, God hath done his part,

and the fault is only in their own particular persons, and yet in Adam too, and God is no hard Master, but hath given to every one one talent at least, which if he hides, he will be cast into utter darkness, and weep, and gnash his teeth at the remembrance of it, that once he might have been happy, had he not been wanting to himself, and been an unprofitable servant with what he had, and had not in his own person still (Mark) put the Salvation from him, and hated the Light and instruction, and that God requires of men but the improvement of his own, and much more to this purpose, which all is sound, true, plain, wholesome, and saving Doctrine: And then to come with a new tale, whereby all the good grounds before laid for every man, that is called thereto, to come and believe upon, are utterly razed and removed, and to tell them, that though all are call'd, invited outwardly, yet an hun∣dred to one are by a Decree in Gods secret Counsel so secluded by Adams sin, that they cannot come, nor have any right to Christ, he did not so much as die for them, but for some Elect ones, nor offer himself for the most, but a few, though God indeed sayes All, every man, sinners, ungodly, the lost, the whole world, and makes offers to all, where his Gospel is preached, yet by All, and such like universal terms, we must understand God and Christ, meaning another matter far otherwise then they say, for in innumerable pla∣ces where God says, Omnis, All, its the Elect only, one of a thousand he means (so I.O.) & 'tis an usual thing for God and Christ to speak words of a doubtful sense.

If we object; But its the most ordinary and literal sense of the words, and the very letter of the words so imports.

Tush, Tush, (quoth T.D.) never talk of that, man, I tell thee, 'tis usual with Christ to speak words of doubtful sense, so that his meaning may be mistaken, when his words are taken in the most ordinary and literal sense, and so 'twould be here, if by every man we should understand every individual man, I know and confess the words import so, John 1.9. but the indefinite phrase (so T.D. calls it, though every man is an universal) hath a restrained sense, as else∣where in the Scripture, Christ tasted death for every man, when as he died but for a certain number, and the meaning of those words cannot be as the letter of them d••th import, for then the Scripture would contradict it self, but it must be, if not in the other way in which I said it might me, then in this way as I say, that every man is not every individual man (so T.D.) And besides, as God intends not the Salvation to all its offered to, so all its offered to on pain of sorer condemnation if they believe it, cannot believe it, nor accept it, and he offers it to All upon condition of acceptance: Indeed, could you suppose that all would take him at his word, and accept his offer, they should have the benefit thereof; but that must not be supposed, on pain of being Heretical in the Faith, for 'tis not Orthodox, that men can come to God when he calls them, nor accept of what he proffers, nor believe in him, whom he bids them believe in, that he died for them in particular, whom if they should believe in, that 'tis so, then 'tis so in deed, & in truth, that he died for them, else not (as if he died not for sinners, qua sinners, and lost, but qua believers, which is absurd) for men must have this first as a ground to believe upon, that he died for them, because for All, every one, sinners, ungodly, lost, Rom. 4. Rom. 5. while yet sinners, otherwise they have no ground on which to believe, nor can any man that does be∣lieve

with any Faith, save that which is but meer fancy, believe that Christ died for him in particular, but as he died for All. For thus a man may safely conclude, Christ died for every man, for sinners, lost, ungodly, the whole world, therefore for me: But bid a man believe Christ died for him in particular, & tell him he died not for All, but for one of a thou∣sand, the Elect only, and tell him also (as T.D. does) the Maisters know not the Elect, and ye cannot assure him, he is that one of a thousand, one of those few Elect ones, nor he himself neither know, or be assured of it, till after he believes it, and ye utterly take away the ground he is to believe upon, for he will argue thus rationally against you, or expostu••ate with you, to the shewing of your exhorting him to believe, to be a piece of frivolous foolery.

Arg. Ye bid me believe Christ died for me, has Salvation for me, which God by you offers to me, and you call me to come to him for it, as that which, without hypocrisie or feignedness, God would have me to enjoy, being not willing I should perish: But what ground would ye have me to come upon, or of assurance I shall be welcome, or accepted in my acceptance, or of believing assuredly that God is really willing I should have it?

Ans. Its sufficient for all.

Arg. That's not the Question, I doubt not but there's sufficiency enough in Christ to save All to the utmost that come to God by him, but what's that to me? that's not a sufficient ground for me to believe upon; many things are sufficient for many things, & to many more men then are ere the better for them (as some greedy Grandees have many thousand pounds a year, which is sufficient for an 100 honest men to live honestly upon; but he that shall go upon that account to feed and live at one of their Tables, may for all that be likely thrust out as an Intruder) but can you tell me the glad tidings that that is for me, if so, I'le believe it, and accept it, and come with all my heart, if you can lay a ground for me to be confident on, that I may, if I come, not be more bold then welcome.

Ans. All are invited and call'd to come, and call'd freely, fully, without exception, to believe; therefore why not thou?

Arg. But Friends, though all be called to come and welcome to God, by you who say ye are his Ministers, Is this in sincerity and truth, or in hypocrisie and ••••ackage? is God as willing as ye seem to make him, that all shall come to life.

Arg. Yea without hypocrisie, for God cannot dissemble, nor mean one thing and say another (though we say so of him sometimes, as T.D. does) he is freely willing, if thou art willing, he would not have thee die, but much rather live.

Arg. But how shall I know that yet for my self? does he intend the Salvation to all as really as ye pretend he does in the universal extent and proffer, or to s••me only? for some of you say, he does offer it where he intends they, to whom ye say so sincerely offered, shall never have it, but are by a secret Decree of God bolted out from it for Adams sin before they were born, in the guilt of which (though he will save a few, that he may shew his Mercy, Live, Grace to All (as some sillily say) to be of more extent then all his works, which few are only known to himself, and not (as ye say) to you and me) he will praeterire, pass by, even a thousand to one, to perish unavoidably, notwithstanding Christs death, and so I may be one of those many, for ought either you or I know, yea a thousand to one but that I am proe-ordained to perish, and therefore still I have far more

reason to believe, according to those principles, that I am one of those thousands to one that must perish, and to whom Christ is not intended by God, for all your fair proffers of him from God to me, then that one of a thousand Elected to life by him: There's no small odds in these two, for if but an hundred men were sentenced to be hanged, and a pardon should be proclaimed to them all, and yet such an af∣ter-clap come, that its not intended to the whole hundred, but to one of them on∣ly, and ninety nine must be hanged for all this, and he that is so free in proclaiming the Pardon, can't tell me neither that I am the only man that must be spared, I should think him a fool if he should stand pressing me to believe it, that I am he, and can shew me no evidence of it, and shall still rather believe (do what I can) that I am of the ninety nine, and should think him little less then mad too, if he should tell me, that if I do not believe it, that I ••••ithe man (when yet he bids all the rest believe it too, each for himself, upon that same penalty, in case they do not) I shall be hanged for this very thing, as he sayes every of them shall too, as the chief account on which they perish, even because we do not believe every man for himself, that he is the man, and for despising the mercy tender'd, and the large love of the Pardon-sender, and such like, and that in a more severe way of execution, even with quartering, &c. whereas nor I nor any of us all should perish, if we did believe it; now does he intend it to all of them, if so, there I may safely believe he does to me, else I cannot.

Ans. Not so in any wise.

Arg. Does he intend it to the most?

Ans. Nay, but to very few.

Arg. Do ye know I am one of those few that he intended it to, or of those many to whom not?

Ans. No not I, we are servants, we know not what the Master does, not which are the Elect, which not.

Arg. On what ground then bid you me believe I am one of the few, its more likely I am of the many that must perish, even by how much they are so many to one more then those are that must live?

Ans. All that come shall have it.

Arg. How can that be, when yet ye say its not intended to All, which if it be true, suppose all should accept it and come (as ye say all cannot neither for want of power) they cannot have it, because not intended for them?

Ans. Yea, its offered on condition of acceptance, faith, and coming, so that could ye suppose All would take God at his word, and accept the proffer, they should have the benefit.

Arg. But that must not be supposed, nor cannot rationally, according to your principles, who tell us All cannot come, cannot believe nor accept, for to accept, believe, the power at least must come from God, and he hath not, say you, given that, nor saving Light, under any consideration to All, but to those few only to whom he intends the Salvation, which I still demand a ground from you whereupon to believe I am one of, which till then I cannot believe any more then groundlesly, and groundless faith is no better then vain hope, which is fancy that will fail when men come to give up the Ghost?

Ans. Believe only in the Lord Jesus, and thou shalt be saved; believe, and the Salvation is thine.

Arg. But that's Idem per Idem still, the thing ye are to give me a ground to

do, but cannot; I should believe it, if ye can shew me a ground whereupon; you would have me first to believe it, and then my believing it will be a sufficient ground for me whereupon to believe it, whereas I must first have some ground wherein that faith ye call me to must stand, and whereon it must be founded, for Faith is not the ground of it self; and your Crede quod habes & habes, s as foolish a conceit, as if ye should tell me that a man I never saw intends to give me an inheritance in particular, when yet ye never heard him say so, and would have me believe it, yet can give me no good ground whereon to believe it, but your single say so, who yet say ye know not that I am the particu••ar man he intends it to neither, only ye have heard say he proffers it to a thousand, not me by name; and yet for all it is proffered to so many, its intended only to one of them.

Ans. If thou wilt believe it is so.

Arg. But is it so that he intends it to me really and particularly?

Ans. Nay, I cannot tell that, its hid from me; but this is all we can say, that he intends it to some really, and he offers it to all conditionally they believe, so that if thou believe it its thine.

Arg. I cannot believe that though you bid me, nor ought neither, which you, who bid me believe it, can give me no ground for, nor evidence of, that it is so, and confess your selves you know not whether it is so or no; that he died, I believe, as ye say, for some, and so they believe all o're Christendome, and in England, and also believe mostly every man for himself, that Christ died for him; where yet for all your saying, he that believes so hath him, there's not one of many h••th him, as your selves confess; whose faith therefore, which ye beget many to, is mostly fancy, for they have not the Salvation yet, which is from the sin, but to believe it without more evidence for it, that it is a truth, he died for me, even for me in par∣ticular, then I see upon what principles ye are able to give me, were as fond as to believe a piece of news for truth, which the man who tells it, tells me, he knows it not, whether it be a truth or no, but much doubts it, or glad tidings of great joy to all people, which the News-m••nger himself can give me no evidence at all, that it belongs to me at a••l; but after his most universal publication of it, that he has tidings to all and every one, and would have every one believe it so to him∣self, begins to fall back into such a diminutive prate, or pinching publik•• privi∣cation, or private publication, as, when demanded about his news in this manner, Friend, a••t thou sure this thou extendest to all, is good news intended to all, is it so to me in particular, whom thou bidst believe it good news to me? Replyes in this wise; Nay, I cannot say that, I say its to all and every one, but by those terms I mean but some, and those very few; and I cannot say which nor whether in particular, thou art one of them or nay, yet thou must be∣lieve it, or else sad tidings will come after it, thou shalt be hanged up for not believing its glad tidings, which said News; monger I should judge so little worth much heeding, crediting, or believing in what he sayes, that I should rather think him out of his wits, and to have suffered some shipwrack (as our Priests have done of the true Faith) of his very common sense and reason Shew me therefore what evidence ye have of the truth of the thing ye tell me, and bid me believe, or else its but as Implicit Faith ( as at Rome) if I should believe it, and not because I see it likely, but because ye say so, who yet tel' me of what ye say, or bid me believe, viz. that Christ died for me, for he died for some, 〈◊〉〈◊〉 the Elect only; that he cannot tell at all

whether I am one of those Elect Ones for whom, yea or may.

Answ. We say still it is offered to you as 'tis to all, on condition of ac∣ceptance and of faith, so that who believes it shall have it, whoever he is, and 'tis believing evidences it to be so.

Arg. Still ye run but in a round (as the Colliers faith does) and say no more in effect then thus, first believe, and be confident, that Christ died for thee, and then this faith and belief of it, that he died for thee, is a sure good ground or evidence for thee, upon which thou mayest believe and be confident, that he did die for thee, and that thou art one of those few he died for, and not of those many to one, to all whom as freely as to thee he is offered, not one of whom yet he died for, or was by God ever intended to.

Answ. But mind the Condition though; he is offered to all on condi∣tion of acceptance, so that if thou perform the condition, as most do not, for few will come, thou must have the thing promised thereon, that is, the Salvation.

Arg. The Condition! I know Christ is not only offered to all on condition, but intended also to be the Saviour of All, on that condition they reject him not, but believe in his Name, come at his Call, and obey his Voice and Counsel, which God also by his Truth, Grace, and Love, puts men into capacity to do, or not to do, at their choice.

But as for your Condition, I say, it's more monstrous then all the rest, while for all your offers to All conditionally, they believe ye say it's peremptorily intended but to few, and those few shall not chuse but perform it, and an hundred to one are as peremptorily intended by God, to be never interested in it, nor enabled to per∣form the Condition ou which only its meant.

Ye say indeed God offers and tenders Salvation by Christ to all conditionally, they believe in him, each man that he died for him, but what is this, so long as it's not intended to all, and there is no such matter ( as ye say) to b•• believed, un∣lesse most men believe a lye, as that Christ died for All, and every man? For a man to tell an hundred condemned men, there is life offered to them all, on condi∣tion they every man of them believe it is so as he sayes, and to bid them believe it as the Truth, for want of believing of which only they shall be executed more cruelly, in believing of which they shall be saved; and then to tell them, the said Pardon is really, positively, and peremptorily intended but to one of them only, and not one of all the rest assuredly shall ever have it, its absolutely, unalterably de∣creed, that the ninety and nine shall be hanged, is to destroy all the ground of the belief ye would beget them to, and to carry an hundred men up on high into a Steeple, in vain, aiery hopes of some glorious sight pretended to be shewed to them all, that from thence advantage may be taken, as the thing intended, for all the fair pretence, to throw ninety and nine of them down, go the breaking of their necks, and the mischieving of them more, then if they had never been so fairly premised, and so highly elevated, and but one of them be shewed the Light, which to all was promised; for the absolute Decree and intent of God must ever inavoidably stand and take place against the conditional proffer of that which in the Decree is not intended; so the proffer on condition still is not worth a straw, nor any thing, but a meer mockage of men, and such a one as is before that time wherein God sayes he will mock and laugh at men, which is only when they have finally rejected what once they truly might have had, and was indeed as truly in∣tended

as tendered on condition they by their wills refuse it not, Prov. 1. Psal. 2.4. For what God absolutely wills and intends, ever is, & does come to passe, but what he intends (much more what he does but offer us, and tender, and not intend at all) but conditionally, of mens standing or falling, rejecting or receiving, when he has put them into an Equilibrio, for either, may be one way or another, this or that, so or so, and yet Gods absolute Decree stand inviolable, unalterable ( ••ut Alibi) as namely, Adam when he was stated f••••m God upright (as a stick may be set upright by a man, resolving which way it falls it shall lie, either in mire or on fair ground) had posse peccare, posse non, God left him to his choice, intending, as to the man, conditionally, that if he fin'd, he should die, if not, live, and should have love or hatred from him, according as he did; but as to the two states of sinning or standing, •••• is Decree was absolutely unalterably thus, viz. tthat the Life should be the reward of the standing, and the Curse the reward of the sinning, happiness and blessing he felt in the one way, ?oe, and wrath, and mi∣sery in the other: so is the Election and Reprobation of God not absolute, but con∣ditional only (as to persons) but absolutely without condition, and inalterable (as unto stares, things, wayes, actions good or bad, wickedness, or righte∣ousnesse) so that in the way of righteousness he hath absolutely intended Life shall be enjoyed, and in the path way thereof no death to any, as found therein, and as absolutely, that the way of the wicked, or of wickedness and ungodliness, shall perish, and they in it, that forsake it not; that the seed of the Serpent shall be bruised, Satan and all that serves him (as so) and the seed of the woman only blessed.

But now (as to persons) his Decree and intent is truly •••• his proffer i•• (i.e.) universally and conditionally to all, that as they do they shall hav••••, as they sow reap, corruption or life; the seed is they serve, and are one with, their portion shall be, as the way is they chuse finally to walk in, of good and evil, truth or deceit, light or darkness, life or death, which are both set before them, so their end shall be without change, because (though he would have all persons chuse life, that they may live, yet so as leaving them to their choice) yet to this way he hath everlastingly intailed the Blessing, to that the Curse, without alteration for ever (ut alibit) Wayes are absolutely approved or reprobated, Men only conditionally, as chusing the wayes, either approved or reproved; so that while ye say God proffers conditionally only to all, but intends absolutely, that one of a thousand shall not have the benefit of the Salvation, besides the mockage that is in that offer, he cuts the throat of all that comfort that is or can be conceived by it, and is also a flat contra∣diction to say, God offers Salvation to all, which is as much as to say, pretends him∣self willing that all truly should have it, and yet to say also (as T.D. does) that God does not pretend to intend the benefit offered to all to whom it is offered; for however ye say (falssy) that he in himself really intends it not to all; yet this is true, that so long as he proffers it to all, he pretends thereby to intend it to all to whom it is offered, or else ye run on a much more sleeveless errand then before, viz. pretending that to men, which yet ye say your selves, for all your offering it in his name, and pretending to offer it as from God, God neither intends, nor yet so much as pretends they all shall have it, to whom ye offer it; which err and God never sent you on, but ye run on your own heads, with your heels upwards, to the work of preaching the Gospel, and so no marvell that ye turn it upside∣down.

That God intends not Salvation to all to whom it is offered, and yet though he offers it, saying, Look to me and he saved, my hand is not shortened that is cannot save, nor my eare heavy that it cannot hear, if your sins separate not good from you; as I live, I would not have any of you pe∣rish, I would have all saved, and know the Truth, and come to Repentance and Life; I have sent my Son that (alias, to that intent) ye should not be condemned, but saved; And yet thereby to say he pretends not to intend it, as if all his fair proffers are not only without any intent to save, or do as he sayes he is willing to do, if we be not wanting, but as willing; but also not so much as Tantamount to apnetence of such a thing, is such a mess of Pro∣positions, as by which the Propounder thereof little lesse then pretends to intend to proclaim himself •••• self-confounder before the whole world: Yet this is T.D. prittle pra••le in his parcell I am yet in hand with, whose deep Divinity in it I shall take notice of yet a little more as fol∣lows.

T. D. I do not affirm God offers it to all men, for many Ages and Generations never had one proffer, 1 Tim. 3. last.

Rep. The mere shame for thee that thou deniest it, to the damning of All men in All Ages before the time of Christs appearance in that flesh that died at Ierusalem, as thy quoting that intimates: Was the Gospel of Salva∣tion, because more clearly offered, as to the promulgation, then, not at all offered before? was it, because now more revealed, then so hidden, as not at all revealed to any Ages above ? what abominable grossnesse is here? had not All the Iews, and some Gentiles (as Ninivee by Ionah) the Gospel preached to them as well as to us, though to us more plainly, but that they believed it not? That very Text also sayes, God was manifest in the Flesh, was justified in the Spirit, seen of Angels, preached in the Gentiles, En Ethnesin, believe on in the World, received up into Glory: Was the preaching of the Gospel, En Pase Te K••sei, En Ethnesin, in the Gentiles, in every Crea∣ture (though a Mystery I confess, and so to you at this day) never mani∣fested in any man, or in any measure at all before?

T. D. But I do affirm its offered to more then intended.

Rep. Then, as R. H. said, the proffer is to little purpose.

T. D. Yea, 'tis to some purpose too as the Light is given (i.e.) to leave men without excuse.

Rep. A cold piece of comfortless glad Tidings, a Gospelless-Gospel, a Merciless-Mercy to the s••nf••l World, that is given not to save, but to this purpose and intent, further to condemn most of them, to leave them without excuse (as thou sayest, and thy three fellows also) yet I shall shew by and by, does not, as ye hold it, leave them without excuse nei∣ther; a Truth, that if it were so (as thou sayest it only) were a belying of God, as R.H. truly told thee.

T. D. No, for he pretends not to intend it to all to whom its offered, the election obtains it, the rest are blinded; and beside, he offers it on condition of acceptance to all; and could ye suppose all would take him at his word, and accept his offer, they should have the benefit.

Rep. But that must not be supposed from the Principles of thy per∣sonal Election of a few, and blinding all the rest from the very birth, nay

cannot be supposed; thou shouldst say could, suppose they could take God at his word, and accept; for, by thy Principles and I. Os. of denying the saving ability so to do, the most, they to whom it's not intended can no more accept or believe, then 'tis possible, if they should believe, they should obtain that which they are personally and absolutely reprobated from so long before: for if God do not, will not give, hath not given, as ye say he hath not, some measure of the saving Grace, whereby to believe and ac∣cept it, to all whom he offers life to on that condition of acceptance, but calls, and requires them to believe and accept, what he knows they can∣not without him, this makes him as much a Mocker of men still, as such a merciless Tyrant and Arrand Hypocrite, as shall stand aloof off from one hungry, that is lockt in the stocks, with a dish of meat in his left hand, and a Pole-Axe in his right, saying, why wilt thou starve thou self-murdering man? come to me, and here is meat for thee, I am freely willing thou shouldest have it, and not perish (never coming neer to unlock him all this while, nor bringing the meat within his reach) but if thou wilt not come I will knock thy brains out; and so because he comes not, when yet he knows he cannot, runs on him, pretending to do just Vengeance on him for his wilfull refusing his own help, when he might (alias, never might) have had it, and cuts him to pieces indeed: for he that on pain of punishment, death, and condemnation, if the Terms be not performed, tenders Life and Salvation on Termes and Conditions utterly impossible to be, or ever to have been performed by the person to whom the tender is, unless a Grace be given him, which yet never shall be, is an Hypocrite and a Tyrant, (and such a one ye make God by your Doctrine, who yet is no such, but that ye belie him) as such as he that shall say, he truly desires to make me his Heire, and so tenders me a good Estate, conditionally I will take a journey to the Man in the Moon first, to get it confirmed there, when I come back again, but if I refuse to go thither he will kill me, and so because I cannot climbe up to the Moon, falls on me, and puts me to death indeed.

Arg. 7. Moreover, Gods offer of Salvation to many, to whom he intends it not, on conditions he knows they cannot perform without him, and yet not so much as enabling them all to perform them, when he might, but some few only to whom he intends it, makes God a Respecter of Persons, as R. H. truly said of it, when yet God is no Respecter of Persons, as the Scripture saith, but in every Nation, Men that fear him, and work righteousness, are ac∣cepted with him, and not otherwise.

T. D. To that of making God a Respecter of Persons this answer will suffice, did God give Salvation to some, who accept not of it, out of particular fancy to them; but exact of o••hers that acceptance, and for default thereof deny them Salvation? then there might be some ground for the cavil, but now that its offered upon equal termes there is none.

Rep. Does not God upon your blind Principles of personal Election, or loving of a few, out of a particular Fancy to them, and perempto∣ry Reprobation, and hating the most of Mankind before they were born, without respect to foreseen good or evil to be done in time in their own persons (excepting the respect to Adams sin, which the Sublapsarians

prate of against the Supralapsarians, whose blind wranglings, whether Election be ex massa corrupta, or pura, are not more wearisome & toilsom, then they are both no••some and loathsome to look upon, by any that love and know the Truth, give Salvation to some out of fancy, who accept it no more then others; but as he (as you say) makes them to do it by an irrestible power, which he denies to the other) and exact of the other that obedience he enables them not to, and that for default thereof, not only de∣ny them the Salvation, but also damn them down into double condemna∣tion? Does not God do so, I say, according to your Principles? and if so, then is there not a ground by thy own confession, for that Assertion thou call'st a cavill, i.e. that God by your doctrine is (doctrinally) made a Respecter of persons? And whereas thou sayest, Salvation is offered to men on equall termes, and therefore there is no ground to assert God a respecter of persons: I say, 'tis the Truth we hold indeed, that 'tis on equal termes tendered to men so far, at least, that till some put the word of life from them, and the salvati∣on that is sent to them, so making themselves unworthy of it, when others receive it, it is so brought by Christ the Light, that the whole World might be saved as well as some of it, 1 Iohn 2.3. Iohn 3.17. and where it is of∣fered, there are none to whom it is not as sincerely intended; on condition of acceptance, as it is to some, and so God is in truth no respecter of persons. But darest thou say, and is it not a contradiction to thy self for thee T.D. as thy Principles are, to say Salvation is offered on equal Termes, who saidst above, that among those where the Gospel is preached, Salvation is offered to more then to whom it is intended? if it be truly intended to any one, and not truly intended to every one to whom it is offered, but it is (for all the fair offers) absolutely decreed a few shall have it, and shall not chuse but per∣form the condition of it, which is acceptance; and as absolutely decreed that the most shall never be enabled to perform the said condition of ac∣ceptance, which is exacted of them, and so shall unavoidably go without it, are these equal Termes? Is not this offer upon as unequal termes, as if a man should tender to two condemned prisoners bound up in chains, that they shall both live, if they will come out of prison, but if not, they shall be more cruelly executed for refusal, intending to unlock one of them, that he may come forth, and to light, lead, and compel him irresistably to come forth also, that he may have the benefit of the Pardon, and live; and as ab∣solutely intending to leave the other lock'd under restraint in his chains, utterly devoid of any liberty to come forth, to the end that he may cut him off from any benefit of the promised Pardon, and take double vengeance on him for non-acceptance thereof? and are these equal Termes? are these wayes so equal as God sayes his wayes are? Ezek. 18. who absolutely wills not the death of any that are as willing to live as he would have them, and that do not wilfully die for want of turning from those iniquities in which they cannot live, and from which he impowers them to turn, but that they refuse it, as well as leaves them to chuse death too, if they will neees have it? Who sees not the foolish frivolousness, and self-contradiction of T.Ds. Divina∣tions?

T. D. And for Christs being given for Salvation to the ends of the earth, that imports not so much as that the offer, much less the benefit should be of such ex∣tent

in all Ages and Generations, as the fulfilling of that Prophesie bears date; from the Apostolical Commission, Ma••th. 38.19. and it intends that no Nation, how remote soever from Judea, should want the offer, nor some of it the benefit of Sal∣vation.

Rep. See how unsound Iudgements jump together, Christs coming a true Light into the world to enlighten every man in it, I.O. (as is seen above) dates but from about the time of his appearing in that Person, that 1600 years since died at Ierusalem, and his being a Light to the Nations, and Gods Salvation to the ends of the earth, is dated from much what about the same period, according to T.D. his Calender: But as for the extent of his Light and Salvation, which is said to be to every man that cometh into the world, and to the very ends of the earth; This is extenuated by them both into an extreme little compass, in respect not only of time and seasons, but of places and persons also▪ For first, as here is a cutting off of all Ages and Generations before the Apostolical times, by both I. O. and T. D. from any benefit from Christ and his Light, and from any interest in his Salva∣tion, and of all Nations for 4000 years together, as it were by the lump and wh••le sale, unle••s happily they except the little nook of the Iewish Na∣tion, which (saving a few that walk't with God in the Light of Christ, as some in other Nations al••o did) was, in moralities, well nigh as wicked generally as any people, yea, to the justifying of her Sister Sodom it self. And secondly, even of these last Ages, since the said appearance of Christ in flesh, the major part, by thousands to one, are, in the Doctrine of our Divines cut off, not by their own obstinacy and rebellion against Christs Light (for so we say most are without the benefit justly enough, for hating and not coming to Christs Light in their hearts, which else would save them) but by God himself, for want of his vouch••a••ing them such a Light, as, if improved, is sufficient to Salvation; for if all Nations have the offer of it now (as in an outward Ministry they have not had since Christ, nor yet have, there being not a few at this day to whom the outward news of Salvation is not come by any outward Ministry, and therein T.D. is also out in his accounts; yet where the offer is, there's not one of ma∣ny (according to these two men) that have so much grace ever given them of God, whereby to be in capacity to lay hold on it because its intend∣ed but to few, even of such, and so the offer is but a meer mockage still, all have not the offer, and of such as have that, but few the benefit of the Salvation, because not intended, though rendered to them, and they not put in possibility for it for want of Saving Light, or sufficient g••ace to ac∣cept it, or to perform the condition on which its rendered; and so as uni∣versally as is talkt of in Scripture, in Terminis, as belonging to All, yet by the restrained senses they put on these universal terms, as some, a few, the Elect, &••. its not one of a 1000 that can have the thing, or are intended by God to have any share in it. But O ye Niggards and Churls, that are called by the name of Masters in Israel•• Is the Spirit, and Saving Light, and Saving Grace, Saving Health and Salvation of the Lord thus straitned and limitted, as ye limit them? Are these his doings? Doth he mean as ye say he does, when he sayes All, every man, the whole world, and not rather as he sayes himself? Are not the••e your doings, thus to pervert the right words and wayes of

the Lord? and with your narrow senses to distinguish the most infinitely im∣mense Mercy, and incomprehensibly large love of God to all mankind, and every individual person thereof, that does not first personally slight and sin a∣gainst it, and so pull more misery upon themselves, into such a diminu∣tive matter, as amounts truly, seriously, and intentionally, to the redeeming of some one of a thou and from misery, to no more then a meer making of a thousand to one more miserable, then if he had never sent the news of that mercy in Christ, and a most cruel mocking of those individual per∣sons in that (as to them from the first) remedilesly derived and decreed misery also? Is this the glad ••••dings of joy to all people, and all man∣kind, that by their own neglect do not loose their share in it, to tell them by general Proclamation, that there's Salvation and life for them All in Christ without exception▪ and its offered on equal terms to them All without respect of persons, and then to tell them after, that this Salvation, which is so infi∣nitely sufficient for all, is intended but to few among them, and those are ye know not which; and these few shall assuredly partake of it, and many to one shall as assuredly never see it, nor be made capable to come to it by any Light sufficient to lead to it, though never so well attended to, because it was never intended to them, but from all Eternity the very con∣trary was intended, and irrevocably decreed, as conce••ning their particu∣lar individual persons, that they shall perish for, and not be one jot the better for that Salvation, do what they can by the improvement of that Light and Grace they have from God, which is only common, and not sa∣ving, nor able to help them, and God in no wise will help them to more, but leave them helpless, that the Salvation may pa••s by them to the few to whom its intended, and be (as to the rest only) as a means to make them liable to more wrath for their refusing it, and more without excuse in the midst of that misery too that's encreased by it? Is this your G••spel of Gods infinite Grace to All men in Christ, that very few shall be sa∣ved, but unavoidably, by any thing that God will ever enable them to do to the contrary, most men, perhaps a thousand to one of those to whom its offered shall be according to Gods unchangeable and personal Decree con∣cerning them in that kind, doubly damned by Christs coming into the World, of whom ye shameless ones do you not hear God say, he sent him not to condemn, but to save the world, which yet through the despising his true Grace, and hating his (saving) Light when its come to them, are (his love not∣withstanding) the more sorely condemned? Is this good news to an hun∣dred, to hear that one of them shall be highly preferred, and none shall hinder it, but as uncontroulably his rise shall be the ruine of all the rest, and and an occasion whereupon the ninety nine shall come all to be hanged? Ye fools and blind, Is this your liberal, universal rich Gospel to the whole world? O ye graceless, ungod-like, ungospel-like Gospel Ministry of England, and Vniversities of the same, about which there is such ado among the Powers, Parliaments, Armies, and their Generals Courts Committees, Cities, and their Common Councels of late, that ye may be so richly, liberally, and univer∣sally maintained in your private promulgations of it, not far from your own fire sides, much less so far as Christ gave Commissian to his Ministers to pub∣lish his Gospel going out into all the World, all Nations, every creature, the ends

of the earth; but like Gospel, like Minister of it, a private particular, publica∣tion of it for pay, and impiop••iations by each Preacher in his private parti∣cular Parish, or place of preferment, is most proper to such an impropria∣ted, private, particular Gospel as yours is, whose care is more, according to the provision the Earthly Powers, that are bewitcht by you, make for you in that particular, to make augmen••••tion of your own means in the Earth, then an augmentation of Gods true Gospel so far, as to all ends of the earth, by exposing of your own persons to the pains, and weariness, and travels, and ha∣zards, that many of Christs Servants have gone through, and some even in these dayes for the sake thereof, or for the sake of your non Gospel ei∣ther, which yet sith 'tis your own, and another then that which Paul and others then preached, its no great matter (for a private preaching of it is fittest for it) whether it go so far, yea or nay, as to the ends of the earth; and indeed much farther then it has gone it must not go, neither in respect of time nor place, and no great ma••vel, for Pauls Anathema is entail'd to it, and the folly of i•• is beginning to be made manifest unto all men, as theirs al∣so was, 2 T••m. 3. even Iannes and Iambres, who of old withstood Moses and the Truth: If any man judge me too long in this business, let him excuse me if he please, or if not, let him chuse, I matter it not, for I here honestly profess the Doctrines that are entail'd on each other▪ in this matter of parti∣cular Election of a few, and personal Reprobation of most men by God, from both Salvation, and all possible sufficient means of it, either upon, or before Adams fall, without reference to personal good or evil first performed, or commit∣ted, do hang so together; like some tangling bushy brake of b••yars and thorns, to the cumbring of the ground where the Truth it self should grow out, and are such a wild Wilderness of Contradiction and Confusion, that being, by the way whereinto I. O. and T. D. dark distinctions have driven me, once entred into it▪ I cannot easily on a sudden find any way out of it again, and must walk yet a little further, before I can be so clearly quit of as I de∣sire to be.

I. O. sayes, that its so certain, from innumerable places of Scripture, that Christ hath not savingly enlightned All, but some only; that he hath no spiritual understanding who once dreams to the contrary; whereas I say, he hath yet no more then a meer mysty ••nsight into the mystery of Gods love in Christ to the world, who limits it only to a few: I know the Scripture from one end to another, yet I know not so much as one place wherein there's the least hint against the universality of his sufficient (G••ace••to All, 'twould have been more to my satisfaction, had I. O. named but one testi∣mony of Scripture, and directed us to it, then to give us intimations of in∣numerable Texts, and testimonies to that purpose▪ and set down not so much as one, which till he doth, I shall be so bold as to tell him; there is not one at all of any true tendency that way, but very many more, be∣sides those above-alluded to, which evince the universality of Christs death, the commonness of his Salvation, the generality of sufficient Light, Grace, and of the gift of his Righteousness unto All, and upon A••1, as they be∣lieve, without difference or respect of persons, Rom. 2.10.11.3.22. 1 Pet. 1.17.

The usual common silly shifts, and pedling put offs, that are made a∣gainst

those Texts which speak in universal terms, are that by All, All men, every man, every creature, the World, All the World, the whole World, not All and every one indeed is meant, but some, the Elect only, which T. D. calls few in comparison of the rest, All manner of people, not Jews only, but Gentiles also. So J. Tom. and R. Baxt. p. 60.62. The senses in which Christ Mediator en∣lightens with spiritual Light every man that cometh into the world, 1 John 9. That Text may be understood of this Light two ways: 1. All who are enlightened with Spiritual Light: 2. All sorts and Nations of men, Gentiles as well as Jews, not singuli generum, but genera singulorum, some in All Nations, some Iews, some Gentiles, and among the Gentiles some Barbarians, some Scy∣thians, some Englishmen, some French, some Turks, some Tartars, &c. not All in every Nation, not All of every sort, but some of All sorts, some Kings and men in Authority, some under Authority, some rich, some poor, some Ma∣sters, some Servants, &c. not the whole Globe, or Wheel of the World; but I.Os. whimsie, or Wheel within a Wheel, that is his Church, or as others, Mundus Electorum ex mundo Electus: This and such like is the narrow strict, restrictive rattle of I.O.T.D.I.T.R.B. and the rest of that Fry, whose restrained senses of so universal terms, let us reason together about a little.

Rep. 1. Is it so indeed Friends, that these so eminently comprehensive terms, All, everyone, &c. signifie no more then some, a few, &c. as afore∣said? Is this Syncategorema istud Omnis, the Con-signification of that Adie∣ctive All? Is it so as I.O. sayes, per omnem hominem, non omnes & singulos, sed quosvis tantum intelligi debere, that by All and every one, we ought to un∣derstand not All and every man, but some only; All not absolutely, but re∣spectively to the Elect; which are but few? This is more then ever I could yet understand since I left off to be (as ye are, and will be more ere long, if ye go on to fight against the Light) without understanding to this ve∣ry day.

To say that All may signifie many (as many is sometimes expressive and truly conclusive of All, and not exclusive of any; as Rom. 5.15.18.) is much better to be born with; but that All, or at least that every man, which is more indigitative of every individual without exception, should be said to signifie, not so much as the major, but the minor part of men: This is one absurdity more then I ever learnt before from any, but the unlearned labours of your selves, and such as side with you in your silly-come-sensless senses upon the Scripture.

2. If it be no absurdity but usual and proper to intend, not All men, nor Ill men, which are the most; but the Elect, a few good men only, by those terms All men, every man, All the World, &c. and not every individual (prout innumer is aliis locis usurpatur•• as it is used (quoth I.O.) in innumerable o∣ther places) then I shall the more willingly excuse him, who shall in∣terpret those Texts, viz. Rom. 3.9.10.11.12.22.23. Rom. 5.12. Gal. 3.22. and many more Texts (which must be some of I.Os. numberless number, there being not innumerable places besides them) that speak of All mens being gone out of the way, &c. All mens having sinned, and falling short of Gods Glory, dying in Adam, &c. All the worlds becoming guilty before God, &c. All Believers being justified, All Saints honoured, &c. Al∣so

such places as speak of Gods being avenged on All that obey not the Gospel, 2 Thes. 2. and such like (respectively) not of All and every man, e∣very Believer, every Saint, every Rebel, against the Gospel, but of some few, a few Believers, a few Saints, a few Rebels against the Gospel, which were an absurdity unsufferable, if not no less then madness in the abstract. But I.O. that he might at least insanire cum ratione, in proof that there are in∣numerable places besides, Iohn 1.9. where these general terms are so re∣strained, makes a shift to produce one, which is as much to his purpose as one can be, that over-turns it, that is Col. 1.6. where Paul sayes the Go∣spel is come into All the World, by which term All the World, I.O. under∣stands not All men, but the Elect only, heeding as little, as he does other matters, that the same Apostle in the same Chapter, ver. 23. speaks of the same Gospel in the same way as here, that it is preached, En Pase Te K••isei, In every creature that is under Heaven.

So that the 6th ver. which is I.Os. instance, doth by (All the World) intend the same Subject as he does, by the term (every creature) which is not such a pi••••a••••••, as the Elect only; for then the absurdity would be no less in these two verses, then it would be so to interpret it in Mark 16.16.17. where both these terms stand together; and how gross would it be when Christ sayes to his Messengers, collectively considered, Go out into (All the World) and preach the Gospel to, or in (for there's no Preposition) (every creature) He that believes shall be saved, &c. to read and render these general terms not absolute (as I.O. sayes Omnis must not be) but relate ad Electos, with reference only to the Elect▪ a Fool may see: For as I shewed above from Iohn 3.16. of the word World, so may I much more here shew from the word (All the World) the folly of them that will have it signifie no more then the Elect, it being then to be thus read; viz. Go out unto the Elect, and preach the Gospel to every Elect one, whoever in all the world, that is among the Elect, believeth, and is baptized, shall be saved; but whoever among those Elect ones, believeth not, shall be damned: Here's I.Os. Syncategoremaistud (Omnis) yet surely, as far as both he and T.D. are from holding the Gospel to be intended by God to any, but those few they call the Elect, neither of them is such a niggardly Churl, but they are both rather so free as to have the Gospel (excepting ever what large pay the Preachers must have for it) very freely offered from God to no less then All; whether this be any of those innumerable places I.O. means, when he sayes the word Omnis, All, is so used in them, or not, I know not; but here's the same terms, every creature, and All the world, as are used in that Col. 1.6.23. which he alludes to; and if this be not one, I doubt his number will come short of numberless; for at present (as I shall look no further) so I mind no more then one place, where the same term of (All the World) is used; viz. Rom. 3.22. where its said, All the World is become guilty before God, which if I.O. read non absolute, but relate ad qu svis tantum; that is, ad Electos, excluding All the rest (as he does the worst from the Grace of God) so as to say a few of the world only, that is, the Elect, are become guilty before God; then let's eat and drink, that we may live and dye Reprobated from God, and so become guiltless, ••ith none but his Elect become guilty before him, who are of all men then indeed most mi••erable.

And as I.O. so T.D. seems not to dote without at least some seeming shew of a Reason for his most impossibly proper sense of that term, Every man that cometh into the world, John 1.9. by which R. H. truly told him he makes John a Ly••••, and so say I too, while he understands it of but some of every Nation, and those so few, that page 5.1 Pamp. he stiles them a small number in comparison of the rest who are not enlightned, T.D. No such matter (quoth he) I make not the Apostle a Lyar, for the indefinite phrase hath a restrained sense, as elsewhere, Heb. 2.9. Christ tasted death for every man, when as he died but for a certain number.

Rep. To which I need say no more among wise men, then to tell T.D. that if he over-shot himself unawares in saying (every man) is an indefi∣nite phrase, let him only fetch back that Bolt of his which was so soon shot, and I shall freely give it him again, and there's no harm done; but if he shot it not in hast, but wittingly, 'twas with so little due deliberati∣on, that (as brief as he is, page 3.2. Pamp. to take on him to teach G.W. who in things of God may be his Teacher) he had need to be taught a∣gain (notwithstanding the flourishing his Title page with M.A.) by such as hold it fitter to forget, then to teach others any of that Tyruncular kind of learning, That (man) and (men) are indefinite phrases in such neces∣sary matters, are equivalent to an universal, though in some contingent bu∣siness they are aedaquate only to a particular; but as for Omnes homines, Omnem hominem, quoseun{que} unumquem{que} (All men) (every man) and such like; These are so far from being but indefinite, as hominem, quosvis homines a••e, that they are the most express universal terms that can be spoken; yea, nothing is more universal, according to the very litteral sense of the words, then Vper Panton Anthropon, Panta Anthropon Ercomenon Eis 〈◊〉〈◊〉: for All men, every man that cometh into the world; these, specially this last (every man) is so indigitative and absolutely conclusive of each individual, that it is not at all exclusive or exceptive of any at all; and if every man ••n the wo••ld be an indefinite phrase (as T.D. ayes) I know none is universal, for All is not (if it be so much) more comprehensive, then that, of All without excepti∣on; and if (as he sayes) every man that cometh into the world, be but some, a few of every Nation, Kindred, Tongue and People, then I'le read and ren∣der (by the same rule) the word every, as affixed to Nation, Tongue, &c. so restrictively too (for who shall forbid me? T.D. of All men can't) thus; viz. Every man of every Nation, that is, only some, a few men, of a few Na∣tions, ••f a few Families, Tongues and People, and then I'le carry the bound∣l••ss Grace of God, and incomprehensible Light of Christ, into a small compass, and diminutive corner of the world indeed.

But T.D. perhaps deems se imperatorem esse, and so may Leges dare, non accipere; for when we use any term in a sense that troubles him, then the phrase imports otherwise (quoth he) the words intend so or so, it must bind and be cogent to us, saying when he sayes Rex sum, sic volo, sic Iubeo, Nil ultra quaero Plebeius; but when we tell him, as we do in this, the words import otherwise, the very literal sense of them cannot be that, then he tramples that down: Tush (quoth he) the meaning of those word; cannot be as the Letter of them does import, for then the Scripture must contradict it self; it was an usual thing with Christ to speak words of a doubtful sense,

his meaning may be mistaken, when his words are taken in the most ordinary and literal sense, and so it would be, if, by every man, we should understand every indi∣vidual man.

Rep. Where note, first, that T.D. yields, that the most ordinary and literal sense of (every man) is every individual man, and that the letter of those words, every man, Iohn 1.9. does indeed import no other then we say against T.D. and I.O. viz. That the true Light, which is that of Christ, en∣lighteneth every individual man that comes into the world.

And so secondly, to the contradiction of himself, who so calls it, that every man is not an indefinite, but an universal phrase, and so cannot have such a restrained sense as in some cases, not all, an indefinite expression may, for mostly an indefinite it self is equivalent to an universal; and if it be taken according to the proper import, ordinary, and literal sense of it, it is to be read every individual man.

3. That in those three places, Iohn 1.9. Heb. 2:9. 2 Cor. 5.14. Christ enlightneth, tasted death for every man; died for all: The letter, and the true, proper, genuine, ordinary, and litteral sense, which the words All and every man import, is on the Qua. side, by T.Ds. own free, or rather forced, confession; and (whether they, who fighting and scoffing at the Light and Spirit within, which only reveals it, know it not, or will grant that or no) we know that we have the true meaning and mind of Christ.

4. What hath T.D. and I.O. left then on their sides to help them∣selves with? Nempe velle suum cuique est nec voto vivitur uno; every man his own will, even what opinion he pleases: Quot homines, bis tot s••ntentiae; as ma∣ny more minds, as men, for they do not both in every thing fain the same, nor doth each of them fancy the thing at all times alike, but is at odds about it within himself: I.O. hath two shifts, as I have shewed, but ne∣ver a good one, to slide away by, but one of which T.D. shuts in with: T.D. hath three, two of which (as short as they are of truth in his own intent) extend far enough, as is said above, to give the cause contended for to us; and the third, which is I. Os. also, hath nothing to say for it self, but that it's a wresting and restraining the phrases All and Every man, besides their ordinary literal signification and import; it cannot be, as the words and letter of them doth import, therefore it must be in this or else that sense, which the letter of the words does not import; Somewhat they would say, but they cannot tell what; Somewhat it is, but no matter what, so it be not the right meaning, or true literal sense; in a word, all they have to trust to is, their own muddy meanings, foolish figments, false 〈◊〉〈◊〉, unccuth imports on plain phrases, which none (but that some will) need at all to mistake, which who is such a fool, as to be taken with the ••oy••shness of them, may take, and who will not, may safely let alone, and every wise man will feel to be foolish, and every reasonable man will refuse as so.

5. 'Tis to be noted, that when the proper, ordinary, literal sense of any words do but seem to tend toward their own turns, our Divines insist much upon that intent and purport of them, though they will needs make them mean another matter then they intend, or truly import, when the

true interpretation of them over turns and thwarts the tenure of their false Doctrines, and so Rule o'••e their Rul•• as they list, according to their own unruly will, and lay out the Letter, like a piece of lead into what shape, sense, or form seems good to their own lewd, Lesbian, or petulant fancies; and when it does not ••••and handsomely to their particular private purpose one way, they set it another, and sometimes two or three wayes at once, not determining which it is, but saying, Its either this, or that, or both: So Io. Tom. and R. Bax. page 60.62. that Text, Iohn 1.9. may be understood of this Light two wayes: 1. All who are enlightned. 2. The other sense is, All sorts and Nations, &c. but not that of the Qua. though the letter it self imports it: But page 35. 1 Pamp. both meanings are the Holy Ghosts, the phrases will bear either senses, and either of them cross the Qua. interpretation; and when they deem they can make any use to help their crazy cause, by the literal sense and import of the words, then they will have that; and so what a deceitful deal of-Do there is with T.D. about the import of the words, a very Boy may behold up and down in his two Trisles, page 5. 1 Pamp. That expression, Luke 17.21. may import, that the Kingdome which the Pharisees did upon a mistake look for without them, was indeed (Mark) a Kingdome within them.

Here it seems T.D. unawares, thought the import of the expression would have served his turn, and was mistaken, it serving the Qua. for truth, whereupon upon second thoughts (as he sayes) gives another, which he judges the most genuine interpretation En Vmin among you; so the Preposition may be rendred (quoth he) when as there's no such Pre∣position at all as En in that Text, it being Entos Vmon, as is shewed a∣bove. So page 14. the phrase doth not import the perfection of any on earth; that likes him not it seems, but else the phrase imports it well enough, for he sayes, ye are come to the Spirits of just men made perfect; as its said, The Saints are all to come up to the measure of the stature of the fulness of Christ, Heb. 12.23. Eph. 4. So page 16. Perhaps the clause should b•• re∣ferred to Sanctification, 1 Cor. 6.11. or else it may be meant of the Spirits application, forte ita, forte non. So page 4. 2 Pamp. as the Apostles expressi∣on is (there he is for the import of the expressions) So page 47. 1 Pamp. The expressions of freedome from sin, do not note freedome from the be∣ing, but dominion of sin. Page 4. 1 Pamp. As for the phrase in your hearts, it imports but the same with that expression, the eyes of your under∣standing being enlightned. Page 9. Doth not commit sin, that cannot be meant of freedome from sin, but either there is an Emphasis in the word sin, intending under that general term one kind or sort of sin; i.e. the sin unto death, or if not in the Substantive, then on the Verb Poiei, which notes to make a trade of sin, (as the Priests do, who preach sin up, and down for money) So somewhat it is, if they could tell what, and no mat∣ter what, nor where the Emphasis lyes; whether we can distinctly tell, yea or nay, so we may keep that Doctrine of sufficient Grace against sin to All men, and that danmable Doctrine of Devils (that is, of not sinning any more which the Qua. teach up among men, from taking too much root, and bringing forth fruit to perfection of holiness; that spoils all their ••••ading as well as the Lawyers, which stands but upon mens trespasses and

sins, if once men come to leave sinning, and hating, and envying, and steal∣ing, &c. and come to live in love, innocency, honesty, and peace, that marres their Ministry; therefore they'l beware of that Leven however, which will sowre all the sweet success that they have from Generation to Generati∣on, into the Popish preferments of their deceased Predecessors, if that way be shewed how to live without sin, it turns their rich trade of preaching down sin, and talking against sin, up by the roots; and therefore, though their Trade is for money to declare against sin, yet they must preach it up, and talk for it a little too, and do their work not too hastily, all at once, left there be no more work for them ere long to do, but such as they were never bred up to live by.

Thus not only T.D. I.O. R.B.I.T. but in a manner all our literal Prea∣chers, when the Letter leans not that way themselves, for their lusts sake list to have it, make no more to wrest it besides its own ordinary, proper, and li∣teral se••se and import, which when it smiles with them, they plead, as much as they implead it, when it makes against them, then a man need do to turn a Nose of Wax which way he will, and no less then twenty wayes one after another, if they please; yea, it is but saying when they are minded so to do, upon mislike of the Spirits plain, naked, honest mean∣ing, thus; viz. The Spirit does not mean here as he sayes, but means another thing; 'tis usual with Christ to speak words of a doubtful sense, his meaning may be mistaken, when his words taken in the most ordinary and literal sense; and so it would be, if by every man, we should understand every individual man; the meaning of th••se words cannot be as the Letter of them does import, then this and that absurdity would follow (say our reconciling self-contra∣dictors) by which they import themselves to be very little insighted, ei∣ther into the Letter it self, which they are Ministers meerly of, and much less into the mind of the Spirit which gave it forth, which never does, as these in••aners and Opinionists would make it, speak one thing, and mean ano∣ther, but means truly what he sayes, though his very sayings are mysteries to the misty Ministers; when he sayes All, and every man, he means not some only, a few, one of a thousand, as the personal Electionists do, who extend the large Love of God so far, as to say, its intended but to few, and streighten the boundless Mercy of God into a Mi••e, which is stretched out matchlessly be∣yond measure over all his works, which universal terms (All men) (every man) if they were to be restrained, as they tell us, how much more legally may indefinite terms be taken in a restrained sense, and be made e∣quivalent to particulars, and upon that account we may except the most sin∣ners (as they indeed do some of them personally and absolutely from all Iudgement and Condemnation, and the most, as absolutely from Mercy and Sal∣vation) from the fear of any evil befalling them for their sins; so as to say, when God speaks indefinitely, he will rain snares, fire, brimstone, storm and temptest on the wicked; that's not All, and every wicked man, but a few only, therefore fear not; Wh••remengers and Adulterers God will judge, Lyars, Murderers have their part in the Lake; that's but some few only, at least not All, nor the most, not the Saints, not his upright hearted Davids, when gone from their uprightness (for so David was in that matter of Vri∣ah, when guilty of Murder and Adultery) therefore droop not ye murderous,

adulterous Saints of this English unclean-hearted Israel: If God had said All, and every Adulterer, and every Murderer hee'll judge, and divide him his portion in the Lake, his meaning had not been as those words im∣port, 'tis usual for Christ to speak words of a doubtful sense, ye mistake his meaning, if you understand him according to the ordinary and literal se••se of the universal terms All, and every man, as speaking of every individual man, but he speaks but indefinitely, Sinners, Whoremengers, Adulterers, Murderers, not expressing All and every such a one, which had he exprest, he had dot implyed, though the terms import so, for he offers one thing oft when he means another, offers that to all in words in his revealed Will, which in heart and his secret Will he intends but to a few, and if an universal cannot, without going aside from the literal sense it imports, yet the indefinite phrase hath a restrained se••se.

Ob. Nay, this cannot be, though in the other case it may, because this is con∣trary to the Faith, the other is not, and we must keep to the Analogy of Faith in our interpretings of the Scriptures.

Rep. Herein ye are more miserably bemoped and befool'd (if ye could once see it) then in all other your absurdities put together, for I ••row whence, or from what Church, Principle, Ground, Foundation, comes that Faith, according to the Analogy of which ye are to conform in your interpretations of the Scripture, it must be either the Infallible Chair, and bottomless pit of mens dunghilly Traditions, which is the Foundation of the Church of Rome, and her Faith, which Foundation, Church and Faith that's built on it, ye would seem in words at least to deny, or else the Infalli∣ble Light and Spirit of God in the heart, which the Letter came from; and the Qua. according to the Letter, and together with it, call men to, and are themselves, as to their Faith founded on, whom together with their Faith (which stands not in mens words, writings, nor thoughts, but in that Light which is the Power of God) and that Foundation of it also, with no less, but a little more detestation ye deny; or else the Scripture it self, which (as much as ye live by (yea by Popish) Tradition in many things, as the Papists do) yet (in words) ye own. Now the two first being deny∣ed, this last is the Rule of your Faith, according to the Tenor and Analogy of which, the Churches Faith, which ye must interpret Scripture by, is to be framed and conformed: See then your most abominable confusions and rounds ye run in: 1. You have the Scripture, before which the true Faith was delivered to the Saints a 1000 years, which Scripture is the Foundation of your Church & Faith (whereby ye might see, were ye not blind, that your Church and Faith has not the same Foundation as the true had) Next, you have a Faith which must be squared by the best interpretations ye can make of that Scripture, alias, a common stock of Divinity, that stinks as the blood of a dead man that hath no life in it: Then again, this Scripture, by the Ana∣logy of which (as the Church interprets it) your Churches Faith is to be framed, must be bent to, and interpreted by the Analogy of that Faith which was thereby framed: So Riddle me, Riddle me, what's this Round of our reasonless Rabbies? 1. The Scripture is the Rule of our Faith (say they according to our Churches interpretations of which her common Faith must (as to the Articles of it) be framed and conformed. 2. The common Faith

is the Rule, according to the Analogy of which the Scripture must be inter∣preted, and all our Expositions of it framed and conformed: Oh the bruitish brainy notions of our of our Brittish Nation! A false Faith about personal Ele∣ction and Reprobation, about Alls signifying some men only, and every man only a few, being framed in Iohn Calvins fancy upon his miserable mi∣stakes, and misinterpretations of the Scripture (Scilicet) ever since All Scripture must be interpreted according to the Analogy of that false Faith: ••••a ferunt & circum-feruntur, T. D. J. O. R. B. J. T. Ignoramus, Sm••ctim∣nuus, and others.

The Blood of Christ cleanseth us, in presenti, from all sin, that's the guilt (say they) not filth of it, though the very phra••e imports otherwise; cleanse your selves from all uncleanness of flesh and spirit, that's not as the Letter imports, All indeed, but All gross iniquities; we must have our infirmities while we live here, and and if he meant them, he command∣ed impossibilities, which the Apostle did not: He that sinneth is of the De∣vil, he that's of God, sins not; that's not as the word Amartanei (nemine c••ntradicente) imports, but it must be expounded by the other phrase Amartian Poiein, operam dare peccato, &c. (which Amartian Poiein, but that they stretch it out upon the Tenters, is no more then Amartanein; for he that sins does sin, and he that commits sin does no more, and does so much, as that while he does sin, he is (as Christ said, Iohn 8.) a servant of it, and not of Christ in that; they do no iniquity, that is, not as the Letter imp••rts, but they do none as the wicked do it, that is, with all their might, but more moderately: Perfection, that's only such an uprightness and sincerity, as respects all Gods Commandments, whether they be kept or bro∣ken; saved from sin, is from the dominion, not being of it, while we have a being here, it hath not potestatem dominandi, nor damnandi, but operandi, bellandi, captivandi, only led Paul captive; while he liv'd, to the Law of it; so that with his flesh he served it, but it domineers not, damns not, because the mind approves it not, while the flesh commits it, if it chance to be murder and adultery, as that of David, whose heart was upright (say they) though the Scripture excepts him from uprightness in that case, and therefore iustified (quoth T. D.) alias, held guiltless (O Criss-Cross) while under the guilt of it, being weak, and temptation strong, and an hundred more such fetches do our formally holy Fathers find, wherewith to feed up them••elves and their failing Flocks from fainting under their ••••••lest faults, minifi••d into the name of Saints infirmities.

Thus they swim up and down in their non-sensical senses and notions, so that nothing must be taken as the words import, but when a meaning serves their licenticus turns, and then they urge, the words import it so; one while it must be as the phrase imports, other whiles it cannot be so, but otherwise then the Letner imports it, for then the Scripture (so it seems indeed to the Owls and Batts, whose eyes dazle at the Light it came from, so that they see more by night then by day) would contradict it self, and be at variance, and disagree within it self, and cannot approve it self to their own understandings, without the mediation of their (own) meanings and inter¦pretations, and therefore they must reconcile it to it self, though they are at never so much odds among themselves, and each man within himself, a∣bout

this matter of setting it to rights, even one saying this is the mean∣ing, the other that, a third in my opinion it is so, a fourth, I think it must be either so, or so, but which he determines no more then T. D, till they have reconciled it into nothing, but an irreconcileable enmity with it self, and an occasion of irreconcilable enmity about it between them∣selves.

And this I know not only as one of those that now see in the Lords light their dotage herein, and the wrong and crooked wayes wherein they are at work, to set that to rights, and strait, which is so already in itself, if they could let it alone, without wresting it into constructions as crooked, as they are in their conversations, but as one that was once as busie as the best of them in the same blind, fruitless, frothy work, of beating the brains about the meaning of this and that, which the Spirit only reveals to the poor in Spirit, and not to the proud, haughty Scorner, that dealeth in proud w••ath against the righteous, having been my self (when I was where they yet are, who where I now am cannot come, but with the losse of that life they yet live, and through the death of a crosse thereunto) looking, and skim∣ming, and scraping among the learned Scribes, into the Scripture for the sense of it without the Spirit; I can tell them by experience, as well as by the Light, in which it is seen, and told them by my self and many more, to what little purpose or profit, either to themselves or their people, who dea••ly pay for it, they are by the best improvment of their natural capacities Academical Parts, and such meer Animal Accomplishments, p••ying into the privi∣ties of the Scriptures, which according to I. Os. and specially T. Ds. his Principles and way of interpretation and giving meanings, is more made to patronize and partize with the transgressions of supposed Saints, then to promote the perfect purging from them in this world, which yet the Scri∣ptures truly plead not only a possibility, but a necessity of before men die, un∣less they mean to die for ever, when T. D. and his abettors, implead it as a very doctrine of Devils, pleading rather (because an impossi∣bility of living without it) a necessity of living in it, while in the body.

Which said Doctrine of Perfectior, or full pardon from sin here, I shall have a few words about with T. D. by and by, after an Addition of some few Arguments more in proof of the universality of Gods Love in the dea••h of Christ for All, and of the gifts of his saving Grace, or Light sufficient to lead All that follow it to Life, vouchsafed to every man, and some brief Ani∣madversion of what more our Four fore named Antagonists argue to the con∣trary.

Arg. 8. If Christ died not for the whole world, and for All and every man in it, but for a few only: and God gave him not, A Light, to be his Sal∣vation (as it is said Isai. 49.6.) to All the ends of the Earth, All which al∣so he calls to look to him and be saved, Isa. 45.22. to hear him, that their souls may live to come to him, even whoever will, that they may find rest, and have of the water of life freely, Isai. 55.1. Matth. 11.28. Rev. 22. Then the world, and most men, who generally are damned for this very sin, even because they believe not in, hear not, look not, come not to Christ Iesus, Iohn 3.18. Iohn 16.8, 9. are damned for not looking to, coming to, nor believing

in their Saviour, when yet they had no Saviour of theirs to look at, or come to, or believe in.

But All men have a Saviour to believe in, and look to, and come to, which for not hearing, looking, nor coming to, nor believing in, they are damned (yea this is the worlds condemnation, that light is come into it, yet the world comes not to the light) otherwise as 'tis sottish Absurdity, and lamentable mockage, to call All to look, and come to, and believe in him; so such inconceivable cruelty, as (Absit Blasphemia, far be it from us to think there is in God) to damn them, upon the account of not coming, or non-believing in him: Therefore he is given a Light, a Ransome, a Saviour for All and every man.

Arg. 9. If it be a lie, that Christ died for every man (as we say he did) and a truth, that he died but for a few only (as they hold) then, sith God requires A••l on pain of damnation so to believe, if every man should believe Christ died fo•• him, God, on pain of damnation, requires most men to be∣lieve a lye, and damns them for believing the very truth, viz. that he died not for every of them, and for not believing that, which if they All had believed, the most of them had believed a lie.

But (Absit Blasphemia) God damns no man for believing the Truth, or for not believing, that which if they did All believe, most of them must ne∣cessarily and unavoidab••y believe a lie.

Therefore Christ did undoubtedly die for every man, and not for a few only.

Arg. 10. If the Redemption and Salvation by the death and blood of Christ, which we confesse actually to extend to none, but such as actually believe, be not truly given from God to every man as his, as well as any man, so that at least every man may really have it, if he will, then either it is 1. Because Christ is not a Ransome sufficient to save All: Or 2. Because God wills and desires not that should save every man, which is sufficient so to do: Or else 3. because most men neglect that so great Salvation, and put it away from themselves, and will not have it when God would they should, and thereby judge themselves unworthy of it: Or 4. else for some other Reason.

But 'tis not the first, for your selves and All men confess a sufficiency of Redemption and Salvation in Christ for All men: Nor the second, for that were to make God, whose wayes are all exact and equal, so inequal in his doings, as no wise man is, to cut out a plaister as broad as a bushel to lay to a scare no broader then a shilling, or rather (upon your Principles of unavoid∣ble, sorer condemnation to the Reprobate part of the World, by Christs coming into it to save it, then if he had never come a Saviour into it at all) to pro∣vide a plaister sufficient to heal the whole sore, with an intent effectually to heal some very small part of it only, but to render all the residue more outragious and farre sorer, or to pay a Ransome sufficient to redeem a thou∣sand prisoners for debt, with intent actually to set some one at liberty, and for ever lay all the rest up closer prisoners in the Dungeon. Which absurdity, and mockage, and perfect hatred, under pretence of love too, far be it from any good man to father and fasten upon God, and from me to fasten on any good man, that in the least measure is merciful as God is merciful. Moreover Deus nil facit f••nstra.

If ye say the third, ye say no otherwise then that Truth with us (that yet ye fight against) viz. That God, as he has provided life in his Son, so he is as truly willing All men should live, but that some will die, and would gather men unto life, save only that they themselves will not.

If any other thing be the Reason, why every man may not as truly be sa∣ved by Christs death as any man, it lies in you to assign it, I know none. Therefore Christ died intentionally to save every man.

Arg. 11. If All men are not put into possibility of life by Christs dying intentionally for every one of them, if themselves chuse not death; then it could not be said, As by sin condemnation is come on All men, so justification of life is come on All men; and that the gift of Gods Grace, and gift of God in Christ, and the benefit and blessing is every way, at least, as large, and some wayes larger and abounding, beyond the mischief and Curse that comes by the sin.

But it is in effect so said, Rom. 5.15.18: 23. Therefore All and every man is made as capable to be saved by Christ, as every man is liable to be dam∣ned by reason of the sin.

Arg. 12. Christ could not be truly or properly said to be the Propitiation for the sins of the whole world, nor the Saviour of the whole world, to be given a Covenant to the People; a Witnesse to the People; a Leader and Commander to the People; a Light to the Nations, Gods Salvation to the ends of the Earth, much lesse could All People in any consistency with mercy, or (ut prius) with∣out foolery and mockery of most men in the midst of their remediless mise∣ry, be bid to behold him, or all the ends of the Earth be summoned with promise, yea assurance of Salvation if they do, and on pain of more cruel dam∣nation if they do not, to look and come to him for it, and hearken to his voice (or else be cut off) in All things whatever he saith to them, and such like, un∣less he were truly, properly, and intentionally, at least, given to be All this to all Men, all the People, the whole World, and every man in it.

But he is said so to be (as abovesaid) to All, and all People, even all ends of the Earth, &c. are on such Promises and Penalties, summoned to be∣hold him, look, come, and hearken to him (as aforesaid) Isai. 42.16.45.22.49.6.55.1, 4. Acts 3.22, 23. Iohn 3.19. 1 Iohn 2.12. and in unspeaka∣ble more places.

Therefore he is a Saviour, a Leader, a Light, &c. which (in some measure at least) savingly enlightens no lesse then every Individual.

CHAP. IV.

I. Os. T. Ds. I. Ts. R. Bs. and all other our common Adversaries com∣mon Exceptions are but frivolously foolish, boyish, toyish, shameful Tergiver sati∣ons, and as senseless as helpless Escapes, when they tell us the whole World, 1 Iohn 2. is meant of the Gentiles only, as in opposition to the Iews; not

only for our sins, that is, of us Iews (say they) but also for the sins of the whole World, that is, of the Gentiles, which division there savors of shallow∣ne••s enough, for Iohn writes that Epistle not more peculiarly or specially to the Iewish then to the Gentile Believers (as he must be understood to do, if their sense on that clause were true) but promiscuously and generally to All the Saints among both, whereupon it is superscribed the Generall Epistle of Iohn: But the distinction there made relates to all Men in the World, B••lievers and Vnbelievers, of what Nation soever, for All whom, while they are yet sinners, enemies by wicked works, he died, and became a Ra••s••m••, a Sacrifice, a Light, that All Men in him might believe, and thorough faith in his Light might be saved (quoad posse) i. e. potentially, or if they will, whether actually or (quoad esse) they ever are saved, yea or nay; Though he prayed not for the world, as it lies in enmity and wick∣edn••ss, but for such only as come out of the World, and the wickednesses thereof, and that in all Ages believe on his Name thorough the one Word, as Iohn 17.20. Neither pray I for thes•• alone, i. e. that do now believe, but for All that ever shall believe, &c. that they may be one in us.

For (as mysterious a Riddle as this is to our misty-minded Rabbies, who cannot see Wood for Trees) yet Christ can be truly said to die for men in some cases and conditions (qua talibus) whom (qua talibus) as in the same cases and conditions considered, he cannot pray for, that (in that state) they may be one with him and God, who can have no unity with iniquity; he stands, in esse actuali, actually offered up a Ransome, a Propitiation for the sins of the whole world, even in that state, while it lies in enmity and wickedness, as yet unreconciled to God, by whose giving himself that way, All men may be reconciled to God through faith in him, whether ever they will be reconciled, yea or nay: but (howbeit he may wish so well to his Adver∣saries, as to die for them, that they, in that way of faith, might live through him, and may wish also that they would believe, that so in that way they might be forgiven, yet) he stands not actually, nor immediately, an Advo∣cate, making actual intercession for any, that they (immediately, or in their present state) may stand accepted with the Father, but for such only as al∣ready actually do believe; Wherefore Iohn sayes (with appropriation of i•• to himself, and other Saints, as are found confessing and repenting fr••m their sins) We have an Advocate with the Father, even Iesus Christ, &c. but of All Men (without exception, without limitation of Christ to himself and other Saints) the same is the Propitiatio••, not for our sins only, i. e.: ours who do already own, and have believed in him, but also for the sins of the whole W••••l••; i. e. for All other mens sins, as well as ours, whether ever they own and believe in him so farre, as to have any actual benefit by him, yea or nay.

Besides, if we grant them, whose sense on it is otherwise (as we are free to do, it being a T••uth al••o, though not the di••ect distinction there in∣tended) their own distinction of that clause, not ours only, but also of the whole World, into the Iews and Gentiles, their own distinction is enough to ••••••f••••nd themselves, as to the Question in hand; for the whole World be∣ing divided into Iews and Gentiles, Iews and Gentiles are Termes comprehen∣•••• and conclusive of the whole World, and of no lesse then every individual 〈◊〉〈◊〉 therein as well as, any man.

And as for their Some of all Nations, some of all Ports, some Iews, some Gentiles, and among Gentiles of every Country, Tongue, Kindred, and Condi∣tion some, not All of All Kindreds, Countrys, Conditions, &c. not each man between this and the utmost parts of the Earth (as the literal sense of that phrase, All the ends of the Earth, imports) but here and there some, the Elect, a few in comparison of the rest, that are left without any Saviour, or sa∣ving Grace, or sufficient Light to lead them to life, and so (as personally de∣creed thereto) left to perish doubly, for not believing (Secundum te O Sa∣cerdos) in a Saviour, when they never had one; The People, i. e. some (a poor pittance among All People) not All the People without exception, not the whole World, but that whole small part of Elect Ones, elected personally out of that whole, a thousand to one whereof are as personally from of old for eve•• remedilesly Reprobated; and such like sowre stuffe, and dark dribling, as is found in this case among the Divines (As age) away with it, it is unsavo∣ry, and stinks as a dunghill of doctrine, and becomes in the sight of All, but the blind, as the blood of a dead man that hath no life in it at all, and as little of that which is called common Sense and Reason, and unworthy to have so much time spilt upon it, as to be too particularly talk'd with, or of any other Return, then to be returned back, as deceit, together with its Father, by whole sale into the deep, from whence it came; only there might be enough pickt out of it, whereby to shew the shallownesse of its Au∣thors.

We know well enough it is but few, and some of every Nation; Tongue, Kindred, and People, that are actually redeemed unto God, but it is not because there is not Redemption as truly intended as tendred to them, as well as suffi∣ciently purchased for them, but because they put it away from themselves, by not turning to the teachings of that Light, Word, and Grace of God that is nigh in their hearts, and brings it nigh unto them, else All, even Gentiles, as well as well as Iews, Heathens, and Indians, as well as English men and Chri∣stians (so called) and among each of these, All, as well as Any of them▪ ha••e some measure of that Grace nigh them, which in the least measure * 1.27 is enough and sufficient to help and heal them, were they as continually and earnestly within attendant on it, as they commonly and eagerly ever turn outwards from it (whereby it becomes to them of no effect) when God either without, or within, or both, calls upon All ends of the Earth (which word cannot be exclusive of Any, but must be conclusive of every Individual) to look in unto it, and in it to look unto himself, and to be∣hold and hear him, whom he hath given as a Guide, a Light, to shew good and evil, a Law, a Witness for God against them, when they do evil, within them∣selves, a Leader and Commander to all people.

Object. 'Tis not to All People, but to the People, an indefinite phrase that hath a restrained sense.

Rep. The indefinite phrase here hath an enlarged sense, and is Aequivalent to an universal, Isa. 55. the People, v. 4. answers to, H•• every one, v. 1. and and if it were to be restrained, there ought to have been some restrictive, exceptive expression, but there is an expresse enlargement, and I may as well ••••mit it in other places (as the Churles with the evil Instruments of their

own inventions do in these places, so as when God sayes oft in the Psalm••s, and elsewhere, Beh••ld he cometh to judge the World in righteousness, and the People with equity, to say, God will not judge All People, nor the whole World, and every Individual, but some few People only in Righteousness and Truth, and so coop the wrath and judgement of God up into a corner, and prate it as perversly into a pinfold, as the Priests of those piteous Principles do his Mercy, who prate of a peremptory predestination (without respect to sin, or at least any other then Adams personal Act) of most persons, before they had any being, remeditesly and unchangeably to damnation.

Object. What then do the Quakers deny Gods unchangeablenesse in his De∣cree?

Rep. Gods Decree I deny not to be unalterable, but blind Priests mistake that unchangeable Decree of his, which is to be toward men, as they toward him, merciful to the upright, wrathful to the froward and wicked; to shew himself in his love as a Friend, Father, Forgiver for ever, even inalterably, unchangeably, world without end, to the penitent that turn to him, and come to him by Christ, in his Light, keeping his Commandements; and as unalte∣rably, unchangeably, without variation or shadow of turning that immutable Mind and Will of his, to shew himself in his wrath everlastingly, eternally to the finally impenitent sinners, who are found living and dying in that seed which is unchangeably reprobated from him: So whom he loves he loves to the end, and whom he hates he hates to the end, that is, for ever; but those whom from eternity he hath thus immutably decreed to love, and own, and honour to eternity, are the righteous ones that honour him, the Godly in all Ages, whoe're they are, which are those only that he chuses to him∣self, Psalm 4. (whether foreseen who they will be in time by him, or not, that is nothing to the purpose) and whom he thus, as immutably from all eternity decrees to disregard, hate, and reject to eternity, are the seed of evil doers, that lightly despise him, who are never to be renowned; so whatever changes fall out among men, who are sometimes better, some∣times worse, and among their states, which are some good, some bad, there is no change in the mind of God, what ever the thoughts of mens hearts are, his unchangeable Counsel stands the same, his Purpose and Decree the same, which is from eternity, to own the good, and refuse the bad, to justi∣fie the walkers in his Light, Christ Jesus, and judge all that rebel against it; so he doth not change his Will, but his unchangeable Will to persons is, to be unchangeably affected to them in either love or hatred, respe∣ctively, as they respectively are found at any time the Subjects of sin or not, and so consequently objects of either the one affection mutually, or the other; as if a King Decrees after the manner of the Medes and Persians, inalterably, that his People shall have as they do, he that does well shall be beloved, and he that does ill and repents not from it, shall be hated, hanged, one and the same person may (at different times) be under the two different affections, viz. now under the favour, and now under the displeasure of the King, as he does well or ill, and by and by love and in his favour again, as he repents, or else as not repenting be so under his hatred as to be hanged, yet the Kings Mind, Will, and Decree, stands the same unchangeable as it ever did.

So in the case in hand, there's Muta••i•• Rei non Dei, a change of the case of mans will and manners, and (accordingly) of his state, or standing the object of either Gods love or hatred, under either his favour or dis∣pleasure, but Gods Mind, Will, Decree, Counsel, Love and Hatred, stands unchangeably and everlastingly to the same Subjects that were the Objects thereof at first; viz. whether sinners or Saints: And thus God did not at all change in his Decree, Mind, Will and Purpose, to perpetuate the Priest∣hood to Eli's house for ever, though he once said it should con••inue for e∣ver, and after said, But now be it far from me, forasmuch as his purpose was at first to continue it, in case he honoured God in it, and his unchange∣able Counsel is ever this, viz. That those who honour me, I will honour, but those that despise me shall be lightly regarded, 1 Sam. 2.30.

Ob. This gives the glory of Salvation not to God, but to mans will, which is All in All, then in the busine••s.

Rep. It's not for want of ignorance, that the narrow noddles think thus, for Originally and Supremely still, the glory is to the universal Grace of God, who in his love freely to all men sends his Son a Light into the world, and by him puts all, as well, as some into a capacity to live if they list, and if any die then, Gods Grace and Love is nere the less for all that; and though secondarily and immediately the case be left by the Lord to depend on mans choice, as it was in the first Adam (though yet I know such as are perfectly restored by the second, stand a little surer then he did, I say, when perfected in his life) yet if man chuse life and live, when life and death are set before him (as they are) God is no more rob'd of the glo∣ry of his goodness, then he would have been by Adams standing, if he had stood, when God set him in aequi librio, to stand or fall, and made him up∣right, as he has done 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not him only, but mankind, till they go out from him after their own inventions, Eccl. 7.29. and that was not one jot at all; for though the shame of Adams sinning fell justly on himself, yet the glory of his standing would have been to God, who made him able to stand, had he stood, neither would Adam (had he stood) have plaid the fool so as to fall a praising and thanking himself for the life and happiness he would have had, but God, who in his love and bounty originally stated him in it, though for his misery he may (as all men also) most justly thank none but himself, and the Devil: E.G. If I should see two men ready to starve for want of money to trade with, and out of true equal bowels of pity to them both, should freely bestow an equal stock of money on them, or if not equal, yet so much to each at least, that each (using and improving well what he hath) may come to live like a man; one of them plays the good Husband with what he has, and thrives, whom shall he thank, when unavoidably else he had perisht? for the money he had given him, and now hath? Would you not think him a fool to fall a thanking himself, never thinking on the man that first set him up? of whom (un∣less besides his wits) he would say, I am bound to thank not my self, that I now live, when my fellow starves, but that honest man that took pity on me and him too, if he he had but used what he had •• T'other spends all his portion in riotous living, and is as likely to starve as ere he was, for want of improving what I gave him, whom shall this man thank for his present

poverty? me that gave him whereon to live, or himself who lavish't it? every wise man will see my love was nere the less, and though he perish, yet the thank that he might have liv'd, belongs to anothers boun∣ty, and the thank, shame, sorrow of his own woe to himself alone; O Is∣rael thy destruction is of thy self, but in me is thy help, Hos. 13.9. That Iudas is damn'd, he may thank himself, who sold his Master, as Esau his birth∣right and blessing, that Peter and Iacob live for ever, the thank of this be∣longs only unto the Grace of God.

Moreover, if Christ who is often, either expresly or implicitly so call'd, be not a Saving Light to the whole world, the Leader, and Commander, and Witness, for and from God to All people, without exception of any indivi∣duals among any people, or in any Nations, I would fain know of any one of these; 1. How it can be truth, which themselves are fain to confess, That God will and doth in all Nations, out of every Tongue, Kindred, and Peo∣ple, effectually save some? And 2. In what manner, or by what way, means, Light, or Leader, he leads them few of all Families of the Earth to Life, whom he doth save, if it be not by that Light, Law, and Spirit of Life that is from Christ, some of which is in every, as well as any conscience, sith its evident, that neither All nor half those Nations, in each of which some are saved, have not the Scripture or Letter which they call the only Sa∣ving Light, the Way, the Rule, Foundation, the most effectual means, &c. and in a manner every thing, which the Letter it self sayes Christ only is: Indeed I find I. O. telling us such a tale of the outward Text, as if in re∣spect of the giving out of that only by the motion of his Spirit, through some Holy Penmen, Christ were the Saviour and Light of the world, and of All men in it, that are at all savingly enlightned, and saved.

* 1.28We confess (quoth he) Christ is the Light of the World, and so of All men in it, because that Light shining in the holy Scripture, is sufficient savingly to enlighten All men, to whomsoever by the Providence of God it shall come: But (to be∣speak him in his own Language to us, more pro∣per to himself and his Followers then to us) Quod hoc ad Fanaticorum delirium? 〈…〉〈…〉. What's this to that piece of dotage of himself and his Fellow Doctors, who deny the vouchsafing of any saving Illumination to most men, yea, to ve∣ry many to one in the world? scilicet, a little deeper discovery of their dotage; Scriptura nempe 〈…〉〈…〉 omnia; belike I. O. deems All the ends of the earth to be so fully filled with his adored Transcripts and Texts of Scripture, that by them Christ saves, and enlightens All he saves, which are (say they) in every Nation some; whereas (Ri∣diculum Caput) who knows not that the Scripture or writing is so sa•• from appearing in every dark corner of the earth (where I affirm the true Light shines in every conscience, so that there's nor Speech, nor Language where it shines not, and the Voice of Christ the Light may not 〈◊〉〈◊〉 heard) that the Text hath scarce been heard or 〈◊〉〈◊〉 of, bu••in some few corners of this (so call'd) Christian world, which yet more idoli••ing 〈◊〉〈◊〉 only loving

the Letter, and hating the Light, are, for all their Letter, as much as any, in the unfruitful deeds of darkness also, even until now.

Oh the Inanity of these men (call'd Divines) in the matters of God and the Gospel! as if the Letter only were that Voice of Christ which is eve∣ry where heard by some; that Light, which in every Nation savingly enlightens some; that Rule, which All the World is required to walk by, in order to peace, and on pain of damnation, which Letter yet was never read or seen (perhaps not so much as heard of) in half the world, the only rule of the whole whereof it is to be (say they) and not the Light of Christ in the Conscience at any hand, the Expansion, Beams, and Rays of which (but that few heed it, and the darkness comprehends it not) reach into the darkest inmost corners of each 〈◊〉〈◊〉 Conscience, throughout each corner of the whole Creation.

The Letter is not in, every Nation to save some out of each, or if it were, and be the Saving Light, whether men walk by it or not, 'twould be a Light to every as well as any man in each Nation, and so saving Light (though not used) would (contrary to I. Os. tale) be vouchsafed by Christ to every man in every Nation; but the Light is not only in every Nation, but in every heart, in each Nation; and because it is so, though few are saved by it, be∣cause few heed it, yet every man may be saved by it as well as any man.

Arg. 13. To conclude this then, I confess that 'tis either the Letter that these Scribes talk for, or that Light we talk for, and they against, which is that one only universal, unchangeable, infallible standing Law, Light, Witness, Word, Guide, Rule, Touchstone, and saving way to Life; in respect of which, Christ is said to be the Leader, Commander, and Witness from God to All people, the Light of the whole world, and consestuently of All men in it.

But 'tis not the Letter, therefore 'tis the Light we speak of, in fuller proof of this last, and disproof of the former: Consider the Rule, Law, Light, &c. and means of Life and Salvation (what ever it is) must be ade∣quate in its expansion and extent, to the men that ought to be ruled, guided led to life by it, on pain of further, perishing and cursing if they be not.

But the Light of Christ in each Conscience is so, teaching there whatever, God requires of each person, as to his own peace, and what God in the doing thereof will accept him in, and the Letter not so; therefore the said Light, and not the Letter, is that by which Christ is Gods Witness to the world, and All peoples Leader (if they will follow him) unto life.

The Plaster should be adequate to the sore, and not short of it (as the Light is not, but the Letter is in its extent, in respect to all ends of the earth) else there's as much folly in this extreme, as I said above, there would be in the other (it being as little wisdome to be too short, as to over-reach) for a man to make a Plaster no broader then a penny, for a wound as broad as a Crown piece, as 'tis to cut a Plaster of the compass of a bushel, for a sore no broader, then a six pence.

That Rule, Law, Light, and Word, by which All are to live, and be judg∣ed, and tryed, and for nor living by which to be condemned, must u∣niversally

be extended to All and every man, those who have a Copy thereof without, and those who have no such Copy, but are without it; for Lex & papulus cujustex est; Verbum & hi•• qum••um officium est illud ••••dire 〈◊〉〈◊〉 obedire, Lux &c illuminandi, mensura & Mersierandum, Regula & preban∣dum debent esse adaequata: The Law, and they to whom its given, as that by which they must live or die for breaking it, the W••rd, and th••se that are bound is hear and obey it; the Light, and such •••• are to see by it; the Rule, and such men, as well as manners, as are to be measured, and 〈◊〉〈◊〉 by it, on peril of damnati∣on, if not agreeing with it, must be so adequate, that the Rule, Law, Light, Word, must by the Providence of God be made to reach and extend to the u••most corner in all ages, wherein the men to whom its given are abiding, that they may see it, whether that be the Letter without, or the Light within; so that if that in the Conscience we assert so to be, be that saving Light, Law, Means, Rule, &c. then it must be by the Law-giver ordered to come within the cognizance of every man in the world, who is to live or dye, and (as he keeps or breaks it) to stand or fall by it for even; if the Scri∣pture be it, then that must be ordered to come as universally to All and every man; otherwise, As that King or Parliament might be said to mock the Nation, and make it miserable, that should make a certain Law, which whoever keeps shall live, and who keeps not shall be hanged, and yet, keeps that Law within the little corner of that City of Westminster, and and never suffers or orders the Copy of it to come to the sight of others, neither in our known Mother-Tongue, nor yet so much as in an unknown Tongue, in one of which at least our English Laws, as much as they are lapt up, not a little from the cognizance of poor people among the Learned Lawyers only (as J. O. laps his lying Labours, learned Leagu••es, and loud Challenges against the Quakers, from the Lai••ks (as he thinks) with∣in the cloud of his Latine Language) or as that man who should in a dark night hang out one single candle in a Lanthorn only for all London to see by, or he that should preach at Pauls-Cross, and command all ends of England, at their peril, to hear his voice from thence, might truly be call'd a Mocker.

So (to use I. Os. own words again, Ex. 2. S. 27.) Si Scripturam vel ab omnibus percipī nolit, & tamen omnes qui doctrinam e••us non observant vel ideo condemnas; Quid ni millies mille miseres homunciones Deus per tale Verbum, Medium, Regu∣lam, Legem, Lucem, ludos facere (absit blasphemia) oestimandus sit? If God give out a Law, Light, Rule, Word of Life to all, which he will condemn men f••r not obeying, and yet would not have it by All so much as to be seen; why may not God be thought (which were blasphemy to think) to mock millions of men, and make them miserable without their personal default, by such a Word, Means, Rule, Light, or Law, &c. which instead of going forth of Sion and Ierusalem, to the whole earth, is confin'd within the little Hill of Sion itself?

But now the Light within the Letter calls all to, is in All men, the Let∣ter without not so universal, but extending to very few; therefore the Light within, not the bare Letter without, is that saving Means, Word, Rule, Law, &c. besides, if the Letter were the Law, Light, Word, and Rule (which yet was never seen by most in most Nations, then that respect

to Persons and Nations, which was (once) more to the Iews then any people upon earth, as to the giving out of a meer outward Letter of his Law to beep, which respect was ended in Christ, who brake down that Partition Wall between Iew and Gentile, Eph. 20 is hereby set up again which woe be to him that builds, when God hath destroyed▪ bu•• up again, that must not come, for though he once gave his Laws and Statutes to Israel in an outward Letter and Copy, which thing he did not do to any people else, nor other Nation (if I. O. will believe the Scripture) nor doth to any Nation at all to this day, at their sole rule and guide, yet of a truth I perceive, saith Peter, Act. 10. 34. 35. (and he who is not blinded may per∣ceive it also) that God is now no respecter of Nations one above another, nor of persons in the Nations, so as to give his Statutes, Judgements, Laws, Rule, and saving means of Life (if the Letter were so) to one Nation or Per∣son, and not in any measure to another, but in every Nation he that feareth God (whose fear is to depart from what evil his Light in the conscience makes manifest) and worketh righteousness (which none do who live not by that, and all do who live by it, for sin is no other then the transgres∣sion of that Law (which is the Light) is accepted with him.

Arg. 14. Again, let me argue with thee I. O. out of thy own words; if others will not answer affirmatively, and assent to this as truth, yet thou I. O. must, who asserts it for truth thy self; for this Argument, in ••o••idem verbis, is no other then thine own; for with reference to Ioh. 1.9. the very place that we argue the self-same from, thou thy self, though intentionally against us, yet unawares really arguest for us on this wife; viz. The Light and Illumination mentioned in this place, Ioh. 1.9. are Spiritual; without all controversie, and pertaining to the Regeneration by Grace, not Natural, and so pertaining to the Creation, for in the same sense * 1.29 in which men are said to be darkness, are they said to be enlightned, else the Apostles speech would be aequivocal; but men are not said onely Spiritually, but universally also to be darkness; therefore are they by Christ not spiritually only, but universally also enlight∣ned. And as Contrariorum eadem est ratio, so Contrariorum contraria est ratio, not only in, the same sense in some respects, but also in other respects, in the very contrary sense to that, wherein men are darkned by the Devil, are they enlightned, by Christ; but All mankind is not only spiritually and universally, but also dam∣nably darkned by the Devil; therefore mankind is not only spiritually and universally, but also savingly enlightned by Christ.

From what hath been said and shewed above then I affirm, that the Grace and Light in the conscience, which in some measure or other is from God and Christ given in common to All men, is not only universal, but saving; and though most are by it no more then accused, reproved, condemned, and left without excuse, and not ••astified nor saved, yet there

wants not sufficiency in it to save, and that men are not saved, but most∣ly condemned by it, 'tis only because they answer not the Mind of God revealed in it, but love the darkness more then it, which they hate to come to (as Christ saves) because their deeds are evill: whereas did they but glorifie him answerably to what he requires of them, who no•• ex∣acts nor expects from any the doing more of his Mind and Will, then what he one time or other manifesteth to them to be his Will concerning them in their own consciences, they should not be without excuse, nor stand con∣demned in Gods sight, but be accepted, justified, and saved from the wrath which comes only on the Children of disobedience, it being the Power of God as sufficient to the excuse and Salvation of those from sin and wrath that obey the measure of it in themselves, as to subject those to accusation, re∣jection, judgement, wrath and condemnation, that rebel against it.

To all the abovesaid Arguments therefore I shall subject this one, after the prosecution of which, in proof of the sufficiency of that Light to save, which is given in common to All men, I shall take some notice of R. Bs. and I. Ts. arguings to the contrary.

Arg. 15. That Light which (rebel'd against) 〈◊〉〈◊〉 sufficient to accuse and con∣demn, and render a man guilty, reprobate, or reproved, is (if obeyed) sufficient to excuse, clear, justifie, save from condemnation, and render approved.

But the Light in all is sufficient to condemn all that rebell against it, therefore to save, as abovesaid, such as obey it.

The Minor is your own▪ the Major I shall proceed in proof of.

And here since I am so neer it, I shall take occasion to refell that foolish conceit and dream of our Divines, in which both thou T. D. & I. O. I. T. R. B. are all Four found (for in most of this main matter of the light ye run parallel, and are coincident, except now and then a crosse whet each to other) concerning the non-sufficiency of the Light to save (however im∣proved) though yielded to be sufficient to leave excuselesse and condemn, for here ye dance between these two Stages still in your stickles with the Qua. against the Light, cutting capers to and fro with your legs acrosse, and sliding out of one f••orry shift into another; when they tell you the true Light of God (which is but one, and that not natural, but supernatural, though in never so many different degrees in mens hearts) is common to All, ye yield (for ye cannot stand against it) that it is so, but then it is not saving; when they prove it saving, ye yield it is saving, but then not common, which that it is both, I have shewed above against you All; some words only here as to that absurdity, it is sufficient to leave man inexcusable, if not obeyed, and to condemn him, but not to save, justifie, or render him accepted, if obeyed.

That the whole body of the Gentiles are enlightened (and that by Christ) thou T. D. dost sometimes confess in Terminis (as I have shewed above, though at other times thou denyest it) but thou addest p. 3. 1 Pamp. not by Christ with the knowledge of salvation (alias secundaunte) with a light sufficient to save, Salvation is of the Iews (i.e.) among such as have the letter only, and by the law of the letter without; I speak but thy sense p. 3. 1 Pamp.

I. O. also denies this same light (however attended to) to be sufficient

to bring to justification of life or salvation; that still he ascribes to his only, all sufficient Greek and Hebrew Text;, and outward Scriptures, Ex. 4. S. 17. Lumen hoc, utcunque ei attendatur, non est ullo respectu salutare, sed in rebus omnbius divinis finem ultimum quod attinet mera tenebra & cae••itas: So S. 20. Sufficientiam quidem habet ad Antapologesian, ad salutem non-item: This Light indeed is sufficient to accuse and condemn, but not so to save. So T. D. again p. 40.1 Pamp. natural light (so ye call it still) is to this purpose, to leave men without excuse, Rom. 1.20. so that they cannot say, as we sup∣pose the Heathens might, Had we known of a remedy for our misery, we would have used it; But as for salvation, many Ages and Generations neuer had one offer of it; and among those who hear the Gospel, it is offered to more then it is intended.

R. B. and I. T. say the same, p. 40. The Gentiles light by Nature (so he calls it) though insufficient to direct for Iustification and Salvation, yet was useful for two ends.

• 1. To restrain from sin.
• 2. Besides this end God hath another, that they might be inexcusable who sinned against the light in them, and God might be justified in his Sentence and Iudge∣ment upon them, Rom. 1.20. that th••y might be without excuse, who held the Truth [Mark how the light in all is called the Truth, which men with∣hold in unrighteousness, therefore it must be the Righteousness of God it self that is revealed from Heaven and justifies] in unrighteousness, and when they knew God glorified him not as God, neither were thankful, but were filled with unrighteousness, though they knew the judgement of God, that they that commit such things are worthy of death, v. 29.30. Whence it is, that Gods judgement is proved to be according to Truth, Rom. 2.2. and God found to be true, though every man a lyar: Ignorance of the law [Mark again how they call it the law, by which is the knowledge of sin, the transgression, of which is sin, which Paul calls, spiritual, holy, just, and good, these men all but na∣tural, and sometimes no better then diabolical] being not to be pleaded by them, that sin against the innate light of their own spirits; forasmuch as that fact must needs be voluntary, which is done against the knowledge and judgement of a mans own conscience.

Thus far these men of the Light within, it condemns (say they) but can∣not save, accuses, cannot excuse.

Rep. Monstrum Horendum, &c. cui lumen ademptum! What are our Mi∣nisters become Monsters now adayes, that take on them the name of Seers for poor people, and yet have never an eye to see the Truth withall them∣selves? Is there any Law in the World that (being broken) brings penal∣ty, accusation, cursing, judgement, or condemnation upon the Transgressors, that does not as well hold guil••less, acquit, clear, justifie, and save from the said cursing and condemnation, its obeyers and observers?

1. Consider its impossible that any light should leave without excuse, and condemn a man, when sinned against, and not excuse, justifie, and keep out of condemnation, when it's answered: for what I wot can condemn that man who walks up in exact obedience to that law or measure of light (be it never so little) which is lent him in particular to live by? Where there is no Law nor Light at all, there is no sin (imputed, Rom. 5.12.) where

no Law is broken there is no transgression to condemnation, for such sin is Anomia, no other then the transgression of the Law, and that in such parti∣culars only, wherein it is made known, for to him that knows to do good, and doth it not, to him it is sin, Iam. 17. not to him that never did, nor could; for if Abimelech had took to himself Abraham's Wife for his own (not knowing but that she was his Sister only as she said) he had been clear, and not guilty, nor had sin been impured to him, or laid to his charge to condemnation, though the fact had been sin in it self, yet not sin unto his d••amnation: Whereupon he pleads, when the Lord comes by the Light o the thing upon him, Wilt thou slay a righteous Nation? In the integrity of my heart, and innocency of my ••ands have I done this; and God answers, Yea I know thou didst it in the integrity of thy heart, Gen. 20.4, 5, 6.

Can that possibly leave men without excuse or plea for themselves in their condemnation, when God comes to enter into judgement with them, that must be understood and believed by them, never to have put them by the best improvement thereof, and attendance to it (as I. O. and T. D. say, the light of God in all does not, utcunque cui attendatur) so much as in possibility of Salvation, nor was sufficient (had they never rebelled against it) to have excused and acquitted them in the sight of God? cannot they that have no Light and Grace, more then what (had they obeyed and answered it) would not have rendred them accepted in his sight, they being also personally, particularly, peremptorily predesti∣nated to be damned, and to be disobedient to the light, that they might be damned (as our Divines say from 1 Pet. 2.8. Iude 3.4.) when God comes to plead in no other but a righteous way against them, and to damn them for that sore appointed disobedience to it, and to reckon and reason with them thus, Why would you die, and not live? A: I live, I had much rather ye should have lived then died, but that ye would your selves destroy your selves, when in me was help, and I would have helped you, and therefore sent my Son, a Light, to lead you to life, not to condemn, but to save you, had you walked in it, for hating and want of walking in which alone it is, that ye now must be condemned for ever; had I not sent you light, and spoken to you by my self and Son, you had had no sin; but now seeing ye knew my Will and did it not, in the doing of which ye should have entred my Kingdome, but stopt your ears, closed your eyes, despised my counsel, set at naught all my reproof; to you this is sin, for which he have no cloak, plea, &c. nor excuse, or if you have let us hear it.

I say, cannot such plead again, Lord it is true, thou art out Soveraign, and mayest do with thy own as a Potter with his clay, and dash us to pieces at thy pleasure, but thou art also a God of righteousness and Truth, who hast said, thou wilt do right, as the Judge of all the earth, and thou wilt not do that thy self which thou damnest others for doing, as thou didst Pharoah for requiring men to make such a tale of brick as they had not sufficiency of straw for; and we hope thou wilt not damn us for not doing what thou know'st we never could, being never sufficiently impowered by thy self, & we trust thou wilt not condemn us (at least not with the sorer condemna∣tion) as accessary to our own death, and for not coming to Christ that we might have life, and for want of coming to the saving knowledg of thy Self, Mind, and Will, and for not obeying the Gospel of our Lord Jesus,

and for nor coming to him in his light, and not believing in him as our Saviour, and for want of improving our talents to the utmost to our salva∣tion, for non-improvement of which alone, and for non-obedience to which Light and Gospel alone, and non-belief only in which Christ, thou now tel∣lest us we must perish, which Gospel had we obeyed, which Christ had we believed in as our, which saving knowledge of thee if we had had, which talent or talents had we improved to the best, we should not have perisht, but have had everlasting life; fora••much as it was told us for truth from thee by these that say they are thy Ministers (if they did not lie) and however they made us believe so, that we were never put into any capa∣city for life and salvation by all that best Grace that thou vouchsafedit to u••: they told us, not only that many Ages and Generations never had one offer of salvation from thee, but also, that in these very Nations where thy Gospel, rich Grace, and large Love (as they call it at least) is proclaimed and held forth, in words, proffers, preachings, and pretences to all, yet there is not one of an hundred (that is, as they say, no more then the personally elected ones, which are very few also, as they say, in comparison of the rest, that were a certain determinate, but much more numberlesse number also, as unchangeably reprobated from everlasting, with∣out reference to good or evil foreseen to be done by them in time) that the salvation so universally offered in thy name, was ever so truly intended to by thee as it was tendred; and that the Saviour of the World, of whom they say, He came to save not the righteous, but sinners and ungodly ones, to seek out that which is lost, and of whom they say, Thou in thy love sentest him, not to condemn, but save the World, was sent to save none but that foresaid few, set number of elect ones, of which number we could find little ground to hope we were (sith an hundred to one were not) any more then if an hundred were sentenced to die, and but one of them to be saved, and a Pardon should be proclaimed to them all conditionally, that every man believed for himself, that he were the man to whom the Pardon is intend∣ed, any one man could have ground of confidence, that himself was he; and so we were quite discouraged by the Preachers of thy grace from be∣lieving the Salvation to be intended to us, since an hundred to one it was not; and they told us, that the said Saviour did not die for all, but for a few, even the said choice ones, whereupon, though he was held forth to us all, to be believed in, as the common Salvation, in thy revealed Will (as they call it) on pain of eternal condemnation to every one of us, that should not be∣lieve in him, as our Lord, and our God, and Saviour, and with promises or eternall life to us all, conditionally we would all so believe; yet we could not see how this could rationally hang together, or how we could all tru∣ly have believed such a thing, every man of us for himself (without the most of us should have believed a lie, and we thought, whatever they said, that thou wouldst have us all believe no more then the Truth, and not have any of us believe, much lesse be damned for not believing a lie) we could not see, though they bad us every one believe in Christ as ours, how the most of us had a Christ to believe in as ours, sith they told us al••o, he was not intended to all to whom he is offered, but to a very few even of them, & since we were by themselves, who bade us believe in him, every of

us as our Salvation, bad to believe this doctrine also, on pain of being held Armenians, Socinians, and Hereticks in the Church, that he did not offer himself a ransome for all (as the Scripture in plain terms sayes he did) but as much as be is offered to us all, yet he offered himself not for all, but only for the foresaid few; and that by A••l and every one in the Scripture, and the lost ones, and sinners, and ungodly, and the whole world, which he is said to die for , we must at no hand understand A••l indeed, nor think that thy meaning was as thy words imported, nor according to the literal sense of them, for then we might mistake thee; but that by All and eve∣ry one, the whole world, thou meanest but a very few only, and by sinners and ungodly, thy Elect ones only, neither could we see (upon the account of their personal, particular principles) as universal as thy tenders of Christ to us all were, or at least theirs in thy name, that we could possibly believe the truth, if we should all have believed in him as ours, or that we could all have a share in him; and we saw, that it being so, that he was not intended to be a Saviour to every man to whom he is offered, some men had no Saviour to believe in, as their, and for ought we saw, 'twas an hundred to one but we might be the men, and to believe it that he was ours, we had no ground from their doctrine for such a Faith, and so might if we had, yea must most of us, if we had believed it, have be∣lieved a lye; and tho sayest, thou wilt damn men for not believing the truth, and wilt thou now damn all us for believing the truth? for he was not intended by thee, if our Ministers did not belye thee to us, to be our Saviour who are Reprobates, and we did believe him not to be so, accord∣ing as it proves, and so our Faith was of the truth, and if we all had be∣lieved it, that he died for every of us, it had been a lye (if our learned Leaders did not lye) and wilt thou now damn us for not believing that, which if we had believed, all of us, an hundred to one, but the most of us must have believed a lye, and that which was not so? if we had believed it we had been deceived, for 'twas not so, it their doctrine be true; and now we did not believe it, we are to be condemned, because we believe not in thy Son, and apply him not every one to our selves, in particular, to whose Salvation he was never appointed, but in thy unalterable Decree before ever we were born (though offered to us a ours upn equal terms (as they say) with the Elect, whose only in particular be••is) designed altogether to another purpose, even to be the Salvation of some few, but the una∣voidable further condemnation of us Reprobates, and only to leave us the more excuseless in our suffering of it.

And howbeit its true, we did not obey the Gospel, nor do thy will, we must need confess, in order unto life, yet it was never savingly nor suffici∣ently manifested to us in all our lives (as, they said) nor was any measure of that true Light in which is the Life, nor one grain of that (as our Divines told us) which is sufficient for us to bring us to life vouchsaf'd, but a Natural Light, in attending to which, had we ever so well heeded or improved it, 'twould not have helpt us, imparted to us only, a certain common Grace and Light (as they told us) which had we answered, it could have avail'd us nothing, as to Salvation; and a Talent, which had we traded with (as they tell us) and doubled, it ••ad encreased into but more of the same kind, and common sort, not

obtain'd any. Special, nor (what ere the Scripture seems to say to the con∣trary , which we poor ignorants durst not presume to walk by our sense of, but to take, as interpreted by our Textmen and Churchmen) have let us into thy joy.

And whereas thou swearest thou wouldst not have had us died, but much rather lived if we would, had we but known indeed, as we never did ( sith we were told that was Free-will, a most fearful damnable doctrine) that we had had but Arbitrium Liberatum, a freed will vouchsafed us from thee, where∣by to chuse life, when life and death was set before us, or but a power wrought in us from thee to have will'd and done what thou requiredst, we might happily have chosen Life, and have come and to turn'd thee, then we had either turned to thee, or else been utterly inexcusable (we confess) and thy wayes had been as equal as thou sayest they are, and our blood had been altogether on our own heads, and our destruction of our selves alone; had there been but any of that sufficient help that is in thee vouchsafed to us from thee, it would habe been tryed then whether we would have turned to thee or no: But alas, Lord, thou know'st we were told ( and we thought it our duty on pain of damnation to take all for truth that our Church-men, and School-men, and learned Doctors, and well read men in the Scriptures, and Unviersity-made Mini∣ster told us) that all men had not, and that few have so much as sufficient Light or power at all to will or do, or think good communicated to them from thee; we know indeed that without thee nothing can be done, and that all mans sufficiency to good must come from thee: But now thou queriest of us, why we did not do thy will, and wilt judge us for the neglect of it; we beseech thee Lord consider and pity us, we never knew yee that we were under power and possibility, form the most, and best, and greatest measure of ability, Grance and Light gi∣ven to us to know, or do that will, thou now art going to require with vengeance the violation of at our hands; for if it were so, as some said indeed (viz. the Qua. seeming also to bring Scripture for it) that we and all men have, or had, though n••ne of our selves, yet some, and so much in our selves of it, as we should have stood justified, accepted, uncondemned in improving, and not have had that sin thou sayest we have now no cloak for; had we known it, we hope we should have done according to it, but being out of hope of having strength to overcome, we sate still in di••couragement and de∣spair, for our Ministers told us, the Qua. were lyar's and seducers, not to be believed, and their doctrine damuable; ou•• Ministers belyed thee to us, as a hard Master, reaping where thou hast not sowed, and gathering where thou hast not strawed, and requiring that of us, even that we should turn to thee and live, which thou (as they say) dost not enable by Light and Grace enough, or suitable thereto, scarce one of a thousand, and so we were disheartned from trading with the talent we had, and hid, and laid it not out, as believing we had as good do nothing at all, as no∣thing to the purpose; and upon many more such like considerations as there, seeing we were but-mocked by our Ministers, telling us of Life, and tendring it to us, yet telling us as their faith, and as that which must be ours, that it belongs but to few, and that this was thy Secret Will, what∣ever thy Revealed Will was (they profested also to be men acquainted with thy secrets) we gave our selves over to security, to eat, and drink,

and do no good, and satisfie our wills in evil, for let us do better or worse, or the best and most which the best and most of any of us Re∣probates could do, we saw we could but die; and if we happened not to be of the few Elected on es to life, that are ordain'd to be brought to it some time or other (as a thousand to one we saw we were not) we must unavoidably die, and perish without hope or remedy: From such evil communications of our Clergy, which corrupted good manners, conclu∣ding, that we could do no good without thee, and had no grace to do good given us from thee, we said, Let us eat, and drink, for tomorrow we di••; therefore let us be excused Lord and held guiltless, the rather because we were in ignorance and unbelief of this truth, that we could do ought towards our own Salvation by any power or measure of sufficient grace imparted to us from thy self, or at least shew us mercy as thou didst to Paul, who obtained it of thee, that in him thou mightest shew forth an example of thy long-suffering goodness and patience to poor sinners in ••ime to come, even to a••l that ever should live ungodly, 1 Tim. 1. for as he, so we, seeing our Teachers traduced us so to think of the Qua. that now we find hold the truth, supp••sed in∣nocently, or as least ignorantly, that they were Enemies to God, Christ, Scriptures, Word of God, Righteousness of Christ, Iustification by him alone, seduced and seducres, and the vilest persons on earth, and so thought verily that we did thee service in persecuting, killing, stoning, stocking, mocking, haling them out of Sy∣nagogues, and into prisons, little deeming what we now see, that men are not accepted and condemned the more for not knowing so much (as our Professors tell us) of this and that notion of doctrine, and point of Divinity in the head, as for not doing that (be it little or more) that is already made known with all the heart, and that had we done thy will but so far as '••is made known, we (as Christ said indeed) should have known more and more of the different doctrines that were, which were of God, and which men, for meer money and maintenance, flesh and livelihoods sake, taught only of themselves.

I say, may not the Reprobates, even in these Nations so plead? and can the Light and Grace of God given and tendred to them, leave them without excuse at all, if it be not at all sufficient, if never so well improved, to lead them to Life and Salvation? Can the Law in their hearts accuse them doing ill, and not justifie them doing well? Will it kill them if they break it, and kill them if they obey it also? but how much more excuse the poor Ethnicks (as ye call them) that have nothing but that Light within of Nature (as ye term it) which ye your selves sometimes seem to confess, and say ex∣cused them; as T. D. page 40. We may suppose the heathen might say, had we known of a remedy, we would have made use of it; yea, thou deniest not T. D. nor do any of you, but that the work of the Law written in the hearts of All is accusing and excusing, and that the said Law within is sufficient to both these, I. O. page 43. owns the same, saying, that by the Light within, the Heathens thoughts excuse or accuse, according as the Cons••ience thereby enlightned bears inward witness both of the Ius, and the fact, and that the moral instinct of good and evil that is within, by that is seconded by a self-judge∣ment, i. e. an inward justifying, clearing, and acquitting, as its answered, or else a terrifying and condemning as its transgrest: This therefore is ano∣ther argument, of the common Lights sufficiency to save from condemna∣tion

such as walk by it, from which I may conclude it.

Arg. 16. That which can and doth excuse its observers, does not only serve to restrain sin, and to leave he transgressors of it without excuse, but also save from condemnation; but the Law in the heats of Heathens, excuses it ob∣servers, witness Rom.2.15. from which place ye are fain all to confess the same, where its said, That by the work of the Law which the Heathen shewed written in their hearts, their inward thoughts not only accuse, but excuse; yea, very Ethnicks are not left without Plea or excuse by it, if it be not suffici∣ent to save (as is shewed above) asd as T. D. confesses, page 40. 1 Pamp. We may suppose (quoth he) the Heathen might say, had we known of a reme∣dy, we would have made use of it; therefore it not only leaves without ex∣cuse, when men violate it, but saves from condemnation such as obey it.

That's a strange unheard of kind of Law, that kills as well its keepers as its breakers, or that takes vengeance on the violaters of it, and cannot keep the keepers of it from the vengeance of it neither; yet T. D. sayes, page 5. 2 Pamp. The Light condemns the Heathen when they dis••b••y it, but cannot save them though they do obey it; indeed he adds without Christ; and so say I too; but that Light is in them from Christ, and so if it save them, as it does if they obey it, it saves them not without him, for its he that saves them by it; but our Diviners Divine enough to the contrary, to the utter confutation of themselves in this, when by their own confession, the common Light in the Conscience, they more commonly, then properly call Natural, doth not only accuse such as go from it, but also excuse such as keep to and walk by it within themselves; for is not Iustification, non∣condemnation, absolution, and consequently Salvation from guilt and wrath, where excusation is, as well as guilt, wrath, and condemnation, where accu∣sation, and no excuse? Is it possible there should be any condemnation, where no transgression, but an answering to the Law lent men to live by? for sin (as before) is but the transgression of the Law or Light that every one hath, and as where no Law is, so where no breach is of the Law where it is, there's no transgression, and where the Conscience gives a good answer, and the heart by the Light in it, that shews Ius and Factum, con∣demns not, doth God condemn? is there not acceptance, boldness, and con∣fidence toward him, as there is fear, terrour, wrath, and condemnation from God where it doth condemn? yea, your selves confess it, yet the Law in the heart, the Light is sufficient to accuse, yea, and excuse well and ill do∣ing respectively, but not to save, justifie, or give life, say our light treacherous Prophets, dark Divines, and lifeless Leaders.

Ob. The Letter kills, cannot give life.

Rep. True, but why is it? but because its desobeyed, and cannot give ability to any to do what it requires: The Law, or Light, and Gospel, and All, kills such as transgress it, I say, the Gospel it self condemns, but whom is it? none but such as hate and take not heed to it, that thereby they may come from under the curse and death, into the life it calls for, else, it being the power of God to the Salvation of such as believe in it, Life should be by the Light, one way more then it could come by by the Letter; for the Letter could keep them that keep it, from the Curse denounced in it to the breakers of it, yet cannot give any an ability to keep it: But the

light is not only able to acquit, justifie, clear, absolve, secure, and save from wrath all such as believe in, and obey it, but al o to enable such as look to it, and impower them more and more to obey and walk by it (and consequently by the letter, which cannot be transgressed by such as abide in the light) all such as singly come to it, and continue waiting on the Lord in it.

Object. The Law cannot give life, if it could, righteousness should be by the Law, Gal. 5.21.

Rep. True, the Law in the letter, the Old Testament, which he there speaks of, as in opposition to the New, which is the Gospel, the Light, and Spirit, cannot, in regard of the weakness of flesh to fulfil it, and its weakness to en∣able any to the fulfilling of it; for the Righteousness declared and required therein must be performed, or else it utters nothing but accusation and cur∣sing, and yet to perform that Righteousness, the letter can no wise im∣power.

But the Law, which is the light in the Spirit, that is and comes from Christ into the Conscience, is the Law of Life, forasmuch as, howbeit it taketh vengeance en mens inventions, and ministers first judgement and condemnation to the transgressors for transgression, and wrath on the evil doer and his evil deeds, yet when it hath condemned sin in the flesh, wherein it is committed, so long, till it hath condemned it out of the flesh, and brought forth judgement, in th••se that wait on it, unto victory over the sin that is judged, it ministers the righteousness, and the peace, and the liberty from the sin, and the Life of God it self, it requires, calls for, and through the Judgement leads too, and then justifies those whom it hath this way enabled to perform it.

In both which respects (though the Law of the letter is not so) yet the Law of the Spirit of Life, which is the Light in Christ, and in us from him, sith it both 1. enables the followers of it to fulfil it; and 2. secures from wrath and condemnation the fulfillers of it, who e're they are (Iew or Ge••∣tile, such as have the letter without, or have it not) that obey it; it is not sufficient only to accuse the rebels against it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and condemn them within themselves, but also (as utterly insufficient to save and bring to life, utcunque ei attendentes, such as never so punctually observe and perform it, as our Preachers prate it is) altogether, even every way sufficient to save to the utmost, all such as come to God by Christ, from whom it comes, and to Christ in it: According to Rom. 8.1,2,3,4. There is now therefore no condemna∣tion to them which are in Christ Iesus, who walk not after the flesh, but after the Spirit, For th•• Law of the Spirit of life in Christ Iesus hath made me free from the Law of sin and death. For what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spi∣rit.

Thus then it is evident, that the Law of God (which is not the letter of it) but the light, is powerfull and sufficient to save (save only that men turn from, and transgresse it, and that it is universal, and in all men, is as evident out of Rom. 2.13, 14. where it is said, that those ye call Heathen, who have not the outward literal copy of it, do shew the work of the Law written in their

hearts, which w••rk of the Law T. D. (who yet grants the Law it self to be spiritual) in his meer natural understanding, calls natural, as if the work of the Law of God, which is Spiritual and perfect, were not spiritual as the Law it self is, which work or effect of the Law, Psalm 19.7, 8, 9. is said to be the conversion of the s••ul, rejoycing the heart, enlightning the eyes, clean∣sing, purifying, &c. and not only the shewing of sin and good, and censu∣ring for the obedience o•• disobedience (as T. D. dotes) who undertaking to teach G. W. what the work of the Law is, and how it differs from the Law it self, p. 3.2 Pamp. understands neither what he himself sayes, nor whereof he affirms, which works of the Law the Scripture there mentions, which di••covers T. Ds. ignorance of the works or effects of the Law, if they be natural I know not what ••s▪ spiritual; and yet to get out of that absurdi∣ty, in proof of it he runs into another, saying in the next clause thus; viz. the Heathen do by nature the things contained in the Law; as if that were corrupt nature in the Heathen that did conform them to the Law; when as the nature there spoken of, by which they are said to do the things of the Law, is, that rature, after which God at first made man upright, and after his own Image, in righteousness and holiness of truth, before they sinned and run out into their own inventions, and so fell short thereof▪ which nature and image is in it self, ••are, divine, perfect in reason and understanding, and doing th•• Mind and Will of God, though men mostly become degenerated. from that into another swi∣nish, brutish nature, even the nature and image of the Serpent, the subtillest of beasts, of the Devil and Satan himself, and so of men (as they were made) become beasts of the field, and of noble Vines of Gods planting in his Garden at first, and wholly a right seed, turning from the light into the darkness of their own vain thoughts and imaginations, became a seed of evil doers, and a degenerate plant of a strange Vine unto the Lord; in which sta••u corrupto, and by which contrary nature (not created by God, but contracted to themselves) the other nature, image, and glory of God, which when man sinned crept inward, lies hid and covered in them, till by the Light of God, which is given to that end, they are, as by a line or clew, led down into themselves, and through the laborynth of their own learning and lusts, which lies a top of it, to find it out again, and till by the said light the house be swept, and the lost money seen, and that swinish nature destroyed, and the lost sheep sought out and saved, and till the works and image of the Serpent, who hath in the dark stampt his own likeness on them, be again defaced, and till the tares which he hath sowed in the night, while men slept, in the field or inner world of the heart, and that earth which hath overgrown the other, and brought forth bria••s and thornes, weeds, neetles, thistles, &c. which is accursed, be burnt up and consumed, from above that which brings forth herbs meet for the Ma∣sters use, to which the blessing is, by the spirit of judgement and of burning; in which selfish nature, which is that of Cain, and Ishmael, and Esau (the three Elder) that have no acceptance, men will be sacrificing, serving, and glorying in Righteousnesses and Church-works of their own devising, which All are abomination with God, because done in that same nature still in which they are disobedient, sinning, and serving divers lusts, and so by that nature be∣come as well in their very righteousness, as in their wickedness, children of Gods wrath, Ephes. 2.2. Tit. 3.2. incurring his displeasure by their

doing of such things, as are not only besides, but against the Law or Light of God in the Conscience, and contrary to that pure primitive nature, by which only (as men by the light come back to it, as many do, without the letter) the things contained in the holy Law can be done: And this contradicts that grosly absurd, sottish, false, blind, and ignorant Assertion of T. D. which as A. Parker related to me, he uttered in a discourse with him at Sand∣wich, before many people, since those three more publick disputes held by R. H. G. W. and my self with him and his Confederates and Associates against us (who yet are at odds amongst themselves, some Prclatick, some Presbyterian, some Independent) viz. that it is the corrupt nature, by which the Nations are said, Rom. 2. to do the things contained in the Law: Which is, I say, the grossest absurdity, false doctrine, and contradiction to the Scripture that can well-nigh possibly be given; for by that corrupt, sinning nature (by the yet T. D. is not ashamed, and blushes not to say, men do the things c••ntained in Gods Law, alias, keep, obey, observe, conform to Gods Law, which is the pure light shining in the Conscience, that is, spiritual, holy, just, and good, that never did, nor can p••ssibly consent to the least sin, or do other then reprove and condemn it in the heart.) I say by that corrupt nature (which men have by the fall from God, who made them upright, contracted to themselves, which is the very enmity it self against God and all good) men do, and can do no other, then sin against God, and do the things that are not contained or com∣manded in, but are contrary to the Law, and walk in the trespasses and sins, in which they lie dead, according to the common course and custome of the World while it lies in the wickedness, not minding the light, according to the Prince of the power of the Air, the Spirit that worketh in the children of disobedience, and have their conversation in the lusts of the flesh, fulfilling the desires of the flesh and of the mind, drinking in iniquity as naturally as the beast drinks in water, without satisfaction, working uncleanness with greediness, 1 Iohn 2.1, 2, 3, 14, 18, 19. and so are by that nature children of wrath: But in respect of which said pure primitive nature some Gentiles that have not the letter, but the Light of God, and Christ within, leading them back into it out of that corrupt one, by which Light they are a law to themselves before God, are said to perform by nature what things are required in the Law, which are (as ye say) moral duties indeed, yet such as (saving your ignorance in that) are truly righteous and acceptable with God, and evangelical, being done in Christ, though they know not his person, whilst done in his light; for men may do much by the light that comes from the Sun, while they see not the body of the Sun it self, and be guided and strengthened to do much by the Light of God and Christ, that is his Will, and acceptable, and good, though yet they have not heard of, nor known him so much, as some that hear and read of such things by the letter, as to his appearance in that body of flesh or meer external incarnation; Witness Cornelius, whose Prayers and Almes were heard and accepted, being done by one that feared God, and eschewed the evil, which by the light he had discovered, whilst as yet he had not heard of Christs personal Birth, Life, Death, or Resurrection, Acts 10.1.2. &c.

Yea, every moral duty that is done in some obedience to the light that is in the Conscience, and not for base ends and glory of men (which ends have

been and are found more among many Literarists, Iews, and Christians too, then among many that by them have been (lighted as Heathens) are Evangelical also, yea, whatever is done from an honest, and not selfish principle in the Light or Law in the heart, is of the same nature as that both Moral and Evangelical Law is, even spiritual, and holy, and iust, and good, and all trans∣gression that is acted against the Law, is not only against the Light of God and Christ, whose Commandment that is, and against the Gospel or free Promise of life held forth also therein, but also against nature, not that corrupt na••u••e into which men are run (for the sin is committed in that) but that di∣vine nature, or similitude of God, or right Reason, in which men stood at first, til they ran out into a reasonless kind of Reason of their own, which is not after God, a remnant of whose nature is in man still, and his light in the Consci∣ence, which is right Reason it s••lf, leads to it•• and therefore all sinners, who are in the deeds of darkness, and out of the true faith of Christ, which is in his light, are said to do things contrary to nature (though pleasing and answerable to the viperous nature they are gone out into) Rom. 1. 24: 25: 26: 27: 28: 29: 30: 31: 32. and to be without natural affection, or against na∣ture, unnatural and unreasonable, 2 Tim. 3.3. 2 Thes. 3.2. and wicked, for all men that have the true Light in them, have not Faith in it.

I say then, the Heathen who have not the letter, by the Light of God, which is saving, are a law unto themselves, and do shew the work of the Law written in their hearts, their Conscience also, by the Law inlightned, bearing witness within them, and their thoughts thereby accusing and excusing one ano∣ther so that the Law is not only a light, and saving, but universal also and common, in some measure, to all men.

To which may be added as an Argument (Ad hominem at least to the stopping of their mouth) in proof of the universality of Christs enlight∣ning All men, another consideration out of R. B. and I. T. his own Book, and that is, the need that all men that come into the world have of Light from Christ, and the universal necessity of Christs enlightning them all, because of that universal corruption and blindness, which is asserted by them to be in all men at birth.

P. 24, 25. John 1.9. Where it is said of man coming i••to the world, * 1.30 must be meant (say they) of humane birth, and accordingly this point is thence (say they) deducible. That every one that comes into the world needs light from Christ, which Positi∣on (say they) is true, 1. Because every man is bo••n destitute of spiritual light in the things of God, concerning his duty, and the way of salvation. 2. Be∣cause every man is liable to death, and trouble, and wrath, and evil from God, as he is born into the world; and Christ came into the world to remove both these sorts of darkness, and none else can do it.

These are the express words of these two men, R. B. I. T. from which howbeit they most unreasonably conclude against our do∣ctrine, saying, The former of these overthrows the

main Position of the Qua. That every man hath a light within him sufficient to guide him, so as that following it, he may please God, and be saved without the light of Scriptures, or preaching of publick Teachers.

Yet I do and may most truly argue and conclude, to the fuller establish∣ing of the said Position from their own words on this wise.

Arg. 17. If every man that comes into the world needs light from Christ, and there be a necessity of Christs enlightning, in regard that every man is irrecove∣rably lost else, and not some only, then Christ doth enlighten (so far at least as to a possibility for salvation) every man, and not few men only; other∣wise God were (as is abovesaid) a most apparent respecter of mens per∣sons (as he is not) and his wayes were not equal (as they are) and his words were not true (as they are) when he sayes he would have all men to be saved (unless they will die) and to come to the knowledge of the truth, and such like; nor were his clearing himself and charging of men that pe∣rish right (as it is) when he sayes, their destruction is of themselves, but in him is their help; nor were his Iudgements iust and righteous (as they are) in condemning men for not believing in the light, while they had it, when they never had it, nor were his pretended great Love, rich Grace, matchless Mercy to All pe••ple in Christs birth, Luke 2. •• Iohn 3.16: 17: 18. so sincere (as it is) but ra••h••r feigned; sith (else) he did not so much as put them all in∣to a possibility of coming out of their m••sery, but rather left a thousand to one to perish in it unavoidably without remedy; nor were his fairest offers of salvation and life to all, if they will walkin his light, so fair (as they are) but meer mockage, since else he had not given them any measure of any such light as could lead them to it; nor were his saying, What could I have done more for them that I have not done? any other then a lye (as it is not) since else he had not done so much as was needful, yea so absolutely necessary towards their living, that it was not possible they should live without it, when he both could, should, and ought in equity, by some measure of true light, to have made them capable to come to life, and see their way to it.

But every man needs light from Christ, and there is necessity (in respect that every man (else) is blinded by him to his destruction, as well as some men) of Christs enlightning with his true and saving light, every man as well as some men only; This we need not prove, sith R. B. and I. T. assert it so uni∣versally of every man that cometh into the world.

Therefore undoubtedly, more or lesse, Christ hath with true saving light enlightned every man, and not some few men only.

CHAP. V.

I Shall now betake my self to take some brief view of R.Bs. and I.Ts. trivial talk, and to consider some of their inconsiderable arguings, and confu∣sed oppositions to the contrary, at least so many as whereby men may judge probably of what sort the rest are, who in disproof of the saving sufficien∣cy of the Light in every man (which they call sometimes the Light that comes from God, sometimes every mans own light) to lead him unto God, have mustered up together no less then thirty or forty Arguments and Reasons, as they call them, not one of all which hath so much weight in it, as can truly render it worthy of the name of a Reason in that case its brought for: They lie all together in one Litter, between page 42. and 54. making up the whole sixth of those nine dark Sermons, and no small part of the seventh, not more seemingly for, then shamefully a∣gainst the true Light there said to enlighten every man that comes into the world, prated out from Iohn 1.9. by I. Tom. and back't by R. Baxter.

Their thirty Arguments, to which they add ten Reasons of their own, they say, are out of Scripture, and so I confess they are in one sense, there being not one at all of them to be found either in, or so much as truly deduced from the Scripture.

The Scriptures the first Argument is (far) fetch't from, are Rom. 3. 11. None understands, none seeks after God, 1 Cor. 2.14. The natural man dis∣cerns not the things of the Spirit, &c. Gen. 6.5. and 8.21. Every imagina∣tion of mans heart is only evil, &c. Jer. 10.14. Every man is bruitish in his knowledge, Jer. 17.9. The heart is deceitful above all things; whence they argue thus, Their Light, of whom these things are said, is not a safe rule to guide them into the pleasing of God, but these things are said of All, or some men; therefore every mans Light in him, is not a safe Guide to God.

Rep. We confess these things are said not of some only, but of All men, as they are in the fall, who are All gone out of the way: But what of that? Are All men therefore, because gone out without any measure of Light sufficient to guide into the way again? in that Ali••nation none seeks God; Are All then without any of that true Light, wherein God is to be found of such as will seek him in it? All natural men (such as All are, till they turn to be led by the Light and Spirit) by their meer animal wisdome, see not spiritual things: Are All therefore without the least measure of that Spirit and spiritual Light; that shews them, viz. the Law of God in their minds, which is spiritual, lusting in them against the flesh, though they are carnal? every mans imagination and thoughts are evil, every man is b••••itish in his own knowledge, every mans heart, as he is gone out from the truth told by God within himself, after the Devil that abode not in it, is there therefore true Light in no man that manifests the deceits of his

heart in some wise to him? Is that truth in no man which he is to abide in, and which if he abide in it, it will teach him the Will of God? I say, is no measure of this in no men? For this Argument of these men, could it conclude any man to be without the said sufficient Light (as it does not, there being no consequence in it) would consequently conclude every man to be without it, as he is in the fall, and come out into the world, and then instead of reading that Text, viz. Iohn 1.9. that I. Tombs talks from, and R. B. repeats his Sermons on thus; That was the true Light that enlightens every man that comes into the world, as 'tis in the Bible; or thus, That was the true Light that enlighteneth the Elect, or some few men, or some of all sorts, &c. as I. O. T. D. R. B. I. T. interpret it besides the literal sense and proper import of the term every man, we must henceforth read thus▪ viz. The true Light that enlighteneth no man that comes into the world, every man being bruitish, every mans heart (till he comes to the Light that's come to him) being deceitful as well as any mans; and so the saving, Grace and Light shall no more be coop't up in a corner among a few, but be allowed no place in the world of any mans heart at All; but who will say thus (as they say in effect) but such as are become bruitish, and besotted with them?

And if they tell us they speak and mean not of Gods Light here, but of mans own Light, as no good guide to God, what do they band against the Q••akers for then, and bend the force of their frivolous Argument against them? who look upon every mans own light, and thoughts, and imagination of his heart, wisdome, knowledge, and understanding, which he is gone out into, from Gods Light, to be natural, and weak, and foolishness, and dark∣ness, as much and more then themselves (who are yet found in no o∣ther) for whatever they mean when they prate against the Light the Qua. testifie to, calling it natural, mans own, and blindne••s, and darkness, which Andabato um more, they confusedly fight against in their dark minds, under the terms sometimes of the true Light Christ bids men be∣lieve in, that they may be the children of it, which is no other then the Gospel Light of God and Christ himself, sometimes of every mans own Light, mans own thoughts, imaginations, * 1.31 yet * 1.32 the Qua. plead for nothing in man that is meerly of man, but for that Light alone which is of God, and by which what is to be known of God, God manifests in man, yea in All men, the very Hea∣then that have not the Scripture, which Light is that Law in the mind, which is not evil nor natural, but holy, just, good, and spiritual, by which alone, though these meer Humanists and Naturalists discern them not, the things of the Spirit of God are discerned, every man in the fall is become bruitish, and, like the bruit beast of the field, lives more by sense then reason, is not regulated by right reason in what he does, it may as well therefore be concluded, that All men have not the least measure of reason in them, while they live besides it, as these men conclude from mens li∣ving besides the Light, in the deeds of darkness, that therefore they have no Light in them; but an Argument it is rather, that these Pastors are like those Ier. 10.14.21. who are become bruitish, and have not sought the Lord

in his Light, in that they argue so bruitishly, not only besides the Spiritu∣al Light of the Lord, which would lead them to a right understanding of the truth, but also below that common sense and reason that naturally be∣longs to man, for which therefore woe unto them, they shall not prosper, and all their flocks shall be scattered, for which a great commotion is already come out of the North, to make their Cities, their Assemblies defolate, as a Den of Dragons.

Thus far as to R.B. and I.Ts. first Argument, by which men may judge of the constitution of the rest, which are all of the same complexion.

The second is drawn from Act. 17.22.23. Rom. 1.21.22.23. the sum of which in short is this; The most improved Gentiles (for all that Light which was in them) were in all things too superstitious, were carried about to dumb Idols as they were led, had their foolish hearts darkned about their thoughts of God, worshipped him ignorantly, and such like; therefore they, much less the most barbarous, and consequently none of the Gentiles, who had not the Scri∣pture, nor such other teaching as Gods people were taught by, had not a Light in them that was sufficient without the Scripture to guide them to God, &c.

Rep. That the Gentiles were generally superstitious, fool••sh, dark, blind, idolatrous, and ignorant in their worshippings of God, I deny not; howbeit, I close not cordially with that clause (the most improved) in the Antecedent, for 'twas through non-improvement of the Light they had; and because at the best they were ill improved in it, that they became so, for had they heeded the Light, they had been led out of Idols, to the knowledge of God by it, for what is to be known of God, is by it manifest in them, Rom. 1.19. But what if the best improved Gentiles were so as ye say, vain in their thoughts, &c. they might have better improved the Light then they did, and the Reason why they were so fortishly superstitious was, not because they had not sufficient Light to lead them in the true knowledge of God and his Worship, and direct them to discern the truth, but because they look't not to the Light, because they went out from the Light they had, by which they had some measure of the knowledge of God, into their own wisdome, leaning to their own understanding, and so became vain; therefore is it said, They were without excuse, because when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkned, and professing them∣selves to be wise, they became fools, and changed the glory of God into an Image, and changed the truth of God into a lye, and worshipped and served the crea∣ture more then the Creator, not liking to retain him (and that true worship of him, which the Light would have led them to) in their knowledge, and the Gentiles there were not so vain and foolish, ignorant of God, and su∣perstitious for want of Light to guide them, as R. B. T. D. dote they were, to Gods true worship, but for want of being guided by the Light they had: So what's this to their purpose? Who sees not the blindness, weakness, folly, nakedness, and falsity of this argument? one absurdity in which also more notable in it then the rest is this, viz. that in the conclusion, is inferred aliud a negaro, another thing then that which is denied by the Qua. and undertaken to be proved against them by themselves; for therefore, say

they, the Gentiles who had not the Scripture, nor such other teaching as Gods people are taught by, had not a Light sufficient, &c. the words in which conclusion are true, though nihil ad Rhombum, if there be any such Gentiles that have neither Scripture, nor such other teaching (Mark that phrase foisted in by them, whereby they conclude another matter then is denied by us in the Question in hand; for the Gentiles that have not the other teaching, i. e. that of the Light within, have not the Light within that's true, who doubts it, but none such are to be found that have not that Light and Grace in some measure by which God teaches his and Al•• people, though most Gentiles are found destitute of an outward Letter) as God teaches his People by, which other teaching is that of the Light within, which is that other, yea, that chief teaching God teaches his and All people by, whether they learn by it yea or nay, I shall say more to them when I see them, but at present I know none such, nor ever have done.

Before I pass to the third Argument of R. B. I. T. from this second, I shall consider their tenth and thirteenth Arguments, which are co-inci∣den, and in effect the same with this second, by which three Arguments (which yet in substance are but one) I. O. and T. D. both are found fen∣cing in their fool••sh minds, together with them, against All mens having a suf∣ficient Light to guide them into the true saving knowledge of God, his worship, and the mystery of his Kingdome, about which I have dealt with T. D. al∣ready in p. of my first Exercitation, who All urge peoples ignorance of the things of God, his Worship, and mystery of his Gospel and Kingdome, in proof of their want of a Light whereby they might know them, which is such an idotish, ignorant piece of arguing, as he makes who argues a non actu ad non potentiam, a non esse ad non posse, which is as silly as to conclude, that becau••e a man sits still, therefore he cannot go, or he hath no power to walk, because when he shuts his eyes, and neither will, nor does see the Sun, therefore he never could see it, for which a man would be hissed out of the Schools by very Boyes.

As for R. B. and I. T. they are so enamoured with the Eminency and and strength of this their argument (the childishness and weakness of which is evident to any, save such whose own it is so, that (being blind at home) they will not own the blindness and absurdness of it that they seem to put more stress upon it, then on all the rest beside.

Hereupon it hath more then one, or two, or three places in their book, viz. not only in the 43 page forecited; but also page 28. and page 29. where they conclude, that because men stumble, and their imaginations are evil, their hearts deceitful and wicked, therefore they want light to direct them, and to rectifie their thoughts; if men stumble and fall, its an Argument (say they) they want Light, of such corruption want of Light to guide us in the way to happiness (oh gross) is a chief part: Ieremies sayings, Every man is bruit••sh, &c. the heart is deceitful, &c. do express such a destitution of Light, Truth, &c. Also page 40. and 47. where their tenth and thirteenth Argu∣ments (which are one, and wrested from sundry Texts, viz. Rom. 16.25.26. 1 Cor. 2.7.8. Col. 1.25.26. 2 Tim. 1.9. Matth. 11.25.26. Mat. 13.11. from all which it follows, that all men have not some saving Light as

fully, as the B••••re goes freely ••o the stake) are on this wise: The Mystery of God was hid from the Gentiles, God hid the things concerning the knowledge of himself from some, when he revealed them to others, and 'twas given to some (as a special gift quoth T. D. who••e words and argument, this is, above spoken to at large by me) to know the mysteries of the Kingdome, not to o∣thers; therefore every man hath not a Light in him, as a sufficient guide to di∣rect him to God.

As for I. O. his way of Argumentation against the sufficiency of this light within to save, is in sum the same: Among his other things; or rather no∣things to the purpose, of which he sayes, Contrarium proba••t, they prove the contrary, to our assertion of the Lights sufficiency to save, he names the universal experience of all ages, from the beginning of the world to this day▪ Quis enim lucis huius ductu ad ver•••••• Dei cognitionem pervene••t? Qui post ho∣mines natos ea op••ime usi surt, &c. Ex. 4. S••••o. For who ever came to the true knowledge of God by the guidance of this Light? Those among all men who have best of all improved it, have every man of them become vain in their imagina∣ons, and their foolish heart hath been darkned; in all which fore-cited argu∣mentative matter, these four men reason unreas••nably, from mens not knowing and being saved by the ••••ne Light, to their wanting of the true Light to know and be saved by, when as it follows not at all, that becuse they know not, and are not saved, therefore they are destitute of Light, but the cause of their perishing in ignorance, is not walking in what they have, not because they have not sufficient Light to walk by, or are not put into possibility of k••owledge to Salvation by some measure of that Light which is saving: Their Syllogiring is as silly in this, as to say of a man that voluntarily hoodw••inks himself, he does not see, therefore he cannot, that man stumbles and falls, therefore he cannot do otherwise, when yet he may, but that he, blind-folds his own eyes (or gives way to others to do it) from seeing his way, as most men do to the God of this world, lest the Light of the Gospel, which they have, because it reproves them, should shine out in them, and as a potentia ad actum, so a non actu ad 〈…〉〈…〉 non est confequentia 〈◊〉〈◊〉 Men can no more wisely nor 〈◊〉〈◊〉 infer from mens not knowing of God truly a non-ability or insufficiency in that Light they have (if they seek him in it) to reveal him, and make him truly known, then from the being of a Power, to a necessity of the Act, which is a non se∣quitur with a Witness: We know that most men know not the mysteries of the ••••ingdome, but 'tis not because they may not, or 〈◊〉〈◊〉, for w•••••• of Light, but because they will not come to the Light by which they may: And therefore when as the Question is aske 〈◊〉〈◊〉 the Light which is in some measure in the con••cience of all men, be sufficient to make kno•••• God savingly, why do not all come to be saved by the knowledge of him, whom to know is Life Eternal? 〈◊〉〈◊〉, because they give not up to be guided by it, and come not to it when its 〈◊〉〈◊〉 to them, in order to their Salvation; for God sent it 〈◊〉〈◊〉 the world, 〈…〉〈…〉 would, though the world is condemned by it, through their not coming to it, but that the world through it might be saved, for the Light which judges the sin, is sa∣ving to the Soul, and by it, that one Law giver, who is able both to save and destroy, doth both judge and destroy the works of the Devil in men (for

which end he is manifested in the world) and men, as they will not be weaned nor saved from those works, and saves also from those destru∣ctive works, all such souls as give up to be guided by it.

And firh•• I. O. sayes,•• Who••ever came•• to the true knowledge of God by the guidance of this Light? I answer, All that ever did come to the true knowledge of God at all, and those (as little as these men know them) are not a few (though few in comparison of those that are ignorant) who by walking in tha•• Līght, while they had it; have come to experience that Life of God, which is yet hid from you wise and prudent ones, and e∣ver will be more•• and more, as ye are alienated from this Light within yourselves, much more while ••ye are such vnter Banders of your selves against both it, and the Children of it.

And whereas thou I. O. sayest, Qui••ea optim••usi••sunt, &c. They who have best of all improved it, are become vain, &c. thou utterest thou know'st not what; for Rom. 1.21. which thou citest••in proof thereof, doth no less service to the Truth, then to disprove that thy false Assertion, for all who look not beside the Light; may see it speaks not at all of as well improve it, but of such as Improved it not ••at all, but when they knew God by it, who ver. 19. by it manifested in them 〈◊〉〈◊〉 was in 〈◊〉〈◊〉 of himself, glorified him not as God, nor were thankful•• answerably, no•• 〈◊〉〈◊〉 to retain him in their knowledge, but ran from his ••Light into their own thoughts, and so into the things which they knew the Iudgements of God and Death were due unto the doers of.

And as for the Mysteries of the Gospel, 'tis true, they are hid from the most, and 'tis given to some to know them, not to others: Bat look ye blind, that ye may see, how came they to be hid from some? Why was it gi∣ven to some, and not to others to know them? and who were those o∣thers that knew them not? Were they such as could never see them, meerly for want of Light to shew them? Doth the Text of your own alledging, viz. Matth. 13.11.12.13.14.15. in proof of that your sig∣ment say so? doth īt not plainly say, as we say, against you, that it was because first there was a time wherein they might have seem them but would not, had ears to hear, but stopt them, eyes to see, but closed them, beca••se they seeing s••w not, hearing heard not, ••or would understand, nor perceive, nor be converted, nor healed, when God would have converted and healed them, and such like? So Qui•• boc omne ad Doct••um delirium •• What's all this to dreams of our Doctors, who from thence, and such like places as overthrow themselves, divine out Arguments against All mens having suf∣ficient Light, speaking evil of the Light; and iudging the Light as imper∣fect, which is the Law of God, which is perfect in each measure of it, of which they will not be D••ers, but Iudges; for which judging and evill speaking of what they know not (while in what they know naturally, and but Psuchicos, animally, as bruit beasts•• in those very things corrupt them∣selves) woe is to them from the Lord, all such Iudges and their Iudge∣ment, must come to Iudgement, 〈…〉〈…〉.

Moreover, might we lawfully so argue (but first, we need not, there be∣ing enough besides to urge in di••proof thereof; and secondly, we do not, there being little force in such arguments) against the sufficiency

of the Letter to save, as they think they may against the sufficiency of the Light, need we do any more then turn the edge of their own Wea∣pon against themselves in that particular, who not only call the Letter a saving Light, but also argue for it as such, with a non obstante to the small number of such as are actually saved by it, even among those that both have it, and often read it, for (say they, in way of Plea for the dead Letters being a saving Light where ere it comes) no matter how few come to Salvation by it, because they refuse to walk by it, its never the less saving and sufficient, though men that have it perish, because its come to them, and is able on its own part to give Life, but that on their parts its not made use of not obeyed, &c: Its no argument its notable to save, that most men where it is are not actually saved, but rather perish: The self-same say I ep••••ehal•• of the Light, which they are so foolish as to argue so fillily a∣gainst. A non esse••ad non prsse, non est arguendum; there's no arguing from its not being actually so or so, to the non-possibility of the thing to be: We cannot conclude that there's a non-sufficiency in that to save all men, by which all men actually are not saved, for then not only the Letter which only kills, yet they plead this self-same way is saving, and brings to Life, but even God and Christ himself, as well as their Light in mens consciences, who call to all ends of the Earth to look to than for Salvation in it, Isa. 45.22. 49,••6, must (absit blasphemia) be judged also as insufficient to save, by whom, though supremely all are saved, that are saved at all, yet all men actually are not saved.

I Suppose then there were fewer that come to life by the Light then do (as there be none at all that ever came to it by the Letter, even of those Scripture-searching Scribes that therein look for the Eternal Life, Iohn 5.) yet will is not follow, as they judge it will, that the Light within all is not sufficient to lead to life; or if it will, and these men will needs have it so, then let them take what comes along with that their own conse∣quence to themselves, for it payes them home in another kind, whil'st 'twill much rather conclude against the Letters being a saving Light, which against us and the Truth they eagerly argue so to be, fith by their own confession, not one of many that have it come to Life or Salvation by it. And whereas they say, the defect and default of this is not therefore because the Scripture is not a saving Light, but because they walk not in it, the self-same say we of the Light within, which the Letter came from, in which there's no defect, which as Paul sayes of it (for its the Law of Life, Rom. 8.2.3.) is weak to save, no otherwise, but because it is not answered, else life should come by it; so that their own pen is their own pay∣master still, which ever and anon pulls down at one time what it builds up at another, and contradicts, thwarts, and razes out (as false) in one place, the same that it writes for truth in another; yea, En & Ecce, behold the con∣fusions of these self-confuting men, a non actu ad non potentiam, from the non-being of the effect, i.e. the Life, to the non-efficaciousness of the Light to lead to it such as ••earn of it, is no lawful argument (say they) when they plead against us the sufficiency of the Letter to save, yet from All mens not being ac̄tùal'y and effectually saved by it, we may strongly conclude there is not efficacy nor sufficiency in the Light within Al nan to

save All men in whom it is, how strictly soever they attend to it (say they) when we plead against the sufficiency of the Light to save; it being there∣fore but meet, that out of their own measure where with they mēasure to us, it should be meeted to them again. I shall conclude my answer to Al these four men, and to All men else whose it is, as to this their argu∣ment, a non esse ad non posse, against the Lights sufficiency, in the very words (Mutatis mutandis, interpositis interponendis, & additis addendis) wherein themselves only speak either by way of concession against them∣selves of this truth we plead against them, or by way of Answer to such as they suppose to use the same (though I do not, for he is no wise man that uses it at all) against the sufficiency of their dead Letter.

1. Those of R.B. are as follows, who in p. 7. of his Epistle to the Reader, prefixed to I. T. his Book, sayes thus of the Qua. Do they hold that com∣mon, supernatural Light, outward and inward, objective and inherent, is gi∣ven to many (at least) of the unsanctified that live under the preaching of the Gospel? who contradicteth them in this?

Answ. Those who deny any, but meet natural, any supernatural, saving, or spiritual light to be given in common to All, or to any but the sanctified ones, i. e. the Saints, and the Elect, as yourselves do, saying (as I. O.) Nihilnon naturale, nihil spirituale, nihil a Christo Mediatore, &c. lumen saluta∣re, nulta sub consideratioue, &c. Christ doth not in any wise vouchsafe su∣pernatural, spritual, saving light to any but the Elect, he is blind that once dreams the contrary, and such like, as are to be found up and down his book; Ex. 4. S. 13, 17:25. R.B. Do they hold, that as the Sun is appointed in nature to be the light of every man that cometh into the world, though some parts of the earth were never illuminated by it, and blind men partake not of its light, and the night, and shutting our eyes and windows may exclude it, so Christ is by Office the Sun in the world of Grace, giving men actually all the gracious light they have, and being sufficient in himself to enlighten all, and giving them an illuminating word, which is sufficient in its own kind to do its own part, though many are blind, and many for their sin are deprived of the communication of this light? Why all this we maintain as well as they.

Answ. The more shame for you to stand up against that ye maintain yourselves, when the same is maintained by us, as ye do, when ye argue from some mens not seeing, because they shut their eyes, therefore they have not light by which sufficiently to see their way to life: As for your Simile, from the Suns not enlightning all parts of the world outwardly, from which its like ye conceive Christ, the Sun of Righteousness, hath not inwardly enlightned all men, it is but a quibble, for as there is nothing hid from the heat thereof, nor from some participation of the natural light and heat of the Sun, at least, neither by night nor day, though some times, places, and seasons are darker then some (semblably) no hearts from some measure of the Light of Christ, Psal. 12. 1:2:3:4:5:6:7. compared with Rom. 10.16:17:18.)

R.B. Do they say all this light (within us and without us) is to be hearkened to and obeyed? Why what man did they ever speak with, that is a Christian, that deni∣eth it?

Answ. None but such Anti-christians as yourselves, who, for all your prate here and elsewhere, saying, p. 41. in way of warning to men, that they act not against this Light within; That certainly it concerns every man so far to look to the Light within him, that he do not, as it is said of some, Iob 24:13: Rebel against the Light, And p. 68. That no light which is truly such is to be rejected: Yet elsewhere, yea in the self-same pages, How ur safe it is to obey the Light within, it leading and guiding men well in some∣things, in most into crooked and dangerous, unwarrantable and sinfulwayes, as some Ig••is Fat••us, in the beastly, blasphemous blindness of your benighted hearts, imputing mens murders, and Pauls persecutions of the Saints, to their following thereof, which things only arose from their following their own thoughts, and forsaking and leaving the Light of God within, which lead to better, even ever to good only, and never at all into any evil; as I. O. also after his strict challenges of obedience from every man to the Light in his own conscience, as to that which infallibly speaks to him from God himself, &c. page 44.45. of his English Treatises, in his blind, hasty hatred against them, whom he mainly encounters in his Latine Th••ses, cryes out against this same verbum, Spiritum & lumen internion, which the Qua. call all men into the obedience of, in mockage, as figmen∣tum horrendum crasse excogitatum, D••etorem Infallibilem, nes••i•• quid, quod lu∣men, quem Deum, Christum imaginarium, To Panz nihil, rejiciendum & detessan∣dum; Some horrible sigment of the Qua. Imaginary Christ, infallible DoEtor, I know not what God, some spiritual everything, just nothing, but meer darkness it self, to be rejected and detested.

And as for I. Os. words concerning the sufficiency of the Letter; I shall use them in answer to himself and yourselves, as concerning the suffi∣ciency of the Light on its own part to save, though few are saved by it, only where he sets that term Scripture, and Word of God (by which all a∣long he means the outward Scripture) I shall place the term Light within, by which I intend that inward Word that is nigh in mens hearts, adding and interposing in a different Character what clauses are not his or distinctions sake, and so carry on this my General Answer, to that their foresaid Ge∣neral Argument, to an end.

No•• doth it in the least impair this sufficiency of the Light within to lead to life, that its a moral, and spiritual, not a natural Light, because all men come not to life by it, it suffices that there is nothing wanting on its own part for the discovery and revelation of the way to life. To argue that the Sun is not the Sun, or the great means of communicating external light into the world, because blind men cannot see it, nor will believe so much of it as they are told, will scarce be admitted, nor doth it in the least impeach the efficacy and sufficiency of the light pleaded for, that men stupidly blind cannot comprehend it, Iohn 1.5. I do not assert that where ever the Light within (Scripture, quoth I. O.) is brought by what means soever (whether in a Ministry of it, without, calling men to turn to it, or a measure of it within, calling men to turn to God) All to whom its preached, and to whom it preacheth, must instantly of necessity assent unto it, and come to the saving knowledge of God by it, many men (who are not yet stark blind) may have so abused their eyes, that where Light is brought into a dark place,

they may not be able to discern it; men may be so propossest with innumerable prejudices, principles received by strong Traditions, corrupt affections, making them bate the Light (as woful experience shews that I. O. and many o∣thers do) that they may not behold the glory of the Light within (word, quoth I. O. i.e. with him the Letter, with me the Light) when it is brought unto them (as it is nigh in the heart that they may do it) but its nothing to our present discou••s••, whether any man living (in sin) do discern this Light, whilst the defect may be justly cast on their own blindness, 2 Cor. 4.2.3.4. by the manifestation of the Truth we commend our selves to every ones conscience in the Sight of God, but if our Gospel be hid, it is hid to them that are losts, in whom the god of this world hath blinded the minds of them which believe not, lest the Light of the Gospel of Christ, who is the Image of God, should shine unto them: There is in the dispensation of the Light with∣in (word, quoth I. O. meaning the Letter) an evidence of Truth, com∣mending itself to the consciences of men, some receive not this evidence, is it for want of Light in the truth, or Light itself? No, that is a glorious light that shines (as the bare Letter doth not, for it was never there) in the hearts of men; is it for want of testimony to assert this Light? No, for many daily testifie it, but meerly because the god of this world hath blinded the eyes of men that they should not behold it: Where ever the Light within (word, quoth I. O. meaning the Letter) comes, by what means soever, it hath in it self a sufficiency of Light to evidence to all (and will do it eventually to all that are not blinded by the god of this world) the knowledge of God its Au∣thor, and the true way of Salvation, and the only reason why All are not saved, is because all do not receive its Witness; and the reason why it is not received by mary in the World to whom it is come, and in whom it is, is the advantage that Satan hath to keep them in ignorance and blindness, by the lusts, corruptions, prejudices, and hardness of their own hearts; the Light within (word, quoth I. O. meaning still the Letter) makes a sufficient Proposition of itself, and is sufficient to save where ever it is, and he to whom it shall come (As it is to all in their hearts) who refuses it (as Darkness, Er∣rour, Delusion, Euthusiasone, Fanaticisme, &c. 'because it is testified against (as so and worse) by I. O. and his Followers, who calls it Nihil, and in a mockage, an Imagined Christ, &c. whether it be I. O. himself in whom Satan testifies all this against it, or any other that refuse it upon I. Os. false testimony against it from Satan in him) will give an account of his A∣theisme and Infidelity: He that hath the Witness of God, which is the Light within, for the Letter without is but mans witness for God, as moved by his Spirit to declare outwardly what he inwardly knows of him, need not stay for the witness of man, which is the Letter without, which Letter yet doth abundantly testifie to the Light, as greater then itself: Where∣soever the Light within (word, quoth I. O. meaning the Letter still) is received indeed, as it requireth itself to be received, and is really assented 〈◊〉〈◊〉 •••• the Word of God sufficient to save, it is so received upon the evidence of that Light and sufficiency, which it is found and felt by such as walkin it, to have, and hath in itself to such, manifestly declaring it self so to be: Its all one by what means, by what hand, whether of a Child or Babe of stammering lips, or of a Church of God, for both those wayes its witnest to without, the

intimation and knowledge of the Light within us, comes to us from God, and towards us, by being the Word of God it hath its power of manifesting to us the way to life, and of manifesting it self so to be from its own innate Light: Now this Light in the Scripture; i. e. which the Scripture, which is not it, declares to be, in the heart for the sufficiency of which to lead to life without the Scripture, as it did before that was, we contend, hath an impress far more then the Letter hath of Gods Excellency upon it, distinguish∣ing it by infallible Tekmeria, from the product of any creature, or of the meer principles of nature, as I. O. dreams; for though it was in men from the Creation, yet it is not his natural faculty of understanding, or the mind, or the conscience, as he and his fellows foolishly fancy, Ex. 4. S. 18. but some thing that is of God, and from him, which is a witness to him in the conscience, and in the mind, it is that Spirit in man, and Inspirati∣on of the Almighty, which giveth him understanding, Iob 32.8. that he may know him, 1 Iohn 5.20. though all that have it do not know him by it, for from may to must there is no arguing; by this God dives into the con∣sciences of men, into all the secret recesses of their hearts, into a which such a gross thing as a meer outward Manuscript cannot get; guides, teaches, directs, determines, and judges in them, upon them, in the Name, Majesty, and Authority of God, if the men who are blinded by the god of this world will yet deny this light, and not come to it, that they may be saved by it, because they perceive it not to be sufficient to save them, it shall not prejudice them, nor hinder their Salvation who do: By this self-evidencing sufficiency, I say, doth the Light within (Scripture, quoth I. O.) make such a Proposition of itself, as the Light and Power (word, quoth I. O. meaning the Letter.) of God; that who ever rejects it, doth it at the peril of his eternal ruine, and thereby a bottom and foundation is tendred for that faith which it requireth to re∣pose it self upon.

For the proof then of the sufficiency of the Light within (Divine Autho∣rity of the Scripture, quoth I. O.) to lead to life, unto him or them, who as yet on no account whatever do acknowledge it, I shall only suppose that by the Pro∣vidence of God, he or they be brought to the Light (Book, quoth I. O.) so as that he or they be ingaged to the consideration of it, or do attend to the leadings of it, upon a supposal hereof, I leave them and the Light (Word, quoth I. O.) together; and if it evidence not its own sufficiency unto their consciences, it is because they are blinded by the god of this world, which will be no Plea for the refusal of it at the last day; and they who receive it not on this ground. All never receive it on any as they ought: The Light within (Scri∣pture, quoth I. O.) is enrolled among things of that nature, as do manifest their own condition••: It is absolutely called the Power of God, and that unto its proper end; i.e. Salvation, which way lyes the tendency of its efficacy in opera∣tion, Rom. 1.16. the word concerning the Cross, that is, the Gospel, or the Light: (for the Light is the cross to the carnal mind, will and wisdome) is the Power of God, 1 Cor. 1.8. and faith, which is built on that Light, (word, quoth I. O.) not the Letter, without other helps or advantages, is said to stand in the Power of God, 1. Cor. 2.5. This, and not the naked Let∣ter, is the Rod of his Power or Strength, Psa. 110.2. giving all manner of assu∣rance and full perswasion of its own Authority, Efficacy, and Sufficiency.

By vertue of this power it hath ever brought forth fruit among such as came to it in all the world, in which it is, and into which it is come, without sword, without for the most part miracles, without humane wisdom or Ora∣tory, without any inducements or motives but what were meerly and solely taken from it self, consisting in things that ••y hath not seen, nor ear heard, nor could enter into the heart of man to conceive hath it, doth it, and will it much more now then ever, exert this its power and efficacy to the conquest of the world, causing men of all sorts, in all times and places, where its Ministry comes, so to fall down before its Divine Authority, as immediately to renounce all that was dear to them in this world, and to undergo whatever as dreadful, terrible, and destructive to nature in all its dearest concernments; it is now the work of many to insist on the particulars where in this power exerts it self, yea, it sel f doth more and more manifest its own sufficiency to condemn and save, so that I need not inlarge upon them, the workings thereof are spiritual, such as have their seat, dwelling, and abode in the hearts and consciences of men, whereby they are not liable to any exception, as though they were pretended; men cannot hard in themselves in the rejection of the testimony the Light gives, by sending for Magicians to do the like, or by any pretence that it is a common thing that is b•• fallen them on whom the Light (Word, quoth I. O. meaning the Scripture) puts forth its Power, as it will do when the Book of Conscience begins to open, the Seat and Residence of its effects is safe-guarded against all Power and Authority, but that of God; its diving into the hearts and consciences, and se∣cret recesses of the minds of men, its judging and sentencing of them in them∣selves, its convictions, terrours, conquest, and killing of men, its converting, building up, making wise, holy, obedient, its administriag consolations in every condition, to which consolation belongs, and the like effects of its Power and sufficiency are usual'y spoken of, and appropriated to the Letter, by such as are ignorant of the Light, who speak what they read and hear of more then feel, as death and destruction, that hear the same of that, which is hid from them, I••b 28.22. but are effectually felt, and experi∣mentally known by the children of the Light, who love and live in it.

These are the foundations of my Answer to I. Os. T. Ds. R. Bs. and I. Ts. grand Argument above mentioned against the sufficiency of the Light to guide men into the true knowledge and life of God, drawn from the non efficiency of that its end in all men: The Light, say we, the Law of God which is the Light in All, is not only testified to as saving by the Let∣ter, and as powerful and sufficient in all those fore named respects; in which I. O. sayes the Letter it self is, which the Letter faith not of it self, for all that I. O. faith in the thirteen last Sections of the fourth Cha. of his first Tr. in whose own words I have mostly spoken, by way of An∣swer to himself, is most true, if applyed to the Word of God indeed, which is nigh in the heart, and of the Light of Law of God in the Con∣science, but every ••ot of it false, as applyed by him to a wrong subject (viz.) the outward Scripture, or bare Letter; and (as the Letter bears testimony to the Light, so the Light bears testimony enough to it self of its own sufficiency in the conscience, that testimony is the Witness of God him∣self, which who so doth not accept and believe, he doth what in him lies to make

God a Lym; to give us an infallible assurance, that in receiving this testimony, we are not imposed upon by cunningly devised fables, the Light (the Scriptures; quoth I. O.) or Law in the heart, hath that glory of Light and Power of God accompanying of it, as wholly distinguisheth it by infallible signs and eviden∣ces from all words and writings nor divine, conveying its truth and Power into the Souls and Consciences of men, with such an infallible certainty, that it is be∣lieved, though men act contrary to it; for when that within tells men what they should not do (viz.) not lye, steal, murder, cozen, nor do evil to others, that they would not have others do to them, though they do these evils, yet they cannot but believe through that Light in them, if they had never seen the Letter, that they should not do so, and that the Judgements of God are due to such as do so, and when by that they are told what they are, they by it believe truly what they are, and cannot, while they behold themselves in that glass, believe themselves to be o∣therwise, or better then they are, no more then a mans natural face that is beheld in a true outward glass can seem to him, or be believed by him to be fairer then it is.

Thus having at large answered the main argument of these four men against the universality of a sufficient Light in All men, to lead to life such as follow it, drawn from All mens nor actually coming to life by it, which one R. B. and I. T. aiming at number more then weight, make three of their thirty, viz. the second, tenth, and thirteenth. I shall run thorough the residue more briefly, they being not worth any long insistance on them.

Their third and fourth, which are but one and the same also, divided needlesly into two, they ground upon such Texts as directly prove the con∣trary against them; viz. Iohn 1.5.9.10.11. Eph. 5.8. Matth. 14. where its said, The Light shines in darkness, and the darkness comprehends it not; the true Light was in the world, and the world knew him not; he came to his own, and his own received him not; ye were sometimes darkness, &c. To them that fate in darkness, light is sprung up:. Whence they argue on this wise, many of the Iews and Gentiles sate in darkness, did nor reciive the Light, nor com∣prehend it, and were darkness, when the true Light came to and shined in them, therefore they had no Light in them, much less every man.

Rep. Whence I argue in proof of the very contrary thus; The true Light came to such as received at not, to such as knew it not, springs up (as they heed it) to such as sate in death and darkness, and shineth in the darkness, Joh. 1.9. though the darness comprehendeth it not; but All men, as well as some, at some time or other, are found not receiving the Light, not knowing it, sitting in darkness, and are darkness •••• therefore All men have in some measure the true Light shining in them: Besides, if this would prove that the true Light is not present with All men, because most neither know, nor receive it, but abide, dwell, sit still in darkness, and remain darkness it self, then at least it will conclude against these men another way; viz. in disproof of the outward Letters being the true Light; as they contend it is, since the Iews, and most Christians, so call'd, both do, and ever did dwell in dark∣ness, and continue darkness, notwithstanding the Scriptures abode among them.

Their fifth is as a very Fiddlestick as any of the former (and all that fol∣low it are no better) fetch'd from Luke 16.8. in such wise as more clearly concludes that R. B. and I. T. (as wise Disputers of this world as they seem to be (in suo genere) in their be-nighted Generation) are yet but fools as to the true Faith, and children of this world and darkness, then that All men have not some true Light in them, and it runs thus: If every man had a Light within him sufficient to guide him how to please God, then eve∣ry man should be a Child of Light, but every man is not a Child of Light, therefore every man hath not a Light, &c. to guide him to God, &c.

The Major of which is such a palpable inconsequence, as the least Child of Light, and of the day, cannot but both discern and be ashamed of; for however in proof of it, 'tis asserted by them, That to be a Child of Light, is all one as to be a person that hath Light in him to guide him to please God, yet if they would but consult with that Light of God which is yet in themselves (if they have not by fighting against it cast themselves forth into the outer darkness) and not meerly with their own dark animal un∣dersta••dings, they could not chuse but see that (as I have shewed above) the Light is in them that are not in it, nor as yet believing in it, and that they ••only that believe in it are the children of it, according to what Christ sayes, Iohn 12.35.36. to such as had Light, and yet neither walked in, nor were children of it: while ye have the Light, believe in the Light, that ye may be the children of Light.

Their sixth, in proof of which is cited Act. 26.18. where Paul saith, Christ sent him to the Gentiles to open their eyes, and to turn them from darkness to light, from the power of Satan to God, is so silly, that it shews its Authors and owners shrewdly to be besorted; whence they argue;

They who are to be turned from darkness to Light, had not a Light within suffici∣ent to guide them to God; But so it is said of both Jews and Gentiles; There∣fore sure they had not such a light within them as the Qua. say is in All, if they had such a Light, they should have been directed to follow it, not turned from it; the Apostles should have call'd them, as the Qua. do, to follow the Light in them, and not have call'd them out of darkness, nor should we do, as the Apostles did, b••d men leave the darkness in them, but as the Qua. do, follow the Light in them.

Rep. Flocci, Nauci, Nihili, Pili, Assis, Hujus, Teruncii!

Did ever the like toying and trisling piece of Dispotation drop from the hands of men before, as does here from the pens of these professed Di∣sputers? Where are the eyes of these men that they can't see? or is it so, that they will not see how they turn that very Text upside down, they would seem to take their Tattle out of? Was it not the business of the Apo∣stles, to direct men to follow the Light, when they were sent to turn men to the Light? Were they that were to be turned to the Light in that very Call they had from the Apostles to turn to it, turned from it? Do not they who call men out of the darkness which is in them, even in that very thing call them to follow the light which shines in them also, 2 Pet. 1.19? Must not they who leave the darkness, of necessity look to the Light? Can men leave the paths of uprightness, and not walk in the wayes of darkness, Prov. 2.13. or leave the wayes of darkness, and not walk in the way of the Light?

Is there any medium between these two? Are men to be bid to come from the power of Satan unto God, and yet have they no Light safe and sufficient lent them (in case they be willing to come to him) to lead and guide them unto God? Ye blind Guides, did not Paul (as he was sent to that end as that Text declares) turn men from the darkness only? Did he not turn men to the Light? Did he turn them from it; as in that clause (m••n should have been directed to follow the Light, and not turned from it) ye intimate he did? And did not Iohn, whose Message and Ministry was the self-same as Peter's and Paul's, and that of all holy men of God, was e∣ven from the beginning, 1 Iohn 1.5.6.7. as well that of Christ himself, Iohn 12.35.36. declare to men, that in order to fellowship with God, is whom is no darkness at all, they should not only cease to walk in darkness, but also should walk in the light, as God is in the light? Are ye not in this, as well as in many more matters, justly given over, and left of the Lord, for your enmity to his Light, to babble out such gross blindness and groapable darkness, as ye here do, in saying, that if men had such light, they should have been directed to follow it, and not turned from it, according to Act. 26.18. as if Paul were there said to be sent, that by his Ministry men might be turned from the light, who is there expresly said to be sent to turn men to it? For shame utter no more such wretched ignorance as this, left the shame of your nakedness appear at last to all men, as it does already to such as read your sapless Sermons, and have not fold themselves to see rather with your eyes, then with their own.

Their seventh is on this wise wrested from Rom. 10.14.17. Heb. 11.6. where its said, Without Faith it is impossible to please God: And how shall they believe in him, of whom they have not heard? How bear without a Preacher? So then Faith cometh by hearing, and hearing by the Word of God; which (say they) were vain speeches, if there were another ordinary way by the Light within us to beget Faith; therefore the Light within us is not of it self, without Preaching, a safe sufficient Guide in our way to God.

Rep. True Faith is in the Light of Christ, and in the Word of God, which is that word of Faith which the Apostles preached, and testified of in their words and writings, that it was nigh to men, even in their hearts, that there they might both hear and do it, Rom. 10.1. neither doth any man either hear or believe in Christ to Salvation, any further, then as he heeds, hears, and believes in that Light and ingrafted Word whereby Christ counsels him in his own conscience, although he should (as the unbelieving Iews did) hear him speaking to them with Audible Voice, or believe (as all unbe∣lieving Christians do) the whole History of him according to the flesh: So then Faith unto life coming by hearing, and hearing unto life being of that Light and Word of God, which is nigh in the heart, which is the Word of both Faith and Life, the Apostles Speeches were in vain, if there were not such a Light and Word within to be believed in, to the hearing and be∣lieving in which the Apostles were sent to turn men, mens obeying of which Word within, was the end of their using those words they spake and wrote to them in from without. Moreover, we deny not Preaching without by such as are sent, as Paul was (but Parish-Hirelings are not) to turn men to the Light within; but the Light within only, is that which

guides and leads those, that are turned to it, and continue attending to it, sufficiently and safely unto God.

Their eighth is to this purpose; All that have access to God, must not be conformed to this world, but be transformed, renewed, put off the old man, Rom. 12.2. Eph. 4.23. Col. 3.10. Therefore they have not a Light within them, as a safe sufficient guide to lead them to God Antecedent to this renewing, for if they had, what need (say they) such transforming, renewing, non-conformity to the world, putting off the old man.

Rep. Therefore they need such renewing, transforming, putting off the old man, non-conforming to this world, because that is the good will of God concerning them, and also millions of men, who have the Light in them, that condemns and reproves them for their Rebellion against it, are not conformable thereunto; and therefore they both have and need such a Light within them, Antecedent to that renewing; and need also to be called upon to turn unto it, that they may thereby see how conformable they are to this evil world, and non-conformable to that Will of God, that they may thereby first know the good Will of God, which is manifested in that Light; and secondly, by obeying that Light, be conformed to that Will, and no more unto the world, but transformed by the renewing of their minds: So that whereas they conclude all men ought to be renewed after Gods Image, &c. therefore All have it not; I contrariwise conclude, All ought to be renewed according thereunto, &c. therefore All have a light sufficient to lead them, as théy follow it, into the Image of God.

Their ninth is a sottish shameful Tergiversation, a Re substrats, from the Question, into another matter, as clear contrary to the subject in hand, as light and darkness are to each other; yea, instead of persevering to prosecute the proof of their Proposition, concerning the non-sufficiency of the Light in All men, they fall a proving the insufficiency of the darkness in All men, to be a sufficient rule to life, and safe guide of men unto God; at the end of which they entail a most abominable lye against the Quakers, say∣ing, The Qua. prescribe that unto men as their Rule, which God counts their Curse; and what's that? Scilicet, the thing that of All things the Quak. of all men, who call men to Gods Light within, do call men out of; viz. the counsels, imaginations, and lusts of their own hearts, which men (say the Qua.) walking in, and b••ides the Light of God, and hearkening to, and not to the Voice of God (which I. O. confesses, page 44. (though in his folly he calls it Natural) to be Gods Light in every conscience) come under the Laws curse, and make their own misery great upon them: The A••gument is briefly thus:

To leave a person to h••s own imagination, lust, to walk in his own counsel, in his own way, which is all one as to leave him to the Light within him, is reckoned as the greatest Curse and Iudgement to a man from God, for refusing to hearken to Gods Voice, as the Text shews, Psa. 81.11.12. Therefore the Light within each person, is of it self no safe guide.

Rep. That the Qua. call to the Light within, and to stand in the Councel of God which is the Light within, which condemns all the lusts of mens hearts, and their own vain counsels and imaginations, is most true: But, if ye be not past shame, be ye ashamed and blush, both at your own blasphe∣ming

the Light of God, and belying of the Qua. who in your blindness (for which Wo is unto you except ye repent, Isa. 5.) cal good evil, and light dark∣ness, and cannot see to put a difference between Gods Light, and mans lust, the Councel, Law, and Way of God in every conscience, which leads to life, blessing, and peace, and the vain wayes and thoughts of man, and Law of sin, that lusts to envy and all evil, and leads to cursing and condemnation: And secondly, cannot understand the Qua any otherwise, then as calling men to their own hearts lusts, when they expresly, and in Terminis, ca'l Ad men to that Light of God in them, which makes manifest, and condemns e∣very ones own lust in every heart: Generation of Vipers, where did ye ever hear, or hear of any Qua. or any one that's owned by them in their Mi∣nistry, prescribe mans own counsel, imagination, or hearts lust, to him as their Rule? Do they not as Iohn Baptist did, bear witness to that true Light which enlightaēth every man that cometh into the world? Do they not as Christ did, call men to walk and believe in the Light while they have it, that they may be the children of it, least utter darness come (as 'tis already on your selves, so that ye know not whether ye go) upon them? Do they not with Paul, (whom ye wot to have received some message to turn men from it) speak to men to turn from the darkness to the light, from the power of Satan, the Ruler of the darkness of this world, unto God? Do they not tell men with Peter, That there's a sure word of Prophesie for them, to which they do well to take heed, as to a light that shines in the dark place of their hearts, till the day dawn, and the day-star arise there? Do they not with Iohn tell men, That God is Light, and in the Light, and that in him is no darkness at all; and that if men (be their form never so fair) say they have fellowship with God, and walk in darkness, and the lusts of the flesh (as Papists, Pralaticks, Presbyterians, Independents, and other our-side Professors do) they do but lye, and do not the truth; but if they walk in the Light, as God is in it, then God and they have fellowship together, and there the Blood of his Son is felt clearsing from all sin? which ye say men cannot be thoroughly cleansed from, while they live here, and so harden men in their own hearts lusts; and is all this of the Qua. a prescribing to men their hearts lusts, as their rule? Do you understand Christ, Paul, Peter, Iohn, and All the Prophets calling to the Light, Isa. 2. as Isaiah, Come ye, let us walk in the Light of the Lord, he will teach u: of his wayes, we will walk in his paths, so as ye do us, when we restifie the same truth often in their own words, as calling men to follow their own wayes, thoughts, counsels, imaginations, hearts lusts? If ye take us as intending so, when we call to the Light, why not them? If not them, why us, who say the same? Is the word Light more offensive, more unsavoury, more difficult to be understood, more savouring of lust, more sounding like lust out of our mouths, whom ye superlatively abhor, then out of theirs, whom ye now superstitiously adore? But so it alwayes fell out, as I.O. truly sayes, page 59.60, 61. that scarce any Prophet that spake in the Name of God, had any approbation from the Church, in whose dayes he spake, peo∣ple being so eminently perplexed with false Prophets (in the latter dayes, of the Iewish Church especially) both as to their number and subtilty, speaking lyes against the truth; therefore no marvel it is so now in these last dayes of the Church of the outside Christians; and as the next Age to that which

flew them, began still to build Sepulchres in remembrance of them, so the time is neer to come, wherein ye, or your Successors, who cast out the name of Gods People called Qua. as evil now, shall (what ere ye dream) be forced to say there's a Seed among them which sincerely serves the Lord, which shall be counted to him for a Generation, and to confess (as much as they are now a curse among men) that they are the Seed whom God hath blessed.

Virtutem incolumem odimus Sublatam ex oculis Quaerimus invidi.

Their eleventh argument from Jude 19. Having not the Spirit, John 14.17. The Spirit of Truth, whom the world cannot receive, is this, Every man hath not the Spirit of God; therefore every man hath not a light within sufficient to guide him to God.

Rep. Every man that hath not so long resisted, grieved, quenched the motions of the Spirit of God striving in him, that it thereupon is taken from him, as it was from those sensual ones Iude speaks of, whom God had given over to their lusts, hath the Spirit striving within him, and that's enough to our purpose, who own such a state, that some may be given over to, for not using what they had, while they had it, as where∣in to have wisdome (at whose reproof they would not turn) withdraw and leave them to the way of folly, and the good Spirit depart from them (as he did from Saul, Iudas, the Iews, and others) and leave the house, even their hearts wholly desolate and destitute of his presence, for the evil spirit, that lusteth in men to envy, to enter and totally to possess them, and the talent, or measure of Gods Light within (sith they would not trade with it) taken away from them, that the outwa••d darkness might come upon them, and the grace of God that brought Salvation to them (which at some time or other appears to all men, Tit. 2.11.12.) sith they would not learn of it to to deny ungodliness, but turned it into wantonness, and re∣ceived it in vain, despising the riches of it when it would have led them to repen∣tance, leave them to the impenitency and hardness of their hearts, that they might fill up their measure of sin, and so wrath come upon them to the utmost; but all this proves not, but that once they had it, or else Christ would not have said to such as yet walk't not in it, Walk in the light while ye have it, least darkness come upon you, and ye know not whither ye go; nor could your selves say rationally (as ye do to wicked men often) O people! now while his good Spirit moves in your spirits, resist not, quench not his motions, left (like them that lay at the Pool of Bethesda, not stepping in while the Angel moved on the waters) you be left un∣healed forever: Work whilst its day, left the night come on you, wherein none can work, his spirit will not strive alwayes, &c.

As for the worlds not receiving the Spirit, so as to walk in it, it proves not that God gives it not any more, then that they have no grace given them of God, because they receive it in vain; and ye may as well say un∣reasonable men have no principle of reason left in them, because they live not by it, as that they have not a sufficient light in them to lead them, be∣cause they do not walk in it: Besides, it is expressly said of Christ, that by

the same Spirit by which himself was quickned, he went and preached to the spirits in prison, i. e. to their own lusts, which were disobedient in the old world, in the dayes of Noah, which was not by his Ministry without only, as the dream, but within also in their own hearts.

Their twelfth runs thus; The Son did not reveal the Father to every man, nor did every man come to Christ; therefore every man had not a light within him sufficient to guide him to God.

Rep. The consequence of this is utterly false, for though the world hates Christ the Light, and comes not to him, yet he is come a light into the world; this he, that's not willingly ignorant of it, can scarcely chuse but see, if he read Iohn 3.16.17.18.19.20.21. it follows not because men come not into Christs Light, that therefore it is not come into them, it be∣ing (as is shewed above) one thing for the Light to be in men, another for them to be in it. I am come that they might have life (faith Christ of the Jews) John 10. yet ye search the Scriptures, and therein look for Eternal life, but will not come to me that ye may have life (faith he to the Scribes, Iohn 5.) both these comings of each to other are necessary to the life, else though the Light that is able to lead to it be in men, they, not being led by it, cannot have it. Moreover, Christ does by his Light reveal the Father to such as hate both him and his Father, though they like not to know him thereby, else he could not say truly (as he does) to such, Iob. 22.23.24. If I had not come and spoken to them, they had not had sin, but now they have no cloak for their sin; If I had not done in them the works which none other doth, they had not had sin, but now they have both seen and hated, both me and my Father: In what measure men see the mind and will of Christ and his Father manife∣sted in them by the Light within, Rom. 1.19. and hate that, they see and hate both Christ and his Father, whose Light, and Mind, and Will that is which appears to them.

Their fourteenth is urged by them from Texts of Scripture, every of which most clearly prove, or rather positively asserts the very thing they contend against; viz. that Christ is come a Light to them that sit in darkness, and so all men do, a Light to the Nations, a light into the world, that whosoever (that is in the world he is come into) believeth in him, should not perish, nor walk, nor abide in darkness, but have the light of life, Iohn 3.19.8.12. 9.5.12.46. for not coming to which, nor believing in which, not loving but hating of which, not living by which only, the world comes to be condemned: Were ever men so blinded? But (say they) Christs coming a Light into the World would be needless, if every man had a light in him before Christs coming into the World, sufficient to guide him in the way to God: Therefore the Quakers Opinion about the light in each person is a manifest errour.

Rep. Your apprehension of the Qua. Opinion, is either a manifest er∣rour, or a wilful piece of ignorance, or a miserable mistake, or something, for they hold no such thing as a light in each man sufficient to guide him without, or besides that of Christ, or before Christs coming into the world, but that the whole world lying in wickedness, and sitting in darkness, Christ is sent a Light to enlighten them, who without him are lost, and that he who is that true Light doth more or less, by his coming into the world, enlighten every man that comes into it.

The fifteenth concludes a lye against the Qua. as denying the use of, and dehorting from searching the Scriptures, which while Christ, Iohn 5.39. bids search; and Paul, 2 Tim. 3.15.16.17. sayes are useful and profitable; the Qua. say no (say they) but look to the light within you.

Rep. I say, though the Qua. say, look to the light within (as Christ and Paul did) yet they no more deny the usefulness of the Scripture, then either of those Scriptures ye quote proves that absolute necessity of the Scripture as to Salvation, which ye seem to plead, though Christ and Paul never did so; nor do we any more dehort from searching the Scripture, then Christ, Iohn 5.39. exhorteth to search them, which is not at all in that Text; for how∣beit Ereunate, search, may be rendred either Indicatively, or Imperative∣ly, as to its own signification (as I elsewhere shew) its most evident that he speaks there by way of complaint of the Scribes, for looking for life in the Scriptures, without coming to him who is the Light, ver. 40. and not by way of command to search them, ye search, not search ye.

Their sixteenth is from Isa. 8.20. Psa. 119.105. To the Law, and to the Testimony; if they speak not according to this Word, there is no light in them: Thy Word is a light to my feet, a lamp to my path; whence they sillily argue, or rather blindly assert the Qua. Opinion and Speech concerning a suffi∣cient light in All men, to be contrary to the Law, and Testimony, and Gods Word, Ordinances, Ministry, and many other things; and therefore errone∣ous, and without light in it.

Rep. The Antecedent here is most false; for the Law, Testimony, and Word there spoken of, which is a Lamp and Light to the feet and path, and according which who speaks not, it is because the morning is not yet to him (for the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through the mistranslation of which phrase thus, there's no light in him, many (not knowing the Hebrew) and many that know it (not heeding it) make no small ado against the Lights being in All men (as Vavasor Powell did once at Eltham) is no other then that Light within, even that word which David had, and hid within him, that he might not sin against God, by which young men taking heed thereunto, may come to cleanse their way, Psa. 119.9. that Word of Faith that is nigh in the heart, which the Apostles preached or witnessed to, Rom. 10. that Law and Commandment, which is said to be a Lamp and Light, Prov. 6. that inward testimony of Iesus, or Spirit of Prophesie, which we, with all the Prophees of old, by words and Scriptures, bear our outward testimony unto, call'd by Peter, 2 Pet. 1.19. the more sure word of Prophesie, to which men do well to give heed, as unto a light shining in the dark place of their heart, till the day dawn, and the day star arise therein.

This I say, and not the external Text (as ye all triflingly talk) is that Law, and Testimony, and Word, there spoken of, even the Law and Testimony that comes, and is written, and is given and received immediately from and out of God and Christ's own Light, Voice, and mouth, in the hearts, minds, and consciences of all people, which his own people only give ear and hearken to, even the Rod, the Spirit, the Word and Sword of his mouth, which Priests and all people are summoned to seek to, to stand in as Gods own Counsel, and to take counsel at, and be cover'd with, and take heed to their way by, that they may not sin against the Lord, and which all the wicked

that sin against, must once be slain by (Psa. 37.31. Isa. 51.7.30.1. Ier. 31.33.32.40. Ezek. 11.19.36.26. Zach. 2.6.7.8.9. Ier. 23.15.16.17.18.22.26.27. &c.) Hos. 4.6.12. 2 Thes. 2.8.19. Rev. 15.28) which the Priests above all others usually depart from, and forget, and are par∣tial in, and cause people in stumble at, and forget, who therefore neither profit people, nor thrive in any thing but ignorance and deceit themselves, because they stand not in it, from whom, though their Schools are call'd Nurseries of learning, Well-heads of true Religion and Divinity, there goes forth no true Divination, but sottishness and profaneness into all lands.

This is that Law and living Word, and true testimony, even the Light and Word of God in the heart, a testimony that's said to be bound up from the outward Israel, which may have the outward Bible bound among them; a Law that's said to be sealed up among Christs Disciples from the sight of the be-nighted Seers, which such as seek to, seek to the Lord himself; and such as forsake, go from the Fountain of the living water, to broken Ci∣steers; and such as leave for an outward letter, leave the living for the dead, and seek for the living Lord among the dead: These are the Wells of Salva∣tion, out of which Souls should draw the living Water, which the Phili∣stines in envy to the Seed of Abraham, will strive alway to slop, till the Lord make room for them to flow out to the full.

These are that Word, Law, and Testimony, and not the most Original Copies of the Letter, as I.O. and ye all with him do emptily imagine, page 216. which who so deprives of the Hebrew Punctation, by proving the novelty thereof, do with Abimelechs servants, no less then utterly stop the Wells or Fountains from whence ye should draw all your Souls refreshment.

These (as I have shewed so abundantly above, at the end of my third Exercitation, in answer to I.O. that I shall need say no more here in proof thereof) are the matters meant by the said Law and Testimony, Isa. 8.20. which are not contrary to the writing without neither, and the true out∣ward Ministry and Ordinances, but consonant thereunto, which inward Law, Word, and Testimony your selves being contrary to, and opposing, are therein contrary to Gods Word, and the outward Scripture of it also; therefore not the Qua. who own all these, but your own Opinion is erroneous, and your speech is without light.

The seventeenth from Eph. 4.11. runs thus: The Opinion and practise of the Qua. makes every man a Teacher, and Teachers set by God for the work of the Ministry needless, as if th••y were no gift, but a burden to the Church, cryes them down; therefore its contrary to Gods and Christs way, and so Antichri∣stian.

Rep. The Antecedent here is a false tale, and a meer slander of the Qua. for neither do they so much as doctrinally make every man, a Teacher, for they deny both your selves, and all that side with you, to be men fit to be Teachers of others, unless ye were better taught your selves, or had learn't the truth of God much better then as yet ye have done; and howbeit they know your Ministry, who are set by men to minister for money, to be not only needless, but also useless, fruitless, unprofitable, burdensome, chargeable, and more destructive, then saving both to peoples Souls, and to the Nations; yet we own All Teachers set by God for the work of the

Ministry (which are such only as are made Ministers by gifts of God from above, and not such as buy their gifts at University, that they may fell them again) to be both needful, useful, and profitable, both to the turn∣ing people of the world to the Light & Word within, that thereby they may be begotten into Christs Nature, and also to the edifying of the Saints in their faith in that Light, till they come up into the measure of the fulness of Christs stature (a state which ye deny to be so much as attainable in this life, so far are ye from building any up into it) neither (as much as we are call'd to cry out against you, as all the true Prophets ever did against the hireling Priests) do we at all cry down such gifts, or gifted men, as God gives to his Church; but wot you well, that your selves are the men who are found fighters against such, who making the Gospel a meer trade to live on, ingross that trade wholly to your selves, and make every man a Teacher that has been train'd up at University, and can handle his tongue well to talk for the Priests and Tythes, though never fitted for that holy calling by the gift of Gods Grace, or good life (witness the general blindness and bruitishn••ss of the Brittish Priesthood) but own no men as true Teachers, but Deluders and Fanatick, that in their Ministry do but pretend to be im∣mediately gifted and guided by Gods Infallible Spirit: And whereas we say, that Christ Iesus receives gifts for all men, even for the rebellious also, and that no less then this gift, that the Lord God may dwell in them, if they look to him in his Light, in which he draws nigh unto every man, yet contrary both to us and that Text, out of which you talk, which, com∣par'd with that Paul alludes to, Ps 68:18. betokens such gifts for the rebelli∣ous, do you deny All men to have so much as the least measure of such light, as however attended to, can lead to God, oe to witness Gods dwel∣ling in them.

The eighteenth is from Eph. 1.17. where Paul prayes, That God would give them the spirit of Wisdome, and Revelation of the knowledge of him, that the ••yes of their understandings might be enlightned: The Opinion of the Qua. (say they) of each mans light in him a sufficient safe rule and guide in his way to God, makes it unnecessary to pray for the Spirit to enlighten mens eyes in the knowledge of God; therefore indeed it is impious.

Rep. Who would think men should be so blind, unless they wilfully shut their own eyes? having some grace, some measure of light, renders it needless, it seems, by these Seers, to pray for more, and praying for more and more of Gods Spirit, Light, and Grace, supposes (it seems) that there's yet none at all; and so upon this account, the Church of the E∣phesians as yet had no illumination by the Spirit, any more then the rest of men, because there was prayer made, that they might be enlightned; and David had none of Gods Spirit, because he prayes to be established more and more by it, and the humble have none of that Grace of God at all which is sufficient, because they may have, and God promiseth to give them more: What f••ivilosity is this for Divines to be found in?

The nineteenth is urged from Psa. 19.12. Who can understand his errors? In brief to this effect, No men understand their errors; therefore each mans Light in him is not a sufficient and safe rule, and guide to him, in his way to God.

Rep. If the falmists Interrogation affirmative concludes negatively, and ex∣clusively of any mens having any sufficient Light, then it concludes uni∣versally also against All mens having any such light, and so upon this ac∣count the Saints themselves are excluded, as having no such Light, as well as other men, sith (according to R. B. and I. Ts. sense on that place) they understand not all the errours of their lives; but R. B. and I. T. will not deny but the Saints have some measure of such Light; and therefore why others have not (though they use it not, that ignorance of all their er∣rors notwithstanding) is more then these two men can give any good reason for.

The twentieth from Act. 17.30. runs thus, God commands all men every where to repent of their ignorant worship of him; therefore each mans sight in him is not a sufficient guide for him to go by in Gods worship.

Rep. From which premises I contrariwise conclude thus; viz. there∣fore all and each man every where (though few heed it) hath a sufficient Light in him from God (as the Heathen had, though they glorified and worshipped him not according to that Light and knowledge of him they had, Rom. 1.19. &c.) to guide him aright in Gods Worship, who com∣mands no impossibilities, nor injoyns any man to worship him, otherwise then answerably to what of himself and of his Will, is by his own light made manifest in him.

The 21. is from Prov. 3.5.6.7. Rom. 12.16. on this wise; The Quakers Opinion concerning each mans own light in him, makes men proud, and lifted up, and prudent in their own sight, to which wo is, Isa. 5.21. and to lean to their own understanding; and not to depend on God for teaching them in his wayes; therefore, &c.

Rep. Cuius contrarium verum est; If by own Light, these men straggle so far from the Question in hand, as to intend, as they seem to do, mans own wisdome, churs••l, thoughts, conceits, imaginations, &c. no men in the world call men more out of these things so plainly, so earnestly, so constantly, as the Quakers do; but if they be steady in their dispute (as good Dispu∣tants ought to be) ad Rem substratam, to the matter debated, which is some measure of the true Light of God and Christ••s the calling to this is so far from making men lean to their own understanding, and Independent, on Gods teachings; that there's no man in the world can be said truly to be low, emptied of self, mean in his own eyes, to trust in the Lord with all his heart, and in all his wayes, to acknowledge him, to leave leaning to his own understanding, to stand in Gods Counsel (which woe to him who does not, Isa. 38.1.) to learn of God, and depend on him alone for teaching, to hear his voice, &c. (though he scrape with the Scribes daily in the Scri∣ptures themselves, Iob. 5.35, 36. till he betake himself to attendance to that, which God sayes and shews in him by the measure of that Light wherewith God shines into his conscience: Wo therefore unto these men that call Gods counsel mans conceit, they are wise in their own eyes, and pru∣dent in their own sight, though, in the sight of God and his Saints, not yet weaned from their foolishness, as they are also of that Generation that are pure in their own eyes, though not yet washed, nor believing that while they live here, they can perfectly be washed from their filthiness.

The 22. is no other then the same with the 21. though alluding to two other Texts from which they fetch them; viz. Iudg. 17.6. Psal. 106.39. In those dayes there was no King in Israel, but every man did that which was right in his own eyes, and they went a whoring with their own inventions, where they make doing after mens own thoughts, conceits, inventions, and looking to, or following the Light within us Synonimous, and this last a sign of wicked men, and going a whoring from God, and departing from God, unsafe, and such like; concluding thus, viz. The truth is, God forbid; the following of our own supposed light, as the greatest impiety, which the Quakers place all their godli∣ness in.

Rep. This is nought but another impudent lye against the Quakers, as well as a most evidently foolish extravagancy from the Question, which is not a∣bout our own supposed Light, but some measure of that undoubted Light of God, (which (though ignorantly by you stiled natural) yet is not denied to be true Light, and that from God, and not our own, supposed only so to be. The Quak. place none of their godliness in such meer supposed light, as ye do, who suppose the ignis fatius of your dark and silly s••nses and suppositions on the Letter, as sufficient light for all people to live by, their faith stands not in mans wisdome, nor in that Science of you opposite School∣men, which is falsly so called and supposed, but in that real infallible Light within, which is the W••sdome and Power of God; and as for Al departure, and going a whoring from God, and his Light within, after mans own inven∣tions and thoughts in things of God, which is that impiety of the Priests, that God forbids and abominates, we deny and abhor it also.

The 23. which is from the first of the two last Texts, and the 24th, which is from Pro. 14.12. are both also besides the business, and urg'd in disproof of that sufficiency of supposed light, and the way that seems right only in mans eyes, and is not so; this we have nothing to do with,* 1.33 but deny it against the Priests, who unawares to themselves, are walking therein, as the way to death; but that we plead for is the true Light, Iohn 1.9. which lightens every man, and is the only true way that leads to life.

And whereas the consequence of their 23. seems to be to this effect; If every man had a light in him sufficient to guide him in right and good wayes, then Kings and Rulers should not punish men for walking in the wrong and evil wayes that seem good and right in their own eyes.

Rep. I contrariwise conclude, that if men had not such a light in them, as is sufficient to guide them in good wayes, then Kings and Rulers should not punish them for going into evil wayes; for as 'twere an unjust thing to require (not of him, that seeing will not see, as those, Math. 13.) of such a blind man as never could see, to see the right way which was ne∣ver shewed him, and to punish him for not walking therein; so were it in Rulers to punish men for following filthy wayes, and evil things, if they did not (videre meliora) i. e. see and know how to do better, for to him who knows good, and does it not, evil and declines it not, both which are known by the light that is in the world, i. e. in men (though some

for want of heed, say the light in the conscience shews the evil, but not the good) to him only it is sin to condemnation.

The 25. from Prov. 22.6.15. concludes, That if each man have some such true light in him, then there's no need of training up children, in whose hearts foolishness is bound up, in the way they should go, by the rod and teaching; for what need of the rod (say they) then to drive fully out.

Rep. I reply; to drive it out, and bring them into the way of wisdom, which is in them, and seen by them (but not much heeded till they smart far it) as well as the way of Folly: This Argument holds as much against Gods correcting such whom ye confess to know his will, and do it not, as against our correcting children, whom we correct for not doing what we know they know they shold do; for no father but he that's foolish will whip his child for any thing as a fault, but that which his child knew to be so: So fools come to be plagued, sayes the Spirit, because of offen∣ces they fly out into, that (if they be not incorrigible) they with the wife may look well to, and ponder their goings. Our Doctrine concerning All mens knowing in some measure, by his Light within themselves, the good will of God, destroyes not, but establishes the whip for the Horse, the Bridle for the Afs, and the Rod for the back of such fools, as turn aside from the truth that's told them into folly; nor does this any more conclude a∣gainst teaching children then m••t, with both which it is consistent, for the end of our teachings of both, are to turn them to attend to the Light and Truth it self within them, that doth teach them; yea, even children, as they come to a few years of Discretion: I remember well that before I could read the Scripture (which I could read when very young) I knew by that of God in me, and not from my Parents only, whose witness without could not have been credited therein by me, had not the Witness of God, which is the greater, testified the same within my self, that I should not lye, and was judged with fears of wrath, if ever I made a lye, as children are apt to do, to escape a whipping for a lesser fault.

If then it be ask't why we teach men and children: I answer, to bring and turn them (as Paul was sent to do) from the darkness, in which they walk beside it, into the Light, Which whether they walk in it or no, is yet in them; and because they are not come to it (as all true men do) but hate and decline it with the evil ones, whose condemnation it there∣fore is, because though they come not into it, it is already come into them, Iohn 3.19.20.21.

And with this short self-same Answer, now its brought into my spi∣rit, I shall here wipe out of the way a whole parcel of pedling Queries of R. Baxter, about the the Light, as they lie together in his E∣pistle to the Reader, before I. Ts. book, into the pit of darkness, from whence they were exerted.

R. B. Q. I. I would fain (quoth he) be resolved in these few Questions: How comes it to pass that all Nations that never beard the Gospel, are utterly void of Faith in Christ, when the Nations that have the Gospel do generally know him more or less?

Aus. To say nothing, how little true knowledge of God is in these Na∣tions, that he grants have the Gospel, meaning in an outward Ministry, for

else I know no Nation that hath not some of that Light which is Gods Gospel in them, any more then Paul did, who said, The Gospel is preached in eve∣ry creature under Heaven, 1 Col. 23. and Rom. 10. Have they not all heard? (i. e. the Gospel) yes verily, &c. The reason why all the Nations have so little as they all have, is, Because they come not to the Light which is come in∣to them.

R. B. Q. 2. Why did not the world believe in Christ even generally before his coming, if Reason was then a sufficient light?

Ans. How far forth right reason taken (not for the bare natural faculty which a fool may have) but for that supernatural gift of God whereby to guide men out of all bruitish wayes, and his light we restiffe to, which is not against, but according to right reason, are Synonimous, it mat∣ters not to be medled with in this place; but to the Query I reply the same still, viz. B••cause men came not to that light of God which was in them.

R. B. Q. 3. Why did Christ preach himself while he was on earth, if the people had sufficient light before?

Ans. Christ speaking then audibly to the outward ear, through that voice he then used, preach't himself indeed, that he was the Light of the World, the Wo••d ••f God, and the Life and Light of men from the beginning, and not from that time only of that his outward appearance unto a few, Iohn 1.1.2. and to this end did he preach himself as a light in men (for the Word was made flesh, and dwelt in us, sayes Iohn, Ioh. 1.12.) bidding them believe in the light, i.e. his light in them, and so in himself who is the light, that they might be the children of it, and walk in the light while they had it, and come to the light, and such like; because the men to whom he preach't thus, were not come to that light of his, which was come into them.

R. B. Q 4. Why did he send his Apostles to preach through the world, if the p••ople had sufficient light before?

Ans. To the same end for which he sent Iohn, 1 Ep. 1.1.4.5.6. that they might walk with God in the light, and not in the darkness, as they did, though the light was in them; and fo•• which he sent Paul to the Na••ions, Act. 26. to turn them from the darkne••s to the light, from the power of Satan unto God; and because men wanted to be instructed which way to look for the Life of God which they had lost; and because they yee not yet come into that Light of God that only leads to it, which was come into them.

R. B. Q. 5. Why did he set Pastors and Teachers in his Church, if all have a sufficient light within them?

Ans. That his Church, which is in God, being turned from the world, and the darkness of it to the light, might by their memorandums of the things they knew, 2 Pet. 1. be kept stedfast in their watch to the light, unmoveable and abundant, alwayes in that work of the Lord, believing in the light (which work the world are not yet come to) and to abide in Christ the Light (as branches in the Vine) and in the teachings of the Annointing, which is the truth, and no lye, that it might teach them by degrees all things, and lead them into all truth, as it had into some already, that the Saints might as branches grow up in all things into him, even the express Image and likeness of

him, who is the one head over All to the body, and the express Image of the Fathers being, in whom is no guile, for the perfecting of the Saints (a thing ye seeming Saints deny to be attainable in ••he body) for the work of the Ministry, for the edifying of the body, till all that are begotten into the nature, may come into the unity of the faith, and knowledge of Gods Son, even unto the measure of the stature of the fulness of Christ, Eph. 4. Joh. 15. 1 Joh. 2. Finally, because men come to the light (if not exhorted to continue in their faith in it) may again go out from that light of God, which (unless it take occasion by their wilful departings from it, to depart at last from them) is come unto them, and continually in them.

R. B. Q. 6. Why do the Quakers go up and down teaching men their own do∣ctrines, if all men have sufficient light already?

Ans. Not their own doctrines, but the doctrines of Christ, and to call men into it, and to counsel such as are come into it, as Ioh. Ep. 2. to a∣bide in Christs own doctrine or teaching, that they (as who doth not so hath neither) may have both Son and the Father; and because m••n gene∣rally are not come into that Light of God, which is already come into them.

R. B. Q. 7. Why do they cry out against us, as being in darkness, when all men have sufficient light in them?

Ans. Were there no other thing but this one vain thought of yours, that there's no difference between mens being in the light, and the light's being in them, its enough of it self, without any more ado, to proclaim you to be in darkness, for if ye were in the light of common reason that is in you, 't would tell you, as well as the Scripture, that the light shines in the darkness, though it comprehends not the light, that it shews the way to them that walk beside it, though they walk not in it, because they hate it, but in the darkness which they love more then it, being fallen in love with its evil deeds, Ioh. 1. Ioh. 3. and so to the Query, we say ye are in darkness, because ye among other men are not yet come into that sufficient light, which if ye would once but singly look to, ye should feel is already come into you.

R. B. Q. 8. Will they pray for more Light and Grace, or not, if not, they are impiously proud; if yea then it seems they have not yet light and grace sufficient?

Ans. We do pray for more Light and Grace, and God gives more and more to the bumble, as I have shewed above; but if ye were not with all the climbers up another way, Iob. 10.1. either too proud to stoop to come into the knowledge of the truth by the door, the light, or so blind as to groap f••r the wall, like them that have no eyes, ye could not but see that their praying for more, and Gods giving more grace unto the humble, is so far from evin∣cing that they have none, as that it evidently evinces they have some al∣ready; for if men had no grace, and should pray for it, they might be said to pray for some; but no man can be properly said to pray for more light and grace, but such as (at least) have some already.

R. B. Q. 9. Whereas they say the Light within is sufficient, if obeyed, our Que∣stion is, Whether it be sufficient to make men obey it? &c. that's the Grace we are speaking of, that causeth men to hearken, believe, and obey, for faith is not of your selves, but it is the gift of God, and mens hearts must be opened as Lydia's was, Act. 16. to hear abd receive the truth revealed. Now to say that the Light

or Grace which is given to cause us to believe and obey, is sufficient if we will be∣lieve and obey, is ridiculous; as if Christ should have said to Lazarus, I will raise thee, if thou will raise thyself.

Ans. Here R. B. sits besides the cushion, as much as he that queries beside the Question, for that's not the Grace we are speaking of, that is sufficient to cause men to obey, but that which is sufficient if obeyed, that's the testimony the Qua. bear to the Light of God, it is saving to such as walk in it; and if it be not sufficient Grace from God to R. Baxter, that he hath given him a Light that will lead him to life, if he will follow it, but he lacks more, even to be caused to walk in that light, or else he quar∣rels with it as not enough, and with that Grace of Gods as no Grace, be∣cause he is not compelled by force to accept of it, he may fret himself till he fry in the fire of his own peevish spirit, before he shall find such a Grace from God to his Salvation, while himself lives in the neglect of that he has, like the unprofitable servant, that charges God foolishly as a hard Master, though he hath given him a talent to trade with, unless (while he sits still) God force him to trade with it whether he will or no.

As for us called Quakers, we judge God hath done well for us, in work∣ing in us to will and to do, i.e. the Power, and hath (though not in R.Bs., compulsive way caused us) put us into a capacity to work it out, and left us (as he looks all men should do when he has done the other, Phil. 2.12. 13.) to work out our own Salvation with fear and trembling, and that he doth by a Ministry without, and a measure of his spirit within counselling us, open our hearts, as he did Lydia's, to attend to what himself and his ser∣vants say, and if ever we believe in his Light to our life, that Faith is his gift, though our act, as 'tis his gift that we may, or have power either to sit or stan••, and, of his Grace, our act, when we chu••e either to stand or sit; nor we count it ridiculous (as R. B. does) to say, That Gods Light and Grace is sufficient to bring us to life, if we attend it, though God leave us to chuse, when he hath given it us, whether we will improve it, or turn f••om it; nor was it ridiculous in Christ to say to Lazarus, I will raise thee, if thou will raise by self; for Christ having done in his part in quickning, left Lazarus to his part in rising, and in effect said the same, which R. B. counts ridiculous, viz. Lazarus, come forth, which if Lazarus had not done, he might have perisht in that Sepulchre, for all Christ had quickned him so as to gi••e him the power to come forth, for Christ would not have pull••d him out by force, if he had refu••ed to come forth when he called him, nor any more then 'twas in God to say, Hear ye deaf, and look ye blind, that ye may see.

But as for this man R. B. and his fellows, 'tis not grace enough, nor cou••t sie s••fficient (it seems) if a man invite poor folks to dinner, and prepares meat enough for all comers, and bids his Guests Welcome when they are come, and compels them by all earnest perswasion to sit down, and bids them, as God does, Eat, O friends, drink, yea, drink abudantly, O beloved, when they are ••ate, unless, when they refuse, he open their mouths in some forcible manner, and cause them to eat all that is set be∣fore them, such troublesome guests as these, of which sort are R. B. and

the rest that look for such a compulsive causing, when the grace of a suffi∣cient Feast is vouch fast unto them, are not fit to sit at great mens tables, much le••s at Gods, and by my consent he that (unless he be forcibly fed) refuses to feed when the meats before him (whether it be at a feast of sat things of mans making, or of Gods) shall (while others hearken, and let their souls delight themselves in fatness) have his choice to sit still, and (as the Proverb is) may fast and welcome. I conclude then as to Que∣ry, that God puts men into capacity to come to the Light, if they will not chuse darkness before it, that Light is sufficient to save, if obeyed, yet all men, who all have s••me of it, are not saved by it, and the reason is, because they will not come to that Light of G••d, which in Gods good will towards them, in come into them.

R. B. Q. 10. But how can Light be sufficient (were a man never so obedient) to reveal that which was never manifested by it, or by any Rev••lation that doth accompany it? No Light among the Heathens in America doth tell them, that Christ was Incarnate, died, rose, ascended, or intercedeth for us, or is the King, Priest, or Teacher of his Church, or will raise the dead, and judge the world; how then can this light be sufficient to bring them to the belief of this?

Ans. Is the Light in America then any more insufficient to lead its fol∣lowers to God, then the Light in Europe, Asia, Africa, the other three parts of the World? I have ever lookt upon the Light in All men (since I began to look to it in my self) as one and the self-same light in all where it is, in sort and kind, though different in degree and measure, which va∣ries not the nature of any thing, and that (according to the measure of it, and in ••uch wi••e as its attended to withall) it shews the same things in all men, as to the myst••••y, substance, and spirituali••y of them, though the outward History of this in an outward Letter, some may be better skill'd the ein then some.

I wot how Cornelius came to be accepted in his Prayers and Almes, as a man truly fearing God, before by an outward Ministry he ever heard of Christ Inca••nate dying, rising, ascending, interceding, &c. (after all the••e things were outwardly and actually transfacted also) since all you agree, and we with you, that out of the knowledge of Christ, the Light, there's no ac∣ceptance at all with God, nor in any other name, either Iustification or Salvatio••: Was it not in his obedience to the Light he had, which came from Ch••ist, the Light, though as yet he knew him not after the fl••sh? And by what light did they who wrote of Christs Incarnation, Death, Resurre∣ction, Ascensi••n, &c. See them, before they wrote, as some did, viz. Ab••a∣ham, who saw his day, before any History, or Letter of your Scripture at all was w••itt••n?

Was it not by that (as they walk on with God in it, from Abel, Enoch, Noah, and downward) some measure of which (but that they minded it not, as some few did, but were ever alienated from it, walking in their own wayes) was in all Nations as well as some, and not more (save only in measure) in the Prophets, then in other men? And did not this light without and b••fore the Letter help some (even such still as walk't after it) to the belief of this, and that God would raise the dead, and judge the world, which they wrote in the Light and Spirit in which they saw it, and in

that wisdome which in all Ages, Wisd. 7. entering into holy souls that heed it, makes them friends of God and Prophets? Were these things then, as R. B. thinks in his Query, never manifested by the Light without the Letter, nor by any Revelation that doth accompany the Light, were men never so obe∣dient to it? What darkness is this of R. B. in his ten Queries, who yet to pin the basket at the end of this tenth Query, to add weight to the lightness, and light to the darkness of it, adds one more of his own thoughts and odd conceits, in these words:

R. R. I think its past controversie, that no man hath sufficient Gr••ce to his Salvation, till his last breath: For if God add not more for his preservation, all will be lost.

Ans. By which hasty speech the man proclaims his being in the dark∣ness, and besides the light that is in him, so loud, and exalts its f••lly, and sets it so on high, that All may see it, save such as are with him in the dark where he is; for besides the absurdity (above spoken to) of his ar∣guing from Gods adding more, and mens not having so much yet as they may have, that therefore they have none at all of that Grace which is suffici∣ent; he turns from the true terms of his Question, taking the word suffi∣en•• here in quite another sense then it hath been taken in along, viz. for the highest d••g•••••• only of that Grace of God, when as the question is about the sufficiency of it to save from that sin it shews, such as keep to it, in the very least degree; and lastly, expresly contradicts the Scripture which speaks of the suffi••••ency of God Grace to keep men that keep to it, in such degrees of it as are attainable in this life, witness that of God to Paul, full fourteen years behind the time wherein he spake it, and many more before the time of his last breath, 2 Cor. 12. My grace is sufficient f••r thee. I conclude then (all R. Bs. Queries notwithstanding) that though all are not saved by it, yet all have some of that Light and Grace which is ••a∣ving, and that all are not saved, as some are, it is becaus•• they come not in∣to that Light and Grace ••f God which is come int••, and unto them.

And now I return to R.B. and I.Ts. Arguments against this, whose 26th f••om Iohn 6.44. 45. 65. is thus, There's need of a further drawing, or gift of the Fa••her, that a man may come to Christ, as there would not b•• if his own light, without other help, would make known Christ to him; therefore each mans own light is not sufficient, &c.

Rep. Here R. B. layes on hard again upon the Anvil, beside the Iron, in di••proving the sufficiency of mans own light, by which he means mans thoughts, wisd••m••, &c. (which we count da••kness and foolishness much more then himself does) when the Question is about the Light of G••d in the heart, of which we say, that, though none can come to Christ without G••d draw him, yet by that G••d d••aws all me••, though a••l m••n c••me not after hi••: And so the rea••on why they perish still, is not because God does not d••aw th••m to life by a light sufficient to lead to it, but because they resist, hang back, and will nto follow it; therefore sayes God, I drew them with the co••ds of my love, with the bands of a man, yet shall they go into capti∣vity, because they refused to return.

The 27. from 1 Iohn 4.1. 1 Thes. 5.21. Mat. 4.24. Believe not every spirit, but try the spirits, &c. Prove all things take heed what ye hear, is thus;

If each persons light within him were a safe guide of it self to God, then no men need to try other mens spirits, nor to prove all things, left he be deceived, sith if he follow his own light he is fallible, &c. But these things are absurd, and contra••y to the warinest Christ prescribes; therefore the light within each person is not a sufficient guide to God.

I shall (instead of (his own light) placing (the Light of God) about which only the Dispute is) syllogize these mens silly Syll••gisme back upon them thus: If the Light of God within each person were not a sufficient and safe guid•• to lead him to God, then no man need (to trouble hims••lf s•• much as) to try other mens spirits, or prove all things, left he be deceived, for that is but labour in vain, sith if he have not a measure of Gods Infal∣lible Light and Spirit in ••im whereby to judge of things, even of that Light of which the Letter sayes, That all thing•• that are to be reproved, Eph. 5. are manif••st••d by it, and no truth is infa••liby manifested but by it, which only leads into all truth; he is not infallib••y guided, nor undoubtedly sure of his hand, let him look, search, prove, and try as much as he will, any more then a man can infallibly di••cern, and distinguish of colours in a dismal dark night, or dark place, where not one beam of the Sun shines so as to discover them: But these things are absurd and contrary to the wariness that Christ prescribeth, who doth not bid men try all things by that Light and Spirit of God which only makes all truth, and all that is know∣able of God; and all things of God manifest in men, Rom. 1.19. and yet not vouch••afe them one beam of that only sufficient Light to try any thing by; yea, 'twere no less then as meer mockage, as to bid a man read for his life in a dark Dungeon, without sufficient light either of Sun or can∣dle, or take heed to him••elf by that Light that shines in a dark place, 2 Pet. 1.19. when there's no true light there at all, and contrary also to all common s••nse and reason; therefore there is in every man some of that Light of God, which as its heede••, according to the measure of it, is a∣ble to guide him infallibly to judge of the matters, truths, wayes, d••ctrines, spirits, he is bid to try, on peril of being deceived to damnation, and a sufficient safe guide to lead him unto God.

I wonder what Light, Spirit, Rule, and Tou••hstone all Truth and all Spirits are to be tryed by, if not by that measure of the Spirit of Truth it self, which convinces the world of Sin, Righteousness, and Iudgement, and leads its followers into all Truth.

Ob. If any say it can't be that Spirit of God, nor his Light in men the Qua. call to, for that's one of the things to be tryed, try the spirits whether of God or no, and that which is to be tryed, cannot be the rule of Tryal.

Ans. I answer, why not? Did you Schoolmen never learn that Lesson your selves, which ye teach to others, viz. that Regula, which is alwayes quid Rectum, is m••nsura sui & obliqui: The strait Rule must ever be the Rul•• or measure of it self, as well as of that which is crooked and faulty? Doth not the light manifest it self to be true light, as well as the darkness to be truly darkness? and does not the Sun as well shews it self to a man to be the Sun, as it shews a dark Cloud or smoak not to be it? and why may not the inward light, which is truly and inde••d is only it fallible, be truly said to be (Autopiste) believed for it self sake, and to be the Rule of Tryal

that must try all spirits and sayings but its own, yea, its own also, as I. O. falsly sayes, nor more nor less, but the self-same of the outward fallible, because (flexible) Letter, which flows forth from it?

I say 'tis true, we are to try all spirits and things, but as what man knows the things of a man, but the spirit of a man within himself, even so the things of G••d knows no man but the Spirit of God, and that Spirit in which that Sp••rit of God reveals them, 1 Gor. 2?

What shall we try Light and Da••kness by, but by the Light? I know our Divines say try all spirits by the Scripture, all l••ghts (so called, whe∣ther they be true or pretended) by the Letter: But herein they discover their own dancings of the Rounds still in the night of their own thoughts, and in the midst of the mist of darkness, foramuch as (no otherwise then as when we ask them, what's the Rule they go by in their Analogical Faith? they say the Scriptures; and when we ask them what's the Rule they go by in their interpreting ••f that Rule of their Faith, i.e. the Scriptures? they tell us the Analogy of their Faith, even so) when we ask them what are ye to try the Scriptures by, whether they are of God or no? they say by the Spirit; yea, though other things may be accessary, yet the testimony of the Spirit is necessa••y, and only all-sufficient to this pu••pose; so sayes not only B••ll in his Ca••echize, but also all the Builders of Babel, and Worsh••ppers of Baal, in what form soever (excepring Popish Priests, who are in a worse extreme, and deny (as no Rule) for their own Traditions sake, both Scriptures and Spirit altogether) but when we ask them, but how shall we try that Spirit of God whether of God or no? for we are not be∣lieve every spirit (to go round again) they tell us by the Scriptures; and thus the poor Clergy are cozened; and how those they Lord it over should scape d••lusion, and creep out of their Babylonish confusion, I know not, till they come to that (and some such thing there is, or else there's no infal∣l••ble knowledge of any thing) which is of a certainty past all demonst••ation; s••, that as to a blind man it can't be proved, so to a seeling man in need not, and that is the Light of God in the Con••cience, which (as heeded) and according to the measure of it, shews both it se••f and darkness, truth and deceit, good and evil, what God would have each man do for his own particular, and what to decline (de Iure) what sins he lives in that he should forgo, what sins he does or does not forgo, de facto; e.g. lying, co∣zening, cheating, drunkenness, adultery, murder, doing that ill to o••hers, be would not have done to himself, and such like; final••y, what manner of man he is, up∣right or wicked, a t••ue man, or an hypocrite, &c. And all this (though in∣ternally and spiritually, yet) as truly and inf••llibly, as with his bodily eyes by the Light of the Sun, or but a candle he sees himself, and, with his natural animal understanding, he perceives himself to be a man, and not a Beast.

Their 28. from Psal. 139.23. Search me, O God, and know my heart, try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting; is thus: If David had a Light within him of it self a sufficient and safe guide to God, he should no need G••d to search, know, and try him, he might have led himself; but 'tis otherwise with David, therefore he knew he had not a Light within him. And to this tune also I. O. belying

the Qua. represents them as saying, they need not any teaching, having a Light within them, for a much as themselves are Autodidactoi, taught of themselves, Ex. 3. S. 20. Opus non habent vel Doctrina, &c. cum ipsi sunt Autodidactoi, si iis fidem adhibere 〈◊〉〈◊〉 sit.

Rep. Oh most absurd and abominable! how do evil men and seducers war worse and worse, dec••iving, and being deceived? 'Twas darkness, gross enough, to gain-say the being of a sufficient light to guide to God in All m••n; but this is grosser, yea, no le••s then groapabl•• to deny it to be in a••y men; for if it be in any men, it is surely in the Saints, and if in them, then in Dav••d, whom they own as one, yet behold the M. As. and B. Ds. of our times tell us now, that David himself, who sayes, Thy word have I hid in me, that I might not sin against thee, P••a. 119. which word ••he calls a Lamp to his feet, and a Light to his paths, had not a Light within him, as a suffici∣ent safe guide to lead in the way everlasting, and consequently the Saints, to whom (nemine obstante) Paul sayes according to M••ses, the word is nigh thee, in thy heart, the word ••f Faith, which we preach, had none of it in them as well as sinners. But that they may not, insanire sine ratio••e, they give a reason for it, such as 'tis, viz. If David had a Light of God within him sufficient, &c. he need not G••d to search, know, try, and lead him, he might have led him••elf, not heeding that all the Saints that are taught by the Light, and in that learn in silence in all subjection, are not Auto∣didactoi, as these men suppose, but as Paul saith, all Saints are Theodida∣ctoi, learning of Christ, and taught of God, 1 T••es. 41.9. That the Qua. deny all Teaching but that of God, or men moved by the same Li••ht and Spirit by which God teaches; yea, I acknowledge freely, that he that teaches himself, and learns not of God, but leans to his own understand∣ing, as the Clergy does, hath but a fool to his Master; yet so far as David needed God to know and try his heart and thoughts, so far he needed Gods Light within him, there being no way whereby God (who searches the heart, and tryes the reins, to give to everyman according to his wayes) both searches, sees, and al••o shews unto man his thoughts, and leads him in the way everlasting, but by his own Spirit, Light, and Word within man, which alone is to that end quick and powerful, sharper then any two edged sword, piercing and dividing asunder between the marrow and reins, soul and joynts, and is a discerner of the thoughts and intents of the heart, so that not any thing is bid from the sight thereof, but all things are naked and bare before him, with whom we have to do so far, as with that Word and Light which is Gods own Wit∣ness within man, whereof the Letter, which is mans witness for God without man testifies, which leads to the Light, while that Light and Truth it points at, leads only to the life and way everlasting, of which sayes the Psalmist, O send out thy Light and Truth, that they may lead, and that they may guide and conduct me unto thy Holy Hill, and to thy Tabernacle.

Their 29th from Deut. 4.8. Psal. 147.19.20. Rom. 3.1.2. is thus: What advantage then hath the Ierk, and what pr••fit is there in Circumcision, if (each Gentile had a Light within him, as a sufficient guide in the things of God, as the Qua. teach) then they had known Gods Statutes and Iudgements Gods Oracles had been committed to them as well as to the Iews, they had had, as righteous Statutes, and been as wise a Nation as they: But these consequents are false, and contrary to the Texts.

Rep. The advantage the Iew, or Circumcision outward, according to the flesh and Letter, not Spirit, over the Gentile or uncircumcision outward, in the flesh and Letter, was much every way, and yet not so much as is inconsi∣stent with each Gentiles having some measure of Gods Light within; and the profit that the Circumcision had (which ye repeat your selves, yet are so blind that ye cannot see it) was in that chiefly (mark) to them were com∣mitted the Oracles of God, which term (chiefly) be tokens, that in some man∣••er and measure the Oracles of God were committed to the uncircumcision also, which term could not be properly used, if the other had them not at all: If one should say the Angel, or Ecclesiastical Leaders of the La••dice∣an Church of England, are chiefly first or principally blinded, that would in∣timate that the people are in some measure blind, though not so much as their Clergy in things of God. So this advantage the Iew had in that, preaching the Covenants, and Prom••ses, and tenders of Gods Grace, was chiefly or first (for the word is Proton, Rom. 3.2.) made unto them; as Act. 3.46. to you chiefly or first (Proton) God having raised up his Son Iesus, hath sent him to bless y••u, in turning away every one of you from his iniquities. So Act. 13. 'Twas meet th•• Word of this Salvation sh••uld (Proton) first or chiefly be preached to you; so sayes Christ, Luke 24.47. That Repentance and Remission of sins should b•• preached among a••l Nations, beginning at Ierusalem.

Again, they had the Tables of the Covenant, and the outward Letter, and the types and shadows of the good things, and the earthly Canaan, Kingdome, City Ierusalem, Dominion, Dignity and Glory, that were the figures of the true, besides a measure of the inner light that led to the substance, and that the Eternal Life lay in, which the Gentile had some of, together with them; so the Iew still had the p••eheminence and p••••••rity (had they had the consideration to have improved it) but the chi••f price being put into their hands, and they (like fools) not using it, nor looking through all this to the end of the things now abolished, nor to the Light and Power of the endless life, but to the Letter and Law only of a carnal Commandment, which they boasted of, and yet brake it, they lost that preheminence, and let the Gentiles out-strip them, and be chief as to the Iustification, and they themselves became chiefly condemned, Rom. 2.26.27. Shall not the uncircumcision, which is by nature, if it fulfill the Law, judge thee, who by the Letter a••d Circumcision dost transgress the Law? And verse 8.9.10. Indigna∣tion, wrath, tribulation, anguish, upon every soul of man that worketh ••vil to the Jew first, or chiefly (Proton) and also to the Gentile: So 2 Esd••as 1.37. Though they have not seen me with bodily eyes, yet in spirit they believe that thing that I say; but if we speak of the true Circumcision which is that of the heart and spirit, not of the Letter, and of the true Iew inwardly, his advan∣tage over the Iew outward, and the outward Gentile, his advantage is in∣deed over all, for his praise is not of men, but of God himself: And this is that Israel of God, and that Iew (and not the Synagogue of Satan, that say they are Iews, and are not, but do lye, Rev. 2.) whose the Salvation and King∣dome, Glory and Covenants, and lively Oracles, and All is, for Salvtion is of the Iews, Luke 18. of Abrahams Seed, which are Christs, and Heirs accord∣ing to the Gospel promise, heirs of the world,, and blessed with faithful Abraham, as they are of his Faith, and his children, doing his works, who did not kill

Christ, as the Clergy does, Iohn 8. Rom. 4. Gal. 3. before the feet of which Iew, the Lord will make the pretended Iew, whether natural Iews, or meer nominal Christians, to fall down and worship, and to know that he hath loved them; and these are those Iews, that Israel and Iacob (but that the blind cannot look through the vail into the end of the Type which is abo∣lished) of whom its said, Psal. 147.19.20. He sheweth his Word unto Ja∣cob, his Statutes and his Iudgements unto Israel, he hath not dealt s•• with a••y Nation, and as for his Statutes and Iudg••ments they have not known them; for howbeit it the natural Iew outward knows much that his Le••ter tells him, and by the outward hearing of the ear the outward Statutes and Iudg••ments of God, and also the outward Gentile (though nominally Christian) by his light within (as well as that natural Iew by that and his Letter too) knows the Iudgements of God, Rom. 1. that those that d•• such things as th••y do, are worthy of death; yet the Iew in spirit, or Christian by nature (not name only) ha∣ving within himself, as Paul and they, 2 Co••. 5. known the terror of the Lord, and felt the weight of his hand for sin, and seen h••w fearful a thing it is to fall into the hands of the living God, and known the power of his wrath (while his Judgements, which begin at his own house, past upon him in his own Conscience) which who (. e. but they) knows, saith the Psalmist they can perswade others from what they have seen, felt, and handled of Gods Word, and his Iudgements, which are a g••eat deep, yet to the rest that live alienated from the Light, and by them have b••en purged from their filth, and warned from the wickedness of their way, and of simple been made wise, of which precious u••e Gods Iudgements are to all that thus witness and know them; as Psa. 19. Yea, these are that Nation of Israel (and not that which is now become a curse and perished) out of what ever outwa••d Nation or People they are gathered into the one Light and Spirit, of whom its said, Who is like unto thee, O Is••ael •• a people saved by the Lord, who rideth on the H••avens for thy help? And in that of these mens quoting, Deuter. 4.8. What Nation is there so great, that hath Statutes and Iudgements so righteous as all this Law, which is set before them (in the light) their keeping and doing of which shall be their wisdome and understanding in the sight ••f those Nations, which though now they count them fools, shall at last see themselves to have been infatuaated, and say of Gods now dispersed and desp••sed Seed of Israel after the Spirit, Surely this great Nation is a wise and understanding people.

And as for others, though (as R. B, I. T. T. D. and ye all say) God hath not dealth so richly with any as he does with them that receive the ri∣ches of his Grace, and they have not known his Iudgements in such a measure as these know them, yet all, as they heed the Light, in that may know them, as in some degree the Heathen, heeding the Light, are said to do, Rom. 1. and degrees never vary the nature of a case, neither follows it, that because some know not so much as some, therefore many neither do nor (for want of Light) can know nothing of the Gospel, or Saving Truth of God at all.

The 30th from Rom. 7.7. is thus: The Light within neither did to Paul, nor doth, nor can discover sin, even the sin of Lust, without the Law; there∣fore the Light within each person is not a sufficient guide of it self to lead to

God, and to warrant mens actions, without the written Word, i. e. Scripture with them.

Rep. Why not as well as before the Law was written in an outward Letter at all? (if by the Law ye will needs understand nothing but outward Scripture) for some sure knew lust before Moses wrote the Law.

But in very deed (how deeply soever ye dream in this, as ye do in most things) this Law, without which the Lust is not well known, is no other then the Light it self within; for the Letter sayes lust is a sin, but 'tis the Light that shews thy lust to filth, envy, or any evil, to be thy sin with∣in thy self; and that Law, by which the knowledge of sin comes, is that Law and Commandment which Prov. 6.23, is said to be the Light and the Lamp, even the w••rd that David hid of him, that he might see the way of covetou••ness that was (e••sewise) hid in his heart, and so not sin against G••d, by which only the young man, in whom lust is strong, taking heed thereunto, shall come to cleanse his way, which is never clean, while he hangs only on the lips of Letter-stealers, and meer Letter-lauders, who lauding the holy life they li••e not in, are at best but lyars, when they preach the T••uth: But this being elsewhere handled, I shall need to say the less of it here.

So having done with these two mens thirty Arguments, a few words more to their ten w••a•• Reas••ns against the true Light in all men, and then I have done with them, as to that.

Reason 1. Because what each man conceives according to his Light within him, cannot be right and ••rue, for one mans conceits do sometimes contradict ano∣thers: Nor are th•• Quak. all of one mind when they follow the Light within them.

Rep. This is one of your own cro••ked odd conceits indeed, but far from truth and good consequence, that the Light or Rule it self cannot be true or right, or a safe rule, because mens conceits of things to be, or not be according to it, may be contradictory one to another, and so not both true: 'Tis true, contradicto••y conceivings ab••ut one Rule, cann••t be both true; but he contradicts a••l truth and common reas••n, who conceives the Rule or Light it self to be ere the worse, or ere the less a true Rule or Light, be∣cause of that: Two men may have contradict••ry th••ughts and conceits (whereof one must needs be false) about a piece of Cloths agreeing, or nor agreeing with the ya••d or measure; but it follows nor therefore from any thing but these faithless mens false and foolish fancies, that the Ta••d is not a Yard, or no good rule or measure; and if this were good conse∣quence R. B. and I. T. (but that they are blind still) might see it con∣clude more strongly against their Letters being (as they plead it to be) the only true Light or Rul••, then against the Light, since there's as many silly senses, misty meanings, and contradictory conceits in the minds of them that are Ministers of it, almost as they are Ministers of it: For whereas they tell us of two Qua. contradicting one another, I have told these four men I.O. T.D. R.B. I.T. of contradicting one another many times o're in their books against us, and shall do yet a little more before this book I here write be at an end; yea, ••n truth (as I have shewed already before, and shall do more behind) there's little else then confusion and contra∣diction

to themselves by our men called Clergy, well nigh in all the Do∣ctrines they have to do with; besides, this rea••on rendred by them is not at all against the Light of God, but against mens meer conceits, which we are more against then any men whatever, calling men out of their own conceivings, into Gods own Counsel the Light; So quid hoc ad rem?

Reas. 2. Because that which unvariable and alterable, cannot be a persons Rule, for its the property of a Rule to be invariable, and the same at all times: Rules, Measures, Weights, Dials, Squares, and what other things are made, if they be varied, c••ase be Rules; Rules should be fixt and certain, but nothing more variable then mens light in them.

Rep. Igrant that's no rule which is variable and alterable, and there∣fore have above from hence concluded, and do here again, from your own premises, conclude the Letter (the Rule ye talk for, more then walk by) not to be that only Rule of Faith and Life, as ye would have it, but Gods Light in the heart, which the Letter came from; sith as I. O. teaches us in his Epistle (though he will not learn the same lesson himself, but tea∣ches in his book as much against it as he does for it) that the Letter in the very Original copies of it, which yet ye count an unalterable Rule, is variable, alterable, flexible, at Criticks wills, by the changing of some one point or Hebrew Letter (alike in sound or shape) no less then eight se∣veral wayes in that one very word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] and some of those as countra∣dictory each to other, as Life to Death (as is shewed more at large a∣bove) besides all various Lections that are risen (by I. Os. confession) from the actual mistakes of them it Transcribers. But the Light (how∣ever men run out into various conceits and imaginations about this or that, which and what is or is not agreeable to it) is inviolably the same for ever, the Councell and foundation of God, which is Christs Light in the heart, the Rock of ages, stands sure, let the drunkards of Ephraim rock and reel too and fro, or ramble about, and run out whether they will after their own councells and inventions.

Reas. The 3 and 4 are both of one unlearned leven and coincident with what's urg'd above, viz. if the light within men were a safe guide and ride, then 'twere unnecessary, unsafe, and foolish, for men to seek councell of others, each might be guided by his light••; also then the meetings of Quakers to consult a∣bout and 〈◊〉〈◊〉 in Commu••••on to Teach each other, or to Communicate, revelations is needless and vain, sith each may guide himself: That's done in va•••• by more which may be done by 〈◊〉〈◊〉, &c.

Rep. Frustra sit per p••ara quod porest fleri (t••m bene) per pauciora, that's done in vain by more, that may be done (as well) by lesse. Is true, but what may be done better by more then fewer, is not in vain, and there∣fore as vis unita fortior is true among Schollars, so in the multitude of councellors there's in many cases so much the more safety is as true a∣mong Christians; yet it proves not but that there's also security to assu∣rance enough, wheee every one attends to that of God within himself: Therefore it's neither unsafe nor foolish (as ye fool••shly affirm) but may be both safe and profitable (for so the Apostles and Elders did of old, Act. 15. Who yet in all were guided by the Spirit) to meet together in councell, but its in no wise so absolutely necessary (as ye make it) to seek for other Teach∣ings,

then that of the Light and Spirit of God within, in order to each mans holy living, much lesse such as is given out in your Synods, where ye teach Gods worship, and fear after your own thoughts and traditions; yea to such as are turn'd to the Spirits teaching, 'tis said ye need not that any man teach you save as the same anointing teacheth you of all things, which is truth & no lye; and if we do hear men speak that are moved by the Spirit, its not in vain, it being all one whether that holy Spirit speak in me, or in another to me, we still own no other teaching but that of the anointing, and so the Apostles (though met in councell, yet) concluded no other things to be imposed on men, then what seemed good to them and the holy Spirit, which taught them, and impos'd (not as ye do) what seems good to your selves, who deny also the guidance of that infallible Spirit to be present in the world at this day.

Reas. 5. Then its in vain to desire and expect revelations and discoveries which they had not before, sith they have the light within of themselves: Therefore when they compose themselves to their quaking fits, that they may have some word of the Lord to speak to people, whats this but an hypocriticall devise, blasphemous, false and unrighteous, or else needless: Sith they have a light within them suffici∣ent to guide them without other revelation?

Rep. This is nothing but an addition to these mens many lyes (for which they must know part in the la••••) and blasphem••us reproach••s of the Qua. Who own no such thing as a light in men that is of themselves, but that only, which is (though in them) yet of God: As for composing of them∣selves to quaking fits, Hypocriticall devices, and pretences of new revelations, and much more such like Riff-raff, as is reckon'd to them in this 5th Reason, the Qua. deny them, who expect no other then true revelations of that old true Gospell in that way of waiting on God in that true old Light, R. B. and I. Ts. Title Page pretends to exalt, but their book ignorantly and impiously depresses, as new light and darknesse, in which true old light ••f God in the heart it was ever revealed from faith to faith to the Just, who lived by faith in that light before the letter was.

Reas. 6. By asc••ibing so much to the light within them, Satan hath advantage to draw men to ho••••id acts, sith what ever he can imprint on them as their light, they must receive it without any examination, and obey it.

Rep. What silly stuff is this? As if because Satan may transform him∣selfe as an Angell of Light in mens hearts to decieve them, if they look not well to the true light of God that shines therein, and receive not the truth told by it in the love thereof: Therefore there's no true light there shining: As if because there's much errour and many lyes, that the Fa∣ther of lyes and Ruler of the darkness seeks to beguile by, and does be∣guile unstable soules by: Therefore there's no truth to be beguiled from, and to be s••aid upon: Scilicet, sic aiunt, praedic••nt, clamitant, non probant.

Reas. 7. Then he that's counted unlearned and foolish, if he follow his own light, doth as well as he that's never so wise and learned, whereas Solomon tells, Eccl. 2.13, 14. That wisdome excells folly as far as light excells darkness.

Rep. Why not? He that's counted unlearn'd and foolish by the wise men of this world, who follow the foolishnesse of their own fleshly fancies, whose wisdom is foolishness with God, if he follow the light of God, doth not

only as well, but a thousand-sold better then such wise and learned as a∣bovesaid, and the wisdome of these that are fools with you, excelleth your seeming wisdome, in which ye are acting real folly, as far as light excelleth darkness; by all which wisdome of your own ye cannot discern so much as your own Scipture, which tells you of a way which is called the way of holiness, in which the unclean cannot walk, though never so worldly wise, yet the way-faring man that walks in it, though a fool, shall not erre therein, Isa. 35.8.

Reas. 8. Then the Phylosophers Light was sufficient to guide them, for surely they had as much Light without the Scripture as any, and did improve it to the utmost; and the Jewish Rabbins, besides the natural light in them, did by the study of the Law, and Traditions of Elders, endeavour to attain the knowledge of God, to whom yet Christ was foolishness; and Paul useth this expr••bation, Where's the wise? where the Disputer of this world?

Rep. The Phylosophers, and the Iewish Rabbins, whereof the one had the Light within (which ye call natural, but is indeed Gods Law, which is spiritual) and not the Scripture without, and the other both that Light within, which is the Law, and the Letter without also, did neither of them improve it to the utmost (as ye falsly assert) nor follow that Light, but one their own thoughts, inventions, and imaginations only of things (as ye do yours) the other their own senses, meanings, and traditionary interpre∣tations of the Letter, and so ran both out mostly into a Phylosophy and Sci∣ence (falsly so called) and into meer v••in deceit, as your selves do, who are the same Generation of Disputers of this world, whose wisdome God is making foolish, and by that foolishness of preaching (as ye count that of the Qua.) saving such as believe in that Light they call to: If the Iewish Rabbins, who were as well skill'd in Scripture as your selves, did get so little saving knowledge of God by their study of the Law or Letter, and Tradition of Elders, because not looking to the Law or Light in the heart, which the Letter sends to, ye may ••ee the reason why ye are so succesless in your seeking God, as to know so little of him as ye do, who are yet seeking him in no other way then they, Ioh. 5.39. And as much as ye despise the Heathen Phylosophers as Ethnicks, some even of them that did according to the Law or Light they had, wil as much judge many of you no∣minal Christians (as they did the Iews) who with the Iews make boast of the Letter of the Law, yet through breaking thereof dishonor God, and cause the name Christian to be a stink among the Gentiles.

Reas. 9. If every mans Light within him were a safe guide to him in Religi∣on and Morality, then do all Law-makers ill, &c. and judges ill, in passing sen∣tence of condemnation on men, then a•• m••••••ill to reprove, &c. Parents, Tutors, Schoolmasters, ill to teach men otherwise, then is all Government and Magi∣stracy unprofitabl••, Rulers are not Ministers of God to us for good, but only to molest and oppress us; then they that set their children to School do foolishly, Vni∣versities and Schools of Arts to breed up in liberature and good manners are vain, and all these are to be abolished, which were the way to lay all waste, &c. to level people in manners and knowledge, &c. to reduce to Barbarism, to make the Nation a Wilderness; in fine, to drive Gods Spirit from us, and introduce unclean spirits to repossess our Land, to expel all that is excellent, and may better

us, and to fill the Nation with a Generation of fools, in whom God hath no plea∣sure, Eccl. 5.4. and by consequence to condemn all the man of worth in the world, since the C••••ation, of folly and blindness.

Rep. The former part of this Rantipole Reason is refell'd before, in for∣mer parts of this book of mine, where the very contrary rather is abun∣dantly shewed, viz. that 'twere ill in Judges, Rulers, Magistrates, Parents (whose correction of ill doers, for whom the Law only is, 1 Tim. 1.9. we own) to reprove, condemn, and punish any for doing contrary to the pu••e Religion, and undefiled before God (which is morality or good manners, and to keep a mans self unspotted of the ill manners, and pollutions of the world) if the persons so reproved, condemned, punisht and correct∣ed, had not a Light in them sufficient to teach them that true Religion, for all just condemnation must arise from mans having Light, & not loving to live by it, and the Light only is the worlds condemnation, Ioh. 3.19. And as for the last clauses about Tutors and Schoolmasters, Vniversities, and Schools of Arts, to breed up in literature and good manners, as they pretend to do, they had more need then any other places and people in this Nation to be taught them••elves what true Religion and good man∣ners are; yea, the very principles thereof, if that Light in every mans conscience that teaches them to live honestly, righteously, and soberly (as in truth it is) and to keep a mans self unspotted of the world, be that pure Religion ••hat's undefiled before God (as the Scripture sayes it is) and not that of those who are pure and religious in their own eyes, and yet never mean to be washed from their filthiness: I have spoken much above, how vain they are of all places throughout this Nation, and add thus in brief, that (unless they come to be better reformed then ever they have been since I knew them) they are at this day (not for want of a Light within, but of attending to that Light that is in their hearts that teaches them better) so full of va••ity, prid••, luxury, filth, enmi∣ty, hatred, malice against truth, insolent scoffing at good men, abusive carriages toward the Qua. in their Meetings, 〈…〉〈…〉, ••eastliness, rude∣ness, ignoranc••, violence (as that of the Horse and Mule, whose mouths, lest they do mischief, must be held in with bit and bridle (as the Schollars have not been of late so much as they should be, by either May••rs or Vice∣Chanc••llors without in our two Vniversities, nor by the Light in themselves) which (how ere they bear the names of Nurseri••s of Religion, and have some seeming shews thereof) shews all their Religion to be in vain, Iam. 1.26. That the abode of them in the Nations in this deformed state wherein they stand, as Nurseries of naughtiness, more then honesty, is ra∣ther (as it hitherto hath been) a way to lay wast all common civility, and corrupt all good manners, and bring men to barbarism, and make the Nation a Wilde••••••ss, yea, an Acheldama, or field of blood, if people every where should be as bloody as the Schollars have been at Oxford and Camb••idge against the Saints (witness what's above declared, and the late pranks at Cambridge since that was written) and in sine, to drive away the Spirit of God f••om among us, introduce unclean spirits to repossess us, and our Lord, to expel all that is, and all them also that are excellent, and may better us (as the Qua. do, who seek to bring all men to innocency and honesty, a little

of which shall 〈◊〉〈◊〉-weigh all Scholastical sibtilis, and 〈◊〉〈◊〉 Pie∣ty, in the day that are coming on) and in a word, to fill the Nation still (which hath been too full of such for many Ages and Generations up∣wards) with that Generation of Locusts and Caterpillars, that have eat up every green thing in it, and that whole FFFraternity of Fools, in whom God hath no pleasure, who are more ready to offer their (Cains) Sacrifices. then to hear and obey what God himself saith in them, Eccles. 5.4. And lastly, to condemn all the sincere hearted Saints, and honest hearts since the Creation, which are men of such worth in the world, that (what ere the worthless wise men thereof say falsly to the contrary) the world is not worthy of them, of that fully and blindness, which is found more among the foresaid FFFraternity, then among any other whomsoever: So that I will not say (according as they may be ordered) how useful such Tu∣tors and Vniversities may be, but as so disorderly as they have been, they may not only to every sober eye seem altogether vain and worthless, but worse then naught it self, and Cages of every unclean and hateful bird; neither have the many frovolous chaffy formalities that Lawyers literature hath led out into, proved more destructive to the substance, equity, and very end of the Law, which at first was good, then that fleshly wisdome, and loose kind of literature that is learned at Universities, that hath led men out into fulness of all filthiness, open profaness, infinite fopperies, under a 〈◊〉〈◊〉 of Piety, or form of godliness, been destructive hitherto to the very Practice and Power of it, and to the purity of Religion, and the Gospel: And though iniquity abounds most openly among ••uch as are un∣der their Tuition, yet 'twere better then it mostly hath been, if Teachers and Tutors of all ••orts, whom ye so ta••k for, were not of those Ts. by whom Vniversiti••s are debaunched, and Truth turned upside, both there and in all Countr••es, as well as by Tyth••-monge••s and Turn-c••ats.

Reas. 10. If every man have a Light within him sufficient to guide him, then (quoth I. T. who ••s back 〈◊〉〈◊〉 by R. B.) I suppose th••y will grant I have such a light within me; and if every man is to follow this light, then I am to follow my light within me: Now my light within me shews me, that the Qua. Opinion about the light in them is an errour, that they pervert Souls, by bidding men follow it, &c. And this is not only my light, but the light of millions besides me, yea, I think all sober men have found their own darkness and ignorance, and groaned under it, bewailing it to God, and applying themselves to the use of such means as might bring light into their Souls. I conclude, that this Opinion of the Quakers, which I have refuted, is the most s••ttish Opinion that ever was hatched, instilled into them by the Prince of darkness, not by the Spirit of G••d, and tends to the dissolution both of Religio••s Discipline, and Civil Government; yet they say, or rather brawl somewhat for their Opinion.

Rep. I know well enough that thy own light I.T. and thine own R. B. (which is da••kne••s) doth dictate to you, that the Qua. testimony to the Light of God in men, is an errour, and a perverting of Souls, because it converts so many to God, and turns them aside from attending any more to them that teach for hire: But we say not, what ere ye ••uppo••e, that ye are at all to follow that: But what we also testifie to, and bid you follow, is the Light of God.

Rep. The 〈◊〉〈◊〉 and thou R. B. either have, or have had (if not now lost it) such a Light within you from God, as is a sufficient safe guide to God, and that (though its evident ye have not done it) you should have followed, and if you had, you should have known us (as now you do not) it would have shewed you that the Qua. Doctrine of the Light within is no errour, and that they do not pervert, but convert souls to God, by bidding men follow it; and if ye have found by experience your own darkness and ignorance (as ye say all sober men have, among which you surely count your selves) bewail that your darkness unto God, and yet ap∣ply your selves to the use of such means as may bring the Light to shine out into your souls, which is to come more soberly then ever yet to the Light within you, which shews you your own darkness, without terming it (disparingly) errour, delusion, conceit, and (as I.O. does jeeringly) fig∣ment, the Infallible Doctor, I know not what God, &c. the Imagined Christ of the Qua. some spiritual every thing, truly nothing, &c. lest at last indeed (not walking in it while you have it) your light go out in obscure da••kness, lest it be totally taken from you, and you cast into the utter darkness, ne∣ver to see the Light of God (in whose Light the Qua. see light) any more; the best light in you then being but merae tenebrae & caecitas, blindness and darkness it self: But if it be so that the best Light in all, or any of you four, I have mostly more or less had to do with throughout this book, in answer to your selves, and all men that are of your dark minds about the Light, be already become darkness: Oh how great is that darkness! the Go∣spel is then hid indeed to them that are lost, though I wish you well, yet I cannot help it any more then you; yet just it is upon you for your flying out in such fiery twittle twattles, and fierce fightings against his Light, and God is righteous in taking vengeance, yet I will hope better things of you, till I see the worst, and desire that ye may yet know the things that make for your peace, before they be hid for ever from your eyes: Howbeit, for the truths sake, as well as in love to your souls, I shall not spare the same sharpness towards you, as you are found in against the Light and it. I conclude (a∣gainst you in your own kind) that this Opinion of yours, and m••st Divines, con∣cerning Christs not enlightning all men in any wise with saving Light, in contradiction to that undeniable truth in this point the Qua. testifie to, is the most sottish Opinion that ever was hatched, instilled into you and others by the Prince of darkness, not by the Spirit of God, and tends to the dissolution both of all Religion (for what Religion can all men be call'd to, if all men be not by Christ enlightned to do what he would have them) and all civil Govern∣ment also, yet the blind Guides of the blind, whom they draw with them into the ditch, who will say something against every thing, rather then own truth as it is in Iesus, do say, or rather brawl somewhat for that their Opinion, which is sufficiently already above refuted.

CHAP. VI.

HAving done with the Doctrine concerning the universality of the true Lights being in some measure in all men, which leads such as are led by it unto life, and with the rest, which the Priests generally oppose the Qua. in, as at first propounded. I shall now fall upon some brief Animad∣version of their piteous Arguments against it, and poor Answers to our plain Ar∣guments for it, wherewith the Priests resist and withstand the Truth, as its testified to by the Qua.-so called, as to that point of perfection, as to the possibility of Purgation, and real Remission of sin, and full freedome from any more Commission of it, whether actually or assentatively in this life.

As for R. B. and I. T. As after a long unquiet quarrel with the Qua. (who call men to no other at all) about the Light and Spirit of Christ, as such foolish fires as will lead men into nothing but Bogs and Praecipices, page 84. and much more of that sort, themselves fall a calling and commending all men to the same, in many good words of exhortation, specially in the last Sermon of their book, which consists of Exhortations to the Light, Doctrine or Teaching of Christ within (excepting here and there (as the manner of most Parish Ministers is) a Perenthesis or interpositition of now and then some dirty dashes and filthy flerts against it, to sence men off from ever coming too neer it, lest it make them wiser then their Teachers and Leaders, and so lead and take them off from taking much more heed to the wind of their whiffling words and tangling talk of Truth for Tith) So they are principled against the foresaid perfections atainbleness in this life, as is evident in other of Baxter's, and Ts his works: Yet in this Book of theirs that I have at present to do with I mind not at present where they contradict it, but are found in sundry expressions much rather confirm∣ing and preaching it unawares, and ministring Mediums in proof of it E.G. p. 12. where they tell us thus:

R.B. J.T. Christ leads alwayes in the right way, so that whosoever follows him.

Rep. And some do surely, these men are not so ignorant sure as to deny that.

R.B. J.T. Shall be directed aright in his way, be guided into the way of peace.

Rep. That must needs be out of all sin, for every sin or transgression is the wrong way, the way of wickedness, and theres no peace saith God un∣to the wicked. And p. 13. where they tell us thus:

R.B. J.T. Christs words have such precepts and revelations as make a man Spirituall, Heavenly, Wise, like unto God.

Rep. Which if any sinner be and be not rather Carnall, Earthly, Foolish unlike God, and lke the Devill, then I am yet to seek (and if these sinners

and pleaders for mens necessity of sinning while they live, and yet call themselves Saints, can tell me otherwise, let them tell me) what a Saint, and what a sinner is and p. 1.4. Where they tell us thus.

R.B. I.T. All that Christ spake.

Rep. Whose Speeches were and are successefull to accomplish their end among some at least assuredly, or else let these men speak it out, if they dare, that Christ never obtains his end in speaking to any at all to whom he speakes.

R.B. I.T. It was to ease the burthen.

Rep. And such the least in is, where ere it is, whether it be felt or no.

R.B. I.T. to direct to God.

Rep. Whom no sinner in his sins can come to.

R.B. I.T. to reform the evils in Gods worship.

Rep. Whom no evill doer or sinner in his sins can worship any more accceptably then Cain whose sacrifice was shut out while his sin lay at the door, or then David himself, whose prayer would not be heard, if he regarded iniquity in his heart, and every one does so more or lesse, while, in the least, he commits it, or else surely he would not commit it, no man doing that he hath no regard at all unto, but he who remaines yet under the De∣vills power taken captive by him at his will, having not yet attained to that liberty wherewith Christ (euen here) makes many free, and (even here) is by him attainable, if men with Paul, who throw the warfare at last at∣tain'd it, be sincere in the same way of pressing after it.

R. B. I.T. To take men off from Covetousness, Hypocrisie, and such evills as are Pernic••••us.

Rep. And if the least motion to sin (if assented to, not else) be any o∣therwise then so, and not in some measure pernicious (though some great ones may be more greatly pernicious then other some) let that of God in the conscience of these men judge, when Paul sayes the motions of sins which warr'd in his members (while he was yet under the Law, and not in the Liberty of Christ, and but in the Combate, and short of the Con∣quest) brought forth fruit in him unto death: and Iames c. 1. That if lust, be but perrmitted to conceive (as it does in such a degree as any one is led away after it) it bringeth forth sin, and sin when its finished, or brought forth . e. into its being (as it is when lust is but assented to and the mind gen∣ders to gether with it) it bringeth forth death.

R.B. J.T. With what ever else might bring nigh to God.

Rep. Whom all sin, even the least in some mea••ure, though (some more then some) separates the soul from.

R.B. J.T. And Alienate men from this present evil world.

Rep. Which every man is nigh to more or lesse till he be totally taken off and alienated utterly from the corruptions that are in it through lust.

R.B. J.T. And accordingly so were and are the effects, regeneration or new birth; Mortification of the deeds of the Body; the Salvation of Man

Rep. And if these were and are (as ye say they were and are) not only the ends, but also the effects of what Christ spake or speakes, then by such as continue to heare his voice and follow him, and not such strangers to him as ye are (and so some did, and now do, yea ever all his own sh••••p) all

these things in time, even here, both were and are attainable and attained also, that ye speak which are ipsissima, the very things we plead against you; for in the point of perfect freedom from sin wherein ye oppose us, viz. Mortification of the deeds of the body, which is never effected till every sin be destroyed or subdued, so as not to be so much as assented to, much lesse acted, the very least being a deed or member of the body of it, and mortification (effected) no lesse, but somewhat more, if more can be, then a common killing in our common English acceptation of it, even a mang∣ling the dead body of it all to pieces: Regeneration, which however taken by our dimm Divines for the first act of conversion onely, or beginning to face about from sin towards God, is a real new birh, or being begotten back into that divine nature, which man in sin is degeneraled from, and not onely so, but also (as taken in its right latitude and consummation, not initiation only, for the thing or end effected (& so ye speak) and not pro∣secuted onely, the growth up in that image of Christs divine nature, in whom was no sin, to the very measure of the fulness of his stature Eph. 4. and salvation of man, which is not in, but from the sin first, before ever there be any right rejoycing in God, or any true salvation from the sor∣rows that are entail'd to it, by him who came to save his people from their sins: Who in this sense mainly is sent forth as a light to enlighten us, and raised up as an horn of salvation in us his people, that we being delivered from all our Enemies (among which sin, even in our selves is the chiefest) and from the hands of all that hate us (as all sinners do such as preach to them that unpleasing doctrine of perfect purging from the sins they love) might serve him without fear in holinesse and righteousnesse all the dayes of our life.

For as much therefore as in this book of R.B. and T.D. I find them (at present) uttering so much as that above and perhaps more (but that I ha∣sten) that makes for it, and yield us Arguments out of that their own Ar∣mory in proof of that perfect freedom from sin here which we plead for, but nothing directly against it, though they are against it, I shall therefore (having made use of that little of theirs above that is very much to our purpose against them) quit these 2. R.B. and I.T. And addresse more directly to I.O. and T.D's. Deliveries of themselves, as against that Doctrine.

And as for I.O. I have so much the lesse to say to him by how much 'tis but little that he meddles in that matter throughout that whole book of his I have herein had to do with, but for as much as that little in bulk is as stark naught as it's nothing to his purpose he must excuse me if, for truths sake, I be as blunt with him, as he is keen and bloody against the Teachers of it, and as plain in opening his contradiction to him, as 'tis plain that he contradicts himselfe in what he sayes against it in the ve∣ry sight and open view of all men.

I confess he dilates not so largely against it, as T.D. does; but barely and nakedly nibbles about the business: Yet he puts forth such a Paw as wherby we may guesse how rudely & unreasonably Rampant he would be in his repulses of us in that point, if we that hold it were not as much out of his reach, as 'tis out of the reach of the best wisdome he hath

to render one solid Reason at all against it.

One thing that I.O. sayes, whereby we may clearly conclude him to be one who as cloudily concludes there's no attainment to a perfect purging from sin in this Life, is this viz. Having in proof of its perfection from its efficacy to effect its own end spoken above of the immedi∣ate end of the Scripture to be * 1.34 direction in our knowledge of God, and that obedience that is due to him, that doing his will (as none when he sins does) we may attain salvation (which is from sin sure, or from nothing) and the enjoyment of him∣selfe and told us that the perfection of all disci∣pline consists in its efficacy to effect its own end, so that that onely is to be held perfect which is suffici∣ent to effect its end, and that imperfect which is not of force to effect it, and how in this very respect the Scripture is a most perfect rule, as it accomplishes its foresaid end: and telling us also that the use of the Scripture by which this end is effected, is on∣ly in this present world, sith the Scripture ceases, as to all its uses ends and purposes, in that to come, and consequently must either effect that its end, even our perfect salvation from sin here, or not at all, & so prove it selfe to be contrary to what I.O. sayes of it, viz. no perfect Rule, he tells us withall to the utter contradiction of his asserti∣on as to the Scridtures perfection (being it semes principled against the Qua. as to the point of perfecting holyness so as to cleansing from all sin, and left hee run upon that dangerous rock of runing out of all lust while he lives here) that its a most false thing to affirm that the holy Scripture doth or can, while we are in this world, obtain all its own end, in respect of us, which end he had said before is our obeying God, and doing his will (which is not to sin, 1 Iohn 2.1.) and our salvation, which is from sin: Thus Incidit in Scyllam, &c. The man of sin to avoid one ex∣tream, which he is extreamly against, viz. being ru∣ined against the rock of perfection, he runs down extreamly into another, viz. the gulf of self contra∣diction and confusion. Verbum sat sapienti, I need do no more to the opening of this round to wisemen, then to set it down before them thus (for this is the sum of I. Os. sayings) nothing is perfect, but what effects its end, the end of the scrip∣ture is making men perfect, this end the Scripture cannot effect in this Life, for heres no perfection, nor can the scripture effect this end in the life to come, for there it ceases to work, and effects nothing at all; yet the Scripture, the perfection of which can consist in no other thing then its effecting its end, which end it never effects, is for a••l that most perfect.

What more I.O. sayes in short, is this, That the * 1.35 Fanaticks (so he is pleas'd still to stile the Qua. a seed among whom some at least are the most sincere Saints that are at this day upon the earth) are not perfect, t••ei••lyes, deceits, bainour wickednesses, and hypocrisies, do testifie to us; but in very deed, punishments and imprisonments ought to be inflicted upon them that impudently glory, that they are free from all these, and other sins, even the least.

Rep. I.O. it seems, and the rest of his Gang of Ghostly Fathers, and godly Gameliels, are sen∣tenced already by himself, as worthy to be persecuted in such wise (as the Qua. have been at Oxford by his means) and punisht, and imprisoned, as Impudent Boasters, if ever they shall pretend (whilst here on earth) to be free from lying, and fraud, and wickedness, and hypocrisie, and other sins (specially if from the least, or from all un∣cleanness of flesh and spirit, all ungodliness and worldly lusts, which yet they'l tell men sometimes (in a sound of stoln words) from those Texts of Paul, 2 Cor. 7.1. 8 Tit. 11.12. 13. they must cleanse themselves from, deny, and have nothing to do with in this present world, because else there's no purging in the world to come: So that we see what fruits we are to expect from that Fraternity of false Prophets, and what little likelihood of peoples being much profited by these stealers and sellers of the Apostles good words, when they believe it even impossible that the things they impose in the Name of God, themselves, or any people here, where they say it must be done if ever should be impowred to perform.

2. I query, Whether if Paul had come to Oxford in the time of I.Os. Vice-Chancellorship there, and made the same modest confession to the praise of God (no other then which the best of the Qua. ever made) which he made, that he was once (in his own conceit) alive without the Law (or till he and the Law, i. e. the Light, came to face each other) but when that came, then he saw sin was alive in him, and he dead, and that he was (then while beginning to war with it) sold under it, and captivated by it, and wretched by reason of it, Rom. 7. but that now (when he wrote this) the Law of the Spirit of Life (or Light in his mind) which was by Christ, had made him free from th••t Law of sin and dea••h (which warr'd in his mem∣bers, and oft enslav'd him) I say, when Paul made this, and many other modest acknowledgements of Gods Grace and Power towards him, in de∣livering him, and how now he walkt not after the flesh, but the Spirit, and how holily, and justly, and unblameably he and other Apostles behaved them∣selves, 1 Thes. 2.1. 2. 3. &c. and should have said (as to the same effect he did) that they were no lyars, nor deceivers, nor wicked ones, nor hypocrites, and 2 Cor. 13.8. could do nothing against the truth (as every sin is) but for the truth, and such like; Whether I.O. would have punisht him as an Impu∣dent Boaster, yea or no, and have put him in B••cardo, where besides whippings, and other punishments and abu••es, some of the Qua. have been put? if yea, see what kind of provision the poor Flock of Christ

must expect from out of the silken Snapsacks of these University Shep∣herds and Overseers, if they had the over-sight of all Corrective, as much as they have it Directive over Magistrates and all: And what a Generation of Godly Ministers (as they have been call'd) have grown up under pre∣tence of Reformation of late, even in old England, which has been so long renewing [as well as in New-England, which is now growing old a∣gain, where they punish the same seed to death•• where however they idolize Christs holy Apostles now they are dead, would no less then perse∣cute them were they now alive; if nay, I would know Quo Iure? some Reason, if that these Rabbies can render a right one, why the Saints that walk and live in, and after the same holy Spirit now, that leads into all truth, and no transgression, and witness the same freedome from the Law of sin thereby, should for making the same confession to the glory of Gods Grace be so ill used (as I.O. would have them) as Impudent Boasters, any more then them of old?

What ever the Qua. do and are, who by the Grace of God being what they are, glory in nothing of their own, knowing they have nothing but what they have received. I shall here clear many Clergy men more then any men (unless some Lawyers be as clear as them) from that so punishable crime of glorying and boasting in being free from the least sin, or from those fore-named grosser evils either; for as if they should be found glorying in freéd••me from either, they would be found lyars one way more then now they are, so in truth both those kinds of wicked, hypocritical, de∣ceitful lyars, I mean in plain terms, many Priests, and some Lawyers, who can neither of them live on poor mens labours [as many of them do in all lands, any longer then while men lye dead in their trespasses and sins, are [for ought I find] so far from glorying in their immunity from those and all o∣ther iniquities, that like those old Christian Enemies to the Cross of Christ, Phil. 3.18. 19. whose end is destruction, whose God is their belly, who mind earthly things, and whose glory is in their shame, they glory yet in that immu∣nity and freedome they can get from the powers that are intoxicated with the wine of the wrath of their fornications, to commit all evil, and so continue in those lyes, deceits, frauds, cheats, hypocrisies, bloody persecutions, spoilings of mens goods, devouring Widows houses for Tythes, and for a pretence making long prayers, and much more wickedness and prophaneness, which, from these Law and Gospel spoilers, is long since gone forth into all lands.

By that little Cloud then which appears dropping from I.Os. pen, though no bigger then a mans hand, we can see his complexion, and what muddy stuff was working, what bloody storms of persecution were brew∣ing in I.Os. mind against that more tender, and true Tenet of perfect pur∣ging from sin in this life, and the innocent Asserters of it; and so I shall take him, till he either takes in again that terrible tale of his, or at least till he tells the world, that it repents him that ere he told it for a joynt Antagonist to the Qu••. together with T.D. in that point. Nevertheless T.D. being the only man that mannages that matter, more at large, on behalf of himself and many others, I shall without more ado let this short Return stand as to I.Os. brief opposition of us in this point of perfection, and the ra∣ther, sith I believe it will be long enough ere it return from him to us a∣gain

with any solid or satisfactory answer, and address my self to deal more down-rightly, yet no otherwise then uprightly neither with T.Ds. writing, with whom I, together with R. H. G. W. and A.P. also once have had to do about it by word of mouth.

The second Quest. between him and the Qua. as himself relates both it, and what little he thought fit, which is scarce one word to his ten, in such manner also as might best serve his turn, to set down of our Discourse with him about it, 1 Pamp. was this; Whether in this life the Saints attain to a state of perfection, or freedome from sin? Which we (as to the possi∣bility thereof, viz. that they may, and also as to the necessity that they must be purged from sin in this life, or no where, there being no Purgatory in the world to come) holding in the affirmative, T.D. brings in himself, re∣plying thus; T.D. Your Doctrine of perfection is against the tenor of the Scri∣pture, let us hear what you can say for the proof of it: And to R. H. urging 1 Ioh. 3.9. Whosoever is born of God, doth not commit sin. T.D. replyes thus, viz.

T.D. That cannot be meant of freedome from sin, but either there is an Em∣phasis in the word (sin) intending under that general ••e••m one kind or sort of sin, which is spoken of, 1 John 5.16. There is a sin unto death: Or if not in the Substantive, on the Verb Poiei, which notes to make a trade of business of sin, as 'tis explain'd, ver. 8. where he uses the same Verb, for the Devil sinneth from the beginning: He hath never ceased to sin since he began, thus indeed the Saints sin not, but a course of sin is broken off, and there is not such a free trade between the Soul and sin, as in the state of unregeneracy, whereof this is given for one character, that cannot cease to sin, 2 Pet. 2.14.

Rep. 1. Here thou art in thy old wonted way of scruing the Scripture besides the proper import, and ordinary literal sense of the words, and true mind of the Spirit in them, into thy own perverse mind and meaning, why can∣not that be meant of freedome from sin, but that men who are not fully willing to be freed from it, and are in love with it, and being loath to leave it, are loath to see it? Its more hard not to see, then it is to see that it is meant of freedome from sin: What should, or can it be meant of else? Are not freed me from sin, and not committing of sin, made synominous as committing sin, and not being freed from it, are made by Christ himself opposites to each other, Ioh. 8.32. 33. 34. 35. 36. The Iews thought they had the fullest freedome that men could have in this world, because they were the visible Church, Abrahams Seed, and such like externals as they then trusted in, as ye now do, though not yet freed from that thing call'd sinning, to serve the Lord alone, whose service the very Common-Prayer-Book it self was wont to call perfect freedome: But Christ learns them a∣nother Lesson, viz. that they had none of that true Gospel freedome that the saving knowledge of the truth gives, and which he makes such as continue in his words, and so are his Disciples indeed, and not in word only, as ye are, free withall, which is a full freedome in deed and truth, and not half a one, or by the halves, such as that is ye talk of, who upon the account of some private Patent, alias particular personal Election thereto from ever∣lasting, prattle to your selves of freedome from guilt, while ye remain in your filth, and of a general Iustification an•• pardon for all sins past, pre∣sent,

and to come in this world, expecting your purging or Iustification, as to Sanctification from sin and ••ncle••••ness, not in this world, but that to come: But verily, verily, I say unto you (quoth he) he that committeth sin, is yet the servant of sin, and must know, for all his boasting, he has not long to a∣bide in the House and Church of God, wherein Ishmael-like he scoffs at the right Heir Isaac, as if himself alone, who is but a Bastard, born of for∣nication, should inherit all, and will prove an out-cast himself at last be∣fore the Son, who is born of God, and free indeed, and the only true Heir of all things; full freedome from sin, and committing of it, are oppos'd to each other by Christ; therefore freedome from it, and not committing it, are the same.

To wind out of this, T.D. would seem to say somewhat, but of two things he can't tell which, but one of the two must be it, rather then the Truth: Either there is (quoth he) an Emphasis in the word sin, intending under that general term one kind of sin, viz. sin unto death; or if not in the Substantive, on the Verb Poiei, which notes to make a trade, or business of sin, as the Devil does, who sinneth from the beginning, and never ceased from sin since he began: Thus indeed the Saints sin not, &c.

Rep. As to they Emphases, they are the foolish empty conceits of thy own, and other mens brains, theres no such Emphasis either in the Substantive or Verb, as ye all prate, whereby the Spirit should be understood as speaking otherwise then he truly means, or meaning otherwise then he plainly sayes, whose words are plain to the honest heart, though not to Idol Shepherd, who by the Sword of the Lord hath his right eye utterly dark∣ned, because he hath darkned the Lords Counsel by his own words without knowledge: And if the eyes of the Seers were not shut up from seeing the very Letter they prate about, as well the mysteries of the Spirit, which the animal man can never know by all his searchings (they being revealed only by the Spirit) they might see that the Text it self makes no diffe∣rence between sinning, and committing sin, and that the one is no more Emphatical then the other: And if T.D. who in the same page 9. where he mentions the words, were not so busie in his mind about the meaning, and did not make such a warbling noyse (as shallow waters ever do more then those that are deepest) with harping at this, that, and t'other silly sense, he might in coolness have considered, that in the same ninth verse, as well as the eigth, and others about it, the Spirit makes no difference between Amartian Poiein, and Amortanein, to commit sin, and to sin, but uses them promiscuously. Ouk Amartanei, every one that abides in him sinneth not.

So ver. 8. He that commits sin is of the Devil, for the Devil Amartanei sinneth from the beginning: And because T.D. seems to put an Emphasis upon the word [sinneth] as well as [committeth sin] making the word [sinneth] (as here used) to amount to somewhat more then an ordina∣ry sort of sinning, as here it intends some high or desperate degree of sin, even that which 1 Ioh. 5.16. is call'd Kat' Exoken, a sin unto death without reme∣dy, or forgiveness for ever, because never to be repented of, as in opposi∣tion to all other sins that men do commit, which (when this alone, being ever joy••'d with impenitency, is impardonable) are all, upon that true repentance they are yet in possibility of, who commit them, pard••nable, or

possible to be forgiven; for this is T. Ds. emphasis on the Substantive [Sin] (for I shall not wrong him so much as to take him meaning, as the Papists do, who put such difference between peccatum veniale, and mortale; as if some sins only without repentance were mortal, or to death, and some venial, or not to death, though not repented of at all, your Church of England opposing them in this, and holding every sin, yea, the least (unrepented of) unto death, though T. D. would have suspected me to be a Iesuite for a less matter) This concludes him that is born of God to be (even qua sic, as born of God) as easily liable to, and excludes him no more then it does the very wicked themselves, from the committing of any sin, that the wickedest can commit (except that ye call the sin against the Holy Ghost it self) which is so gross an absurdity, that he can be no spiritually wise man that does not feel him to be spiritually infatuated that so imagines: For still though the Devil sinneth, and he that is of the Devil doth nothing else (but Nicode∣mus, though a Master in Israel can't read this Birth of God (which is A∣nothen, from above of water and the Spirit, John 1.12 John 3. which blows where it lists, and the Priests hear an outward sound thereof, but know not whence it comes, nor whether it goes, nor how he is that is born of the Spirit) as plain as 'tis in the Text, which they read more then that truth tells of) yet, as he that sinneth is of the Devil, and he that is of the Devil sinneth altogether, so he that sinneth not, but doth righteousness only, is of God; and he that is born of God, and the Spirit, which is Spirit, and not flesh, sinneth not at all, but overcometh the world, and keepeth himself, that the wicked one so much as toucheth him not, 1 John 5.18. neither can he sin, even eatenus, because born of God, whose own Seed, or incorruptible word, 1 Pet. 1.23. which condemns all, and consents to no sin, remaineth in him.

Yet lest it hold not this way, T.D. puts another string to his De∣vils Bow, and shoots out another sense, as emphatically as he can, with all his might, by which notwithstanding (as he did in the other three Questions above spoken to) he hath utterly lost the Game, and given the whole Cause, and this Question contended for, so clearly (if there should be no more shooting about it) that by all his scrambling shifts, whereby he scrabbles and scraffies to gather it up again, he will, never recover of the wound that he hath unawares given to himself; for mark how his own emphasis on the Verb Poiei undoes him: It notes (quoth he) to make a trade or business of sin as the Devil does, who never ceased to sin: Thus indeed the Saints sin not, but a course of sin is broken off, and there is not such a free trade between the Soul and sin, as in the state of unregeneracy, whereof this is gi∣ven for one Character that cannot cease from sin, 2 Pet. 2.18.

Rep. To say nothing here, how that Parish Priests do make a Trade and business of sin, of preaching for hire, persecuting for Tythe, promoting the Popes Pay, and Parish posture, since they were sworn to endeavour the extir∣pation of all Popery, looking every one for his gain from his quarter, which un-Saints themselves, and states them still in unregeueracy, if T.Ds. words be true (as its sure enough they are) when he sayes thus, Indeed the Saints do not sin, this is in the state of unregeneracy, whereof this is one cha∣racter, they cannot cease from sin; for howbeit, they have long since well

nigh left off to do good, yet these and many more evils they abhor not, nor have so much as ceased from to this day.

But to let pass that, observe Secondly, How T.D. distinguishes the Saints from the Devil, and the unregenerate ones that are yet born of him, by this Character (which is the true one) of ceasing, and not ceasing from sin: The Devil (quoth he) and the unregenerate, they make a free trade and business of sin, and never cease to sin (true enough) but thus the Saints sin not, but the course of sin, which the other keep, is broken off, so that theres not this free trade between sin and their Souls, as is among others, who do hoc age∣re, sin, and cease not from it, but the Saints they cease from it.

Rep. Caiphas-like, more truth then T.D. was well aware of when he told it, even so much, and no less (and no more do we need from him) then whereby he has as fully yielded us our Question, as I have shewed he hath done all the rest we had to do with him about, excepting that of the infallibility of the Gospel Ministry affirmed by us, which yet he hath also yielded so far to towards the truth of, as will force him to give us all that too at last, sith he hath confessed the meer fallibility of their own, the ignorance of which I do not much marvel that he confesses, since he charges Christ himself with such ignorance and fallibility, as whereby (unawares to himself, and not knowing that he was such a one) he ••••ose a De∣vil to be his Minister. See page 45. 1 Pamp. which Devil yet (say we) to wit Iudas, though he prov'd so at last by transgression, falling back from that true Apostleship he once obtain'd, Act. 1. was not known to be so, because (saving T. Ds. groapable darkness) he was not so from the begin∣ning, nor when Christ chose him, but one of the Twelve that had the Spirit, as the other eleven had, Matth. 10.20. and when he fell into the deceit, and so became Diabolos, alias, one that acts by deceit, and abode not in the Truth, before ever there was any appearance of it to the Dis∣ciples, Christ was not so ignorant of it, but that he knew it as well as Iu∣das did himself.

But as to the Questiou again, which is, Whether in this life the Saints may attain to such a state of freedome from sin, as not to sin, but to cease from it, and live without it? T.D. sayes nay, we say yea: Who shall be judge? What Witness have we to our Assertion? let that of God in all Conscien∣ces judge, and let T.Ds. Witness be taken for us against himself; yea, what need we further Witness? ye your selves, all people that can read, may read it under his own hand in his Answer to us; viz. That whereas the Devil and his Children sin, and whilst his cease not from it any more then their Father who begets them to it; the Saints do not sin thus; but by this cha∣racter are to be known from the sinners, who cease not from it, viz. in that the Saints cease from sin, which is indeed the very thing required to be ceased from, & therefore possible to be done by all them that have that sam•• mind of Christ, 1 Cor. 2.16. Phil. 2.5. 1 Pet. 4.1. even by the ••ame Power whereby it was done in himself, for as much as Christ hath suffered for us in the flesh, a••m your selves likewise with the same mind, for he that hath suffered in the flesh, hath ceased from s••n. Thus T.D. suo se ingul••vit gla••••••, hath laid his cau••e a bleeding, and wounded it to death with his own wea

Yet least T.D. should begin to pick up his crums and fight us again wit•• such foolish fragments as these, viz. that though the Saints do sometimes cease from sin, are not always sinning yet they may sin, again and fall into soul en∣ormities, (which, what ere they are, our Sinner like Saints use to call but infirmities, when a Professor commits them) as David did through weak∣nesse, &c.

Rep. 1. This is not to the Question, which (as T.D. undertakes it a∣gainst us) is not whether those men call'd Saints cannot sin any more, or not, after once they come upon a true account under that domination of Saints; but whether such a state, as to cease from sinning be attainable in this life yea or nay? as to the other, we know well enough what to say of it, as occasion is, but as for this about which sub judice lis est, T.D. hath con∣sented to us in it, and we shall take him at his word.

And for as much as T.D. here so plainly asserts it that the Saints do at least sometimes cease from sin, are not alwayes sinning, but have the course of it, which the wicked keep on in, broken off, this minds me of another contra∣diction and crosse whet which he gives to himselfe out hf his Crosse Bow; for how is this consistent with his Reply to G. W. p. 6.7. of his 2. Pamp. where to T. Ds. absur'd positions viz. that a believers person with his works are accepted with God, though his works be not perfect, G. W. Answering thus, viz. here he would have believers like the Priests, who sin in the best of their performances (as they confesse) but I say the believers workes are wrought in God, and these works of God are perfect, As for our confession (quoth T. D.) 'tis agreeable to Scripture: There's not a man on earth that doth good, and sin∣neth not, Eccles. 7.20. i.e. That sinneth not in doing good, inquity of holy things is spoken of, Exod. 28.38. Duties which are holy for the matter are iniqui••y, for the manner of performance.

Rep. By which it seemes T.D. judges, there is such a continuall course of sinning in the Saints, as that they cannot cease from it at all, for if while they are doing good, and performing duty they are sinning and doing iniquity, then how much more while they are doing materiall evill and iniquity it self, and so consequently cease not from it at all;: Which if they do not, then how do they cease as T.D. sayes they do? heres another stabb with his own Dagge••, which T.D. gives himself, whose words are such Swords to himself, and agree ••o well together by the eares among themselves that a man need but bring them out upon the open Stage, where such as are minded to behold the battell may see them, falling out, and fencing against each other, and killing both their Master and one another.

And now I have that passage upon this occasion under hand, one word more to it a••o••e it passe (for 'tis not worth returning to it again) if a be∣lievers works, which (as G. W. truly said) are wrought in God, and (say I) by God in them, & T. D. himselfe from Isa. 26.12. dares not deny it, any more then I do deny that, all ma••s ••on righteousnesse wrought of himselfe, before and out of faith in the light are dung, unclean things and filthy rags from Isa. 64.6. Phil. 3.8. If I say a believers wo••k•• be not perfect, and his doing good be sin, and his duties iniquity, let me ask thee T.D. doth God, who works the believers works in them, work works that are not perfect, but imperfect? and if thou say, what he works at first in be∣lievers

is but in part of what he will do, from 1 Cor. 13. Now we know in part, &c.

Rep. Remember what I told thee above; that in part is one thing, and imperfect is another, grace, holinesse, &c. in part is a perfect gift, ev••∣ry dram of it, as well as the highest degree of it, though 'tis not so much in measure, as every spark of fire is perfect fire, though not so great a fire as the flame it comes from.

But what do I talking of not p••rf••ct? thou countest the best performances of the best Saints evill, sin, iniquity: does God then, who works all his Saints works in and for them (absit blasphemia) work evill, sin and ini quity?

2 Thou sayst though a believers works are not perfect, but the best of them sin and iniquity, yet God accepts both believers and their works: hath ini∣quity then acceptance with God? tis more then I can yet receive for truth, unlesse thou scratch and scrape out of the Scripture such texts as tell us he hath no pleasure in it: I know he taketh pleasure in his Saints, Psal 149. but that shewes that such as you, who take pleasure in pleading for ini••u••••y are none of the Saints (what ere ye call your selves) that he take, pleasure in.

Ye use to say to God in your prayers. O Lord th••u art of purer eyes then to behold the least iniquity without abho••ring it, and the subiects of it, and such like, yet (to go round again) behold T.D. sayes believers works are sin iniquity, and yet God takes pleasure in, or accepts b••th the believer and his works.

Finally I know so much of such Saints as your selves are Isa. 1.10 to 20. that 'tis iniquity even your sol••mn meetings, and appointed fasts and feasts, but God takes no pleasure in them, yea his s••ul hates, loathes and detests them.

But he hath a people and a sort of Saints ye know not, whose solemn meet∣ings and sac••ifices are as incense before him, who are not sinners (as ye confesse ye are) in all they do, nor are their duties and doings of good, by his power, sin, evill, and iniquity: and these and their services (while ye and all yours are a smoak, and stink in his nose) are a sweet smelling savour to ••im, in all the good they do.

3. As to a mans falling into sin again, after he hath once ceased from it, I know no necessity of that; which is the matter ye have to prove or else ye prove nothing at all to your own purpose, who hold that men must needs sin, while they are in the body and cannot possibly do otherwise; but I know a necessity (let men sin as often and as long as they will) of ceasing to si••, and of leaving it off, before they leave the body, otherwise if they dy not to it, but but live in it till they dy, and dy in it (as Christ threatned the Pharisees they should do) 'twere good for them had they never been born; there being no place for repentance from or purgation from it after death and notwithstanding your pretended necessity of a••l mens sinning while they breath bodily here on earth, yet I know not only A necessity, as aforesaid, unless they mean (the Tree lying as it falls (as ye use to preach) and the eter∣nall Judgement finding all men as death leaves them) to be remedilessly miserable for ever; but a possibility also by the grace vouchsafed (if them∣selves be not wanting in its improvement) of ceasing finally from sinning,

while in the body; nor (sith T. D. confesses the Saints do cease from sin, and its continued cou••se is broken off in them) can any man tell me why the••e should be less possibility of ceasing from sin, or more necessity of sinning to morrow then to day, or next day then to morrow, and from that time of a mans first abstaining from what evil the Light in his conscience convinces him of, and condemns him for, and so successively onward to his lives end? the same power that kept him to day, being as all-sufficiently able (as he keeps to it) though the Temptation daily comes, to keep him from the transgression to morrow, and the next day, and even for ever: And who can tell me, why he that withstood one temptation to any transgression by the Light and Power of God, may not as well (if in his will he turn not from the same Power, which is alwayes nigh, and ready to keep him) with∣stand another, and ••o another, and so all, so as to escape the transgression? And why he that was not drunk, nor lewd, nor proud, nor injuri••us, nor w••cked, nor unrighteous, nor deceitful, nor abominable, nor disorderly to day, must needs be so another time? his being subject to passions, pollutions, ex∣travagancies, vanities, inordinancies of mind, is but an argument to evince how much the more need he hath at all times to stand upon his guard, and to put on the Armour of the Light, and keep the stricter watch to it, which who so does shall find the Power of it in him prevailing more and more in the warfare, to the perfect overcoming, and the bringing f••rth of Iudgement in him unto victory at the last, but who so does not, while he stands, take heed to his way by it (as young men are bid, in order to the cleansing of their way, Psa. 119.9) There is not I confess more necessity nor possibility of the others standing, then there is of this mans falling in∣to mischief.

Howbeit, which way soever the man in medio is swayed, whether by the lustings of the flesh to covetousness, pride, envy, hatred, deceit, unrighteous∣ness, lasciviousness, revenge, &c. to mind and walk after the flesh, or by the lustings of the Spirit, to love, peace, purity, meekness, temperance, patience, &c. or which way soever that man is born and begotten, whether by the Spirit of God from above, or the Spirit of the Devil from beneath, which in him lust∣eth unto evil, &c. I••m. 4.5. and consequently whose child soever he is at any time of the twain, which is according to the prevalency, and predo∣minancy, and perminency of this or that Seed in him, viz. the Seed or Word of God, or that lying Word or Seed of the Serpent, for his he is still to whom ••e o∣beyes, yet this is sure enough, as I said before, that he that abides in that which is of God sinneth not, 1 Ioh. 3.6. and he that sinneth is gone from that, and born and begotten by the Devil another way, even after his Image, and he that is so, is of the Devil, and a man of sin, and sinneth uncessantly as his Father doth, who hath begot him into his likeness, and he that doth true righteousness is born of God to it, and he that's born of God, and bears his Image, which longer then any man doth, he is not of God, sinneth not, overcome•• the world, keepeth himself that the wicked one toucheth h••m not, neither can he sin, while so, because he is born of God, and the Seed of God remaineth, is head, permanent, prevalent, and preheminent in him; and so which of these two sorts men are, matters not much to the point, sinners (as such) are sinners ever, and not Saints, and Saints are Saints ever (as such) and not Sinners,

and each hath his reward from God as his work is, and he that's holy is he∣ly, and he that's righteous is righteous, and he that's unjust unjust still, and he that's wicked is wicked still, and he that's good is good, and not evil, and he that's evil is evil, and not good, and the godly are they that are godly, and none else, and the ungodly are ungodly, and nothing else that's opposite to it, for contraries cannot be denominated both of the same subject at the same time, and each of these as they are (reapse) in very deed, so are they in Gods account, who accounts all men and things truly what they are, and not as man (who wearies the Lord with his words, saying, Every one that do h evil is good in the sight of the Lord, and God delighteth in him, and who is abuniration with the Lord for s••d••ing, Pr••v. 17.15. Mal. 2.17.) calling good evil, evil good, nor justifying the wicked, or condemning the righteous, but in his righteous Judgement (which evil men understand not, Pro. 28.5.) as it is revealed in the Light, which is the day thereof, rendring to all according to their deeds, secret as well as open, by Christ Iesus, ac∣cording to the Gospel Paul preached, to the patient continues in well doing Eternal Life, to the contentious ones against the Truth, that obey not it, but unrigh∣teousness, indignation and wrath, tribulation and anguish, and this to every soul of man that doth evil, Iew or Gentile, Rom. 2. And so ••he only that doth righteousness is righteous, and is of God, and accepted with him, and he that doth not righteousness, is not of God, nor he that hateth his Brother, & hath no Eter∣nal life from God abiding in him, and be that sinneth is of the Devil, and hereby the Children of God are manifested, and the children of the Devil, and each hath his own Fathers portion, as he bears his image, nature, and pro∣portion; and as no righteous one is rejected or reprobated, so no unrighteous one is elected or accepted, but without respect of persons in every Nation, he that fears God, and works righteousness in Christ, the Light, is accepted with him.

And howbeit, the righteous turning from his righteousness to iniquity, may die, as the wicked turning from his wickedness to that which is lawful and right, may live; and the same person may turn, and return, and turn again, and be in possibilities of life or death, according as he chuses, when both are ••et a••ore him, yet the wayes of God are equal, and his Iudgements ac∣cording to truth, and each man ha••h from him for ever as he doth; and though the man that is now a Sinner, may become a Saint like David, and a sinner again, and by true repentance and purging with hysop a Saint again yet the Saint hath no part with the Sinner in his Lake, nor the Sinner a∣ny share in the inheritance of the Saints, which is in Light, but each hath his own peculiar and proper reward, and the heart of the one knows his own heaviness, and the stranger intermeddles not with the others joy.

And howbeit men may of unbelievers become believers, and believers in the Light may by an evil heart of unbelief draw back to perdition, and depart from the living God, yet whether they believe or not, God abideth faithful, and cannot deny himself; the believers portion that believes is the Life, and the unbelievers part is the Lake,: And though he that is now an unbeliever (m••diante side) may become a believer, and be saved, and he that now believes making shipwrack of his Faith and good Conscience (as Iudas, and others did) may come to be damned, yet no believer is ever damned,

nor is any unbeliever ever saved; but the Foundation of the Lord, who knows his own evermore, stands ever sure, let men go which way they will, who owns none that name the name of Christ, and depart not from iniquity, and owns all who ere they be that do, according to his everlasting and unchange∣able Decree, that stands thus stedfast without variation for ever, viz. that he that believes only shall be saved, and he that believes not shall be damned, Mar. 16.16.

So then every Saint ceases from sin (as T.D. also saves) and he that ceases not from it is no Saint, or holy one, but a Sinner, and the sinner cannot but sin, and do as his Father the Devil who begets him does, and he that's a Saint is born of God, and 〈◊〉〈◊〉 that's ban of God doth not s••n, neither can, be∣cause so: And though there be among the Sons of God degrees of growth in Grace and Faith, as to the measure of it (as I said) degrees among believers, for which T. D. sillily suppos'd I meant, that some of these have a mixture of sin with their grace, page 18. 1 Pamp. Yet I deny any mixture of sin and grace together, which they are no more capable of then water and oyl; but every Believer and Babe (as so) that is truly born of God, is per∣fect after Christs own Image, and in the Divine Nature, though not yet grown up into the measure and fulness of Christs stature, and stands justified and accepted in the sight of God, and out of the condemnation, while out of the transgression; and every unbeliever in the Light is out of God and Christ, who are Light, & is in the darkness, and of the Devil the Prince of darkness, and is in the condemnation, because in the transgression, and one with that Seed which is in the Reprobation, and each Seed, and the Son that re∣spectively is born of it, hath its own proper portion divided out unto it, and that which is of the Spirit hath life together with it, and who is of the Serpent and the fl••sh sows to it, and (if not parted from it) must pe∣rish together with it, and accordingly reap nothing but corruption.

And as to all the rest of T. Ds. R••plyes to our Reasons, rendred as to this point at the Dispute at Sandwich, which Replyes of his having no more force of reason in them, then there is strength in a rush, as to their reaching to hurt the truth, though I need not take any notice of them, in order to the consuting of T.D. he having so fairly consured himself already, as is above shewed, yet for the sakes of such as are honest hearted, and willing to see the truth I may run over to the rest, in such wise as fol∣lows.

Next then in answer to G. W. who told him truly how he wrested the Scriptures to his own destruction (for so by his Emphases he does indeed) T.D. sayes no•• ••••r (quoth he) the New-birth agrees to all the Saints, and if it excludes the being of sin (here he goes off from the terms, for he should have said the sinning, acting, or assenting to sin) in some, it must in all, for the Seed remains in all as well as any.

Rep. I say so too; and therefore (for the reason is sufficiently rendred above) it is that no Saint that's born of God (as so) doth sin or can (while such) if he do he is no Saint, 'tis the sinner, and not the Saint that sins, which is begotten back by the Devil, from that of God, into his own I∣mage, Likeness, and Nature, and by the Serpent beguiled again, as Paul was jealous the Corinthians would be, and as the Galatians were bewitched form the obedience of the truth.

But now [quoth T. D.] least ye should be so mad as to assert all Saints to be free from sin [from sinning still he should say for sin may be dead in a man who sins not, nor lives in it] pray read, Joh: 1:1:8: If we say that we have no sin, we deceive our selves and this is spoken of such persons as of whom it is denyed that they commit sin, persons that had fellowship with the Father and his Son Iesus Christ, v:3.

Rep. Here he hath brought more fuel for that fire that is already burn∣ing his drossy divinations: The foolish Woman can do no other in the day thats approaching; but pull down her own House with her own hands: And so doth folly befool the divine doers against the truth in these dayes into an utter undoing of themselves. T••is is spoken of such (quoth he) of whom its said they commit not sin, so say I and of such of whom its said they sin not. Therefore T.D. may be sure he can fetch nothing hence in proof of it, that they do sin. Its said of such (quoth he) as had fellowship with the Father and Son, so say I, which proves them not now to be sinners, but must necessarily prove them (and so indeed it does) to be free from sin, and the deeds of darkness, not sinning, not walking in the darkess, or any deeds of it, but in the Light, now at least, what ere the had done, in which light who walkes (as it leades him,) cannot sin any more then he can, that walkes not after the fl••sh, but after the Spirit, and is led not by the flesh, but by the Spirit, which Light and Spirit never led any yet into sin: So the very Text and his own rea••on T. D. brings to conclude them Sinners, excludes them utterly from being Sinners now, for had they been so, they could not have had that fellowship with God, and Christ, which T. D. said they now had: For God is light, in him is no darknesse at all, if we say we have fellowship with him, and walk in darknesse we ly and do not the truth; but if we walk in the Light as he is in the light, then have we fellowship, and the blood of Christ cleanseth us from All Sin: If we say we have no sin, we deceive our selves and the truth is not in us; But if we confesse our sins he faithfull and just, to forgive us our Sins, and cleanse us from All unrighteousness; if we say we have not sinned we make him a lyar, &c.

Who but such night Owls, as can see better by night then they can by day, can pick out such a thing as this from any one of these verses, viz. that Iohn and the Saints he here writes to, even of the least growth and lowest measure, however they had been so, did sin and were sinners at this pres••nt when he wrote it?

That they all had sin once and had sinned, its evident enough as I told T. D. then, for if we say we have not sinned (saith he) we make God a lyar: Yea, had they never sinned they had needed neither that pardon nor purg∣ing and perfect cleansing from all sin all unrighteousness he there affirms (they confessing their sins) God was faithfull to give them, as well as to for∣give all what they had committed, and which they then witnessed (in prae∣senti) but that at this time they were sinning and sinners not one title in all that Text doth Testifie.

T. D. But yea must not think to ••ut us off••s••, (quoth T. D. v. 8. 'Tis Amartian Ouk Echomen and the other is Ouk Emartekamen, suppose the latter verse to be understood of the sins which praeceded the new birth, yet the former is ex∣pressely (de presenti) that we have (not have had) no sin.

Rep. Who doubts of this but that E••h m••n, is the present tense? we know Iohn saves if we say that we have no Sin, we deceive our selves.

But what then my friend? because he sayes it (in presenti) will it follow that they were Sinners (in presenti?) cu••us contrarium, &c. For as its most evident that the 10. v. is explanatory and expositive of the 8. to him that well heeds the 9. v. that comes between them; So if he had not in one of them, given out his own mind and meaning (not thine) a∣bout the other; yet, all that's spoken [in presenti] is not [as thou judgest] spoken, [de praesenti] but not a little of the same nature with this is by the Pen-men utter'd [in praesenti] in the present Time and Ten••e, that relates not [ad praesens] but [ad praete••itum] to the time past onely, as uttered concerning that: Iam. 3.8, 9. he sayes of the tongue its an unruly evill, full of deadly poison, and [in praesenti] therewith blesse we God, therewith curse we men, made after Gods Image, alias Saints: will any man be so sim∣ple as to conclude from hence that Iames and the Saints were now, at this time c••••sers of men or of Saints that bare Gods Image, or that he wrote this of himself and them [de praesenti] as concerning this present time, where∣in he writes it? and not rather understand him as speaking of man as he is in the fall, unrenewed, in statu corrupto, immorigero, inconverso, of men yet unconverted to the truth? which teacheth better fruits then such bitter f••i••s, as these, which yet [for all your blessing God with the same mouth] ye national Ministers are found bringing forth at this day; does he not speake it of men as they ly dead in trespasses and sins, and so consequently of himself, and the Saints as [de praeterito] concerning the time past, who in times past had their conversation among such as Paul sayes, Eph: 2: 2: 3: Tit: 3: 2?

So Rom: ••: 14: Paul sayes [in praesenti] I am carnall, s••ld under sin, I find a Law in my members, carrying me captive into the Law of sin, and much more then that in the present tense through that Chapter: is any man but he, whose own wisdome is all foolishnesse for want of heeding the measure of the light, and Gods wisdom•• in his own heart, so foolish at to interpret Paul as speaking of himself and his present state in those words, and so as to con∣clude that Paul while he in the Spirit of God wrote that Epistle to the Ro∣mans was carnall, s••ld under sin, enslaved to it, carried captive by it, led at the will of Sin and Satan, as he had once been before the Light or Law in the Spirit and he came together? at which time began the war, before which war, as he was in his contracted corrupt nature [howere he thought not so till the Light shew'd it him] Sin was alive in him and he dead in it, and a ser∣vant to it; under which war also [if he kept not to his watch] he might loose ground sometimes, and gain it again, [as he recover'd to his watch to the light and stood arrayed with the Armour thereof] in which con∣tinuing stedfast at last he obtained the victory, of which he speakes in the same place ch. 8.2, 3, 4. so that at praesent he witnessed the Law of the Spirit of life in Christ, the light, which warr'd in his mind against the Law of his members, had now made him free from that Law of Sin and Death which once he was so pester'd with that he cryed out of himselfe' as wretched by reason of it, and witnessed also the Son of God condemning Sin so perfectly in his fl••sts by Christs power in him, that the righteousnesse of the Law was now fulfilled

in himselfe, and other Saints, and himselfe walking not after the flesh but after the Spirit.

I say can any think Paul such a one, but such as sell themselves to Folly? not considering that Paul speaks of three states he had experienced, one before the Law or Light, when he lay dead in sin, a 2 under it while he warred against it, a 3 in Christ, wherein he stood freed from and in full dominion over it, (but one of which 3 he could possibly be in at once and at this time, and that was the 3d, having passed the other two (as is evident, ch. 8.2. hath made me free) can any but benighted ones, that being sold under sin themselves, mea∣sure others by themselves, Judge Paul to be (the premises cosidered) un∣der the power of sin and unfreed from it at this present and that he wrote of himself as wretched de presenti, because he wrote it in praesenti, thus and thus I am? had he not then subjected himselfe below the Saints he writes to, of whom he sayes chap. 6. that even they were made free from sin? as well he, who were once the servants of it, and yielded their members up to obey it as he was and did; of which persons yet T. D. in the name of T. Rumsey simply says p. 47.1. Pamp. It cannot be meant simply that they were freed from sin, because Paul, c. 14.10. sayes (not so much by way of condemnation (say I) as by way of caution to them) that they should not judge and set a•• naught one another: for why dost thou, there may be by way of memorandum and warning as well Christs, how wilt thou? and why beholdest thou, thou hy∣pocrite? to his own Disciples Math. 7.2, 3. and as Pauls other why d••st thou? 1 Cor. 4.••. which was not by way of downright charge and censure, but by way of prevention of such things as should not be: and hint how it ought to be among them; but undoubtedly Paul. Rom 7. speakes as concern∣ing how it was with him in times past when he lay under sin, and while he passed throw his warfare against it: being at present in the state of victory over it, which state of victory the Scripture every where speaks of, as that the Saints come to here, even to the overcoming of the world and the lust of it while they live in it, 1 Ioh. 5.4, 5. Rev. 2. Rev. 21.7. which our Priests put far from themselvs and their people, as a state attainable onely in the world to come.

Yea Oh the blindnesse that 7. of the Rom. for want of heeding the 8. to∣gether with it, is made the common place of our blind guides and night-nurs∣ing Fathers, from whence, upon the account of Pauls out-cry, O wretched man that I am! to nourish up their sinning Saints from fainting under the bur∣den of their necessary infirmityes, and from whence to conclude Paul to have liv'd and dyed also without full freedom and perfect purging from his sins, and themselves much more to be under a necessity of sinning and living cas∣ually while they live.

Which yet follows no more then it did from that of Iames above, from both which it will follow, as fully, as from that of Iohn I am yet in hand with, and that is indeed not one jot at all: If we say we have no sin, &c. Who that hath sinned can say he hath no sin? for the sin he hath once com∣mitted, he hath, and the sins by which Iohn and they had sinned of old, were theirs (or else they needed no Saviour nor purging) as cursing men possibly might be sins of which Iames, and them he writes to, could not say we have no such, for such and such were some of you, saith Paul to the

Saints, 1 Cor. 6. But now ye are washed, sanctified, justified by the Spirit, &c. So that if we confesse he is faithfull and just to forgive, and thats not all (though the Priest stops there) but to cleanse us from all unrighteousnesse, yea the blood of Iesus his Son doth (in praesenti) cleanse us from All sin: If then there be any filth remaining theres not a cleansing from all, but if (as the Text sayes it was to some) it be from all, then theres none at all remaining so as to be committed or acted to defilement; though the Saints may be said to have it in and about them so as to be tempted to it, while it is fully under them, yet temptation to it is not transgression: And the same may be said of 2 Cor. 7.1. let us cleanse [though Paul himself was cleansed] from all unclean∣nesse of flesh and Spirit (then which I know no more) p••rfecting holinesse in the fear of God, who (say I) commands not impossibilities to the visible Churches, in which sundry were, who were not clean (as Christs Saints and true Disci∣ples are through the word he speakes to them) nor cleansing but some waxing worse and worse, Ioh. 13.10, 11, 16, 3. Phil. 3.18, 19. much lesse doth Christ com∣mand, no to his true Ministers (as fast as false ones hasten to that fruitlesse work, if there own doctrine were true) in his Name to command what is impossible; yet even to the little children in the Church does Iohn write that they sin not, 1 Ioh. 2.1. as well as of the young men in commendation, that they are strong and have overcome the wicked one, and yet there are Fathers beyond all these.

Next to G. W. mentioning Phil. 3.15. as many as be perfect &c. in proof of perfection here, T. D. Replyes well-nigh a whole page full of worth no∣thing, which is scarce worth noting on any other account then to shew how 'tis worse then nothing to his own purpose:

• 1.He tells us, that's spoken of grown Christians that were perfect in compa∣rison of Babes.

  Rep. That every Babe in Christ is perfect, as to the divine nature, which assents to no sin, much lesse acts it. I have shew'd above, but if all that are born of God were not perfect, yet that some are T. D. there confesses, and if but one it proves the possibility of it, which we plead against him and he pleads against.

• 2 He tells us that [perfect] in Scripture is put for [upright] and these are made Synonimous, and of the same import.

Rep. True, Perfect and upright are one, and both import no lesse then a man that sins not, Eccles. 7.29. Adam in innocency was perfect, it's said God made man upright: For while any are upright they are answerable to the Law or Light lent them to live by, which sin is the transgression of, and so no transgressours, and while they transgresse that Law they are not perfect, nor upright but crooked and so accounted. Whether it be Iob himself, whom T. D. so much instances in and insists on, p. 10. 1. Pamp. and p. 6. 2. Pamp. or David himselfe, or any other: Therefore while David stood in integrity and uprightnesse (as mostly he did) it preserved him, and God so accounted him and justified him, as an upright man, as he did Iob. 1.1. in the same case: but where he turn'd aside into the deceit & defilement, God held him not upright, but hypocriticall, false, filthy and sinfull: much lesse did he therein hold him guiltlesse and justifie, him (as most ignorantly T. D. delivers it that he did p. 38. 1. Pamp.) even when he was guilty of adultery

and murder; in which juncture nevertheless T.D. sayes he was not in a con∣demned state, but in a justified estate: The Scripture exempts him from justification, so far, that it vouchsafes him not that denomination of an up∣right man in that matter of Vriab, but brands him with the name of a pittylesse, blood guilty man, a secret evill doer in the sight of the Lord, a despiser of him, and his comandement, and a causer of Gods enemies to blaspheme his Name, Psal. 51. 2 Sam. 12.6, 9, 10, 12, 14. Howbeit this one thing by the way is worth noting concerning T. D. (not for any good that is in it or in T. D. as touching his demeanour in it) that when he speaks of the Saints good and duty that they do, he says that's not perfect, but an unclean thing, dung and filthy rags: yea, that he calls sin and iniquity p. 7. 2. Pamp. They sin (quoth he) in doing good: duties holy for the matter are iniquity for the manner ••f performance: but when the Saints (as in Davids ca••e) commit Adultery and Murder, he pronounces them blessed, as having no guile nor guilt in their Spi∣rit, but sincere (which is the same with upright or perfect) see p. 11. 1. Pamp. David (quoth he) Psal. 32.2. Pronounces the man blessed, which hath no guile in his Spirit or sincere, which himselfe was at that time, though under the guilt of a great sin v. 5. which is by interpreters supposed to be the same sins for which psal. 51. was composed.

Rep. Heres Doctrine of Divinity with a witnesse; when the Saints do the best good, they sin, their holy things are all as an unclean thing, their righteousness is dung, filthy rags (though T. D. holds also that Paul had no righteousness which was not Christs p. 22. 1. Pamp. nor any righteousnesse, but what from Christ he received) their performing duty at least is no lesse then iniquity, but when they are under the guilt of such great sins as Adultery and Murder, oh blessed men they at that time have no guile in their Spirits, are in sincerity or (to speakin the diminutive Phrase by which sometimes he lessens the foul faults and great sins of the Saints) at the worst but under infirmity: But be it this or be it that, greater or lesse, better or ••••••se, infirmity or iniquity, good or evill, duty or dung, righteousness or rags, holy or unclean, the upshot of all is this, the men are blessed men, what ere they do, they are never in a condemned, but ever in a justified estate; and let their works be as they will, perfect or not perfect, good or duty, which they call unclean, dung, ini∣quity or filthy rags, their persons [though thus sinning] are ever Saints, and believers, which together with their works, are accepted with God, who yet (say I) never accepted any such works, as are iniquity and sin, nor any Per∣sons, while they are the workers of them.

And as to the remnant of T. D's, talk in answer to ••.••. which is to this purpose, viz. that Paul Phil. 3.12. Denyes any such perfection, as is exclusive of sin till that last and bodily resurrection from the dead, which he looks not for in this life, which answer he is so in love with, that he hath it in his 1st pamp. p. 10. and also ore again in his 2d Pamp. p. 6.

Rep. I shall answer that no other wise then out of T. D's. own mouth, who (as I am, as to my self, credibly enough inform'd by A. P.) in a meeting among many at Sandwich, since those publike disputes we had since the edition of both his books, being 〈◊〉〈◊〉 the precise time wherein perfect purging is, answered when the Soul, being passed out of the body, is in its passage between here and heaven. (or to that purpose) which, is but so, and no somer,

must then be before the resurrection he talks of: and if he will not be con∣vinced by his own words, that sin is excluded before the resurrection, much lesse is it likely he should believe any of mine. Adding this however, viz. That if ye lye down in your graves with your bones full of sin, ye shall rise with them full of sorrow, was wont to be the Priests argument to the people, to perswade them to a purging from all sin before they dye, because no purging to be lookt after death, much lesse so long of after, as at the re∣surrection. Verbum sat sapienti.

The next answer of T.D. is to the Argument urged from Psal. 119.1, 2, 3. which he, who renders all we said as weakly, lamely and decrepidly as he possi••ly can for his own ends, repeats not half so much as by the halves, for I wisht him him to heed all the 3. verses which were then peraphras'd to him, and argued f••••m in such wise as followeth, viz. they that are undefiled in the way, are not defiled in the way; they that walk in the Law of the Lord, do not transgresse it; they that keep his Testimonies, do not break them; they that seek him with their whole heart, serve him not by the halves, not him and sin, but him alone and wholly; they that done iniquity, do not sin; they that walk in his way, do not walk besides it; but there were some (or else they could not be pronounced blessed, for the Spirit blesses not such men as are not) and such now may be (for quod fieri potuir potest, what was then, is possible to be now) who are undefiled in the way, walk in the Law of the Lord, that keep his Testimonies, and seek him with their whole heart, who do no iniquity, and walk in his way: Therefore 'tis possible that the Saints may be freed from sinning in this life:

The summe of what T. D. Replyes to all this is that the Phrases are hy∣perbolicall: which is a little better at least, but how much I list not here to tell, then if T.D. had said, they are hypocriticall, or (as his wonted replyes are, when he can find no better, as I have shewed above) the meaning of the words cannot be as the letter of them doth import, the Spirit meanes not as he sayes, the Spirits meaning may be mistaken, when his words are taken in the most ordinary liter all sense, and so it would be, if undefiled and doing no iniquity, should be meant truely of being undefiled and doing none iniquity indeed p. 11. 1. Pamp. Its meant of having respect to all Gods Commandements in re∣spect of design and endeavour though falling short in accomplishment, v. 6. being explanatory of the other.

Rep. Oh the impudency of this man? what have we (for all this he sayes against the plain literall sense of the Spirits words) whereby to assure us that the Spirit means not as his own words import, but onely in that shambling sense which T. D. shuffles them into? whose words must be taken? T. D's. or Davids, and the Spirits? the very literall sense of which is exclusive of all sin and defilement, and strictly expressive of doing no iniquity at all? who that is born of God doth not see T. D. to be a strict pleader for loosenesse, and endeavourer to uphold the D••vills Kingdom? the Spirit pronounces them blessed, and no more, in whose whose Spirit there is no guilt, that do no iniquity, walk in in Gods way, and keep his Testimonies or Commandements, T. D. will bring in a bastard brood into this blessednesse, that fa••l short in the accomplishment of this, that must be supposed at least to be ever respecting, designing, and endeavour∣ing to do that businesse, which yet, notwithstanding all their respects, de∣signes

and endeavours, they are to believe they must never do, it being not possi∣ble to be done: they must alwayes dwell at the sign of the Labour in Vain, and be striving to wash the Blak-More white and alwayes roling Sysiphus's Stone; ever purifying never pure, ever mortifying their earthly members, forni∣cation, uncleannesse, inordinate affection to the world, evill concupiscence, covetous∣nesse, Idolatry, Anger, Wrath, Lying, Filthy Communication, but never while they live obtain to witnesse these so mortifyed, as to be no more committed, least such an absurdity as this should follow, that the Scripture [which I con∣fesse is found contradicting these meaning-makers on it] be found contra∣dictory to it self: for [quoth T. D. p. 59. 2 Pamp. all the Scriptures, which require repentance and mortification during this life, do deny the possibility of perfection: For they and it are incompatible. We are bid [quoth he] to mortify our earthly members, inordinate desires, moti∣ons and actions of corrupt * 1.36 ••nature, that is, constant∣ly endeavour to represse and subdue them. And theres no reason but that Gods Commands should run in that old stile though we are not able to fulfill them:

Rep. Of all the peices of proof against the possibility of perfection, that ever I heard, made by T. D. himself or any other, This is the most monstrously rediculous: draw this rude and crude matter into its own form and the force of it runs ihus.

That, which God requires and commands us to be alwayes doing, and constantly endeavouring to do during this life, can never possibly be done or effected during this life: for if it be once fully done, effected and accomplished, then we can't be alwayes doing it, and so not obey what God requires. But God requires we should be alwayes mortifying, constantly endea∣vouring to represse and subdue the actions of corrupt nature during this life: Therefore its impossible [unlesse we be left uncapable of doing what God requires] that we should in this life perfectly mortify and subdue them.

In short, that, which must be ever in fieri while we live, can't be in facto esse till we dy, but we are (in fieri) to be alwayes purifying our selves while we live: Therefore [least there be no more work of that kind for us to do] we may not lawfully or cannot possibly be pure till we ay,

Rep. This is even as hand••ome a shift, as if a Debtor promising to owe & en∣deavour to pay his Creditor 20l. should never pay it him, upon the pretence of an impossibility to perform his promise, if he do once pay the mony, I must ever owe him the mon••y, and stand engaged to endeavour to pay it, there∣fore [unlesse I make my selfe uncapable of performing my promise, which I am alwayes mindfull of performing] I must never actually pay it.

But now as to T. D's. place, who would it seems willingly be alwayes in Gods debt during his life, but never come out of it till after death, ever owing so much love as fulfills the Law, but never practising it, so as to fulfill the Law▪ I must arrest him (for all his shift) and deny the minor of his Argu∣ment:

We are not required to be alwayes doing or endeavoring to suppre is and mortify sin so as never to bring the work to accomplishment in thss life; but once to effect it before we dye; for As they are blamed that are over learning and never able to come to the knowledg of the Truth; So are they as little accepted, that are allwayes seeking to God dayly in pretence, as a Nation that had a mind to do Righteousness, asking of him the Ordinances of Iustice, seeming to take delight in approaching to God, that they might know his wayes, alwayes (when the appointed time comes) Fasting and Praying, humbling and afflicting their Souls for a day, and hanging down their heads as a Bullrush, thinking that to be a Fast of the Lords chusing, and the acceptable day of the Lord, yet never loosing the bands of wickednesse, nor undoing the heavy burden, nor breaking every yoak, nor letting the oppressed Seed of God in their own hearts, nor without neither, go free, ever and anon fasting for sin, never from it, ever reforming never re∣formed, ever running, never obtaining, alwayes making a shew of mortifying sin, never making any true effectuall mortification of it, ever warring, ne∣ver overcoming, nor quenching the fiery darts of the wicked, nor dislodging the vain thoughts that are in them, nor coming to the end of the Comman∣dement, which is love from a pure heart, good conscience, and faith unfamed, allwayes beating the aire but never keeping under the body, nor bringing it into subjection to the power of Truth, ever owing that love, which works no ill but fulfills the Law, never performing any thing but that hatred which breaks the law, debtors alwayes to the Spirit, but living after the flesh, and never by the Spirit mortifying the deeds of the body that they may live to God, such sluggardly wishers and wouldens, and seekers and respecters, and pretenders, and striuers and runners, fighters, reformers, and mortifiers will be cast away at length for all their constant endeavours; sith they do not so much as look to overtake what they run after, nor reach the high prize they professe to presse to in this life, which if they do not, them∣selves say also tis to late to effect and obtaine it after death. But

Qui cupit optatam cursu contingere metam Multa, tulit, fecitque puer, sintavit & alsit.

'Tis good for a man to bear Christs Yoak in his youth, sith the Soul of the sluggard desireth and hath nothing, but the Soul of the di∣ligent shall be made far.

As for the residue of T. Ds. reply to the argument above, as some of it has bin toucht on before, so what was not is scarce worth mentioning.

He tells us v. 6. which talks of respect to all Gods Commands, explaines all the other.

Rep. T. D. sayes so but wher's his proof? beside if it be so, a true, re∣al respect (though such a slender one as he rests in does not) stands in a due and true observation of them; is he worthy to be respected as a true respecter of Gods Commandements that breaks them?

T.D. David excludes himself from the blessed Estate, if undefiled and doing no iniquity be meant strictly here, sith his wish, v. 5. and other passages shew he was not free from sin, which surely David did not intend, because, Psal. 32.2.5. he pronounces blessednesse to the man in whose Spirit is no guile, who is sincere, as himself was at that time, though then under the guilt (as is supposed by

interpreters) of his great sin of murder and adultery, for which Psal. 51. was composed.

Rep. 1st. some of this dirty stuff I spoke to but a little before, the false∣hood of which is evident, for whereas the Scripture sayes, David was not upright in the matter of Uriah, T.D. sayes, yea he was sincere and had no guile in his Spirit when under the guilt of those great sins. 2d. as to the rest, what if David did exclude himself? If he were under those great evills, he might well exclude himself from the blessednesse of sincere ones, till he came into the sense of Gods Love again & to repentance; while he pronounced the undefiled ones blessed that did no such iniquity, he had reason to take the curse as his own portion to himself, and to cry out of himself, Talaiporos Anthroyos O wretched man that I am, more deser∣vedly then Paul, who (though (in zeal of God) shedding blood) yet was, 'tis like, never such a deep Adulterer, and deliberate Murderer as David was in Vriahs case: and as God said to Israel Hos: 9.1: so might David say to himself, rejoyce not thou as other (honest) people, for thou a••t gone a who ••ing from thy God: and if that were his case (as thou intimatest it was) wherein he was so desperately defiled with filth and blind, he might well exclude himself from it, having no reason to take to himself the blessing of the undefiled: or whether he excluded himself or no from it, this I am sure (for all thy foolish dreams about Davids good Condition, Iustification, Blessednesse and Vprightness, whilst under the guilt of those sordid Iniqui∣ties, that the Scripture excludes him in that case so far from blessednesse, that it concludes him neither upright (as thou simply dost) not so much as a respecter of Gods Commands, which at least thou dorest, he was, even when he called that all abomination (whiles thou Judg him (as Indeed thou doest) to have respect to Gods commandments, that de∣spises both God and him, for 2 Sam. 12. as much as thou smoothest over those abominable businesses the better to sooth thy self and some sinful Saints like thy self, in your lusts and iniquities, as no more then Saints infir∣mities, who have respect to all Gods Commandemets in respect of design and indeavour, though falling short in accomplishing: yet when Nathan came to him well-nigh a year after he had lyen, in that dirty pickle in impenitency under the guilt of those gross impieties, he is so far from sowing pillows and daubing with such untempered morter, as thou dost, and from including him in the lists of sincerity, and owning him as one that had respect to all Gods Commands, that he convinces him of his wicked hypocrisies and condemns him, as one that had despised both God himself and his Commandements.

Next T. D. as he relates p. 11. 1 pamp. asking me whether I could produce one single example of a perfect Saint in our sense, I told him yea, instancing in Zachary and Elizabeth, Luke 1. 6. who were both Righteous before God (not before man onely) but before God, walking in all the Commandements of God (not in some few or many, but all) and Ordinances of God blameless.

To this (accounting for more then that he then said though 'tis one to as little purpose as the other) first (quoth he) how appeares it that righteous before God is meant of a perfect inherent Righteousnesse? seeing a be∣lievers

person with his works are accepted with God, though his works be not perfect: And in proof of this imperfect and crooked conceit of his own, he coats, Heb. 11. 4. By faith Abel offered a more excellent Sacrifice then Cain, by which he obtain'd witness that he was righteous, &c. and then adds that (blameless) is meant but comparatively, as Phil. 2.15. that ye may be blameless and harmless, the Sons of God without rebuke, &c. in which same sense he sayes, Luke 4. understands the Phrase, to which he adds Phil. 3.6. where Paul while a Pharisee sayes he was blameles as touching the righte∣ousness of the Law, which he was onely externally conformable to and how Zachariah was at the same time blamed, and also punish't for his unbelief.

Rep. in which piece of Reply of his, 1st. something is true but no∣thing to T. D's. turn, but rather such as serves the truths turn against his, but 2d. something most abominable confused, false and fained, viz. That a believers person with his works are accepted with God, though his works be not perfect. For how ere T. D's. calls and counts men (as he does dain'd) Saints and Believers, &c. while their works are not per∣fect, and not only not perfect but abominable also, wicked, sinful, fil∣thy, hypocritical, deceitful, gross iniquity, Adultery, Murther, and despite to the Commands of God (as Davids acting in Vriahs matter are called, Psal. 5.1. 2 Sam. 13.) guiltless, &c. yet, no such imperfect, evil workers (while so) are any more deem'd upright by God, then David was, who was not vouchsafed the name of upright in that case. 2d. much lesse are such as are not perfect but evil works, such as are at best but unclean, dung, iniquity and filthy rags (yet such and no better does T. D. call the duties, and, as to the manner, the best performances of himself, and his sort of Saints) of any acceptance at all (as I have shewed well nigh newly a∣bove) but rather an abhorrency in the sight of God, by what person so∣ever acted: nor was Davids adultery with Bathsheba, and murder of Vriah, nor himself, as acting it, nor any service he did, or Sacrifice he offer'd while under the filth and blood-guiltnesse, and unrighteousnesse of it (till he had throughly repented of it, was wasn't from it, and recovered out of it) any more accepted as a sweet smelling savour with God, then the adultery of another man, then Cains murder of Righteous Abel, and the persons and performances of all such unrighteous livers, whose very Sacrifices, (while they are such) God hath no more respect to then he had to that of Cain, whose seed they are, whose Image and nature (while they are doing so wickedly) they all beare, and are found in (David himself (as so doing) not excepted) which Sacrifice of Cain, though else perhaps as costly as his brothers, had, together with his per∣son, no such acceptance as Righteous Abel and his had, because at that time he was an evil doer, and then 'twas the evil doer that did the good, Sin lay at the door, and kept the Sacrifice from acceptance, as it ever does where ere it lyes: for where and while there is a turning away, the care from the law ther's the wicked one, there the person and the performance are both a stink before the Lord, yea the very pray∣ers of the wicked are abominable. And in bringing Abel for an instance of a believers person and his works being accepted with God, though his works be not perfect, He quite cuts the throat of his own cause; for both Abel

and his works were true and perfect, and righteous before God; and so they are both cal'd, Mat. 23. 35. Heb. 11. 4. 1 Iohn 3. 12. while Cain and his works are both call'd evil and of the Devil: and therefore had Abel and his works acceptance, when Cain and his had none, because he was righteous, not so esteemed of God while he was not so indeed (as T. D. deems) who because he so does, deems that God (as him∣self) deems those and theirs to be good and righteous, which in them∣selves (inhaesive) are nothing lesse, but (saving that contrary account T. D. supposes God to have thereof) really rather evill and unrigh∣teous: For had Cain bin righteous and done well in other matters he had done well in offering, and bin accepted; if thou do well shalt thou not be accepted? but because he did Bonum and not Bene, being an evil doer and a sinner, when Abel being righteous did both, and was ac∣cepted, yet he was not accepted in his material doing that, which (else) was good: in which case Israels most solemn assemblies were Iniquity (as those of Saints and believers are not, notwithstanding T. Ds. say so) because their hands were defil'd with blood, and their fingers with moral iniquity: So by faith, which purified Abels heart and wrought by love and overcame the world in him, and the lust thereof, and which was both made and proved to be true and perfect by his works, did Abel, and so all true Saints and believers also do, come to offer a more excellent and accep∣table Sacrifice then that of Cain, and his wicked Race, by which they ob∣tain (not mans but) Gods own testimony that they are righteous, as Zachariah, and Elizabeth both did, in the place and case now in hand: which Testi∣mony of God, who counts no things to be other wise then they really and truly are, is true, and will stand against all T.D's. tattl•• to the contrary, and will be believed before his, by every true believer, though many such nominal believers as himself is, will believe no more of what God him∣self declares plainly, by such holy ones as wrote the Scripture, then what they list, and that's little or nothing at all of that, that leaves them no license at all to please the lust: and therefore, the Righteousnes, blame∣lesness, Innocency, harmlesness of the Sons of God themselves, Phil. 2. 14. that are found in all good conscience towards both, and without rebuke before both God and men, whose blameless and righteous works, which are from God himself, and not of themselves, Isa. 26. 12. 54. 17. deeper dye then that of Pauls own Exact Pharisaical; Traditional, External Con∣formity to the meer outward Letter, or Law of a Carnal Commandement in matter of external Ordinance (which yet to the full was as good as any of that Religion or Righteousness of our morally unrighteous, Pharisaical Christians, now gloryed in by our literallists & legallists) must be made no other then parralel'd with that of man, Phil. 3. 6. which had no more also then the Testimony of man, as to that denomination of blamlesness & Righteousnesse, yet was in truth (because lying in outward observation of fleshly ceremony, more than inward Righteousness and morality) no more worth than meer dung with God, and as to justification of any one in his sight that doted on it.

As to that of Zachariah's being guilty of acting sin at that very time in which be as said to be Righteous, for which he was punished with dumnes, where∣upon

I told him then that in Elizabeth their was no fault found however, and so one instance might stop his mouth, who call'd for an instance of one single person only, but [quoth he] shee might be no more free from sin, then he, though theres no mention of any sin of hers.

Rep. I prov'd her to be blameless and righteous from the Text it self, it lyes in him to assign some sin of hers, if shee had any, but that he cannot do, but confesses there's no mention of any: So that instance stands ore his head still: and whereas, at the Taile of his double Tale a∣bout his and her sins he tells another to make them three, viz. that my mouth was stopt, and I was silenced & had nothing to Reply, (because I thought fit to be silent when enough was said) T. D. doth but mistake himself, for 'twas his own mouth that was then stopt, insomuch that I saw and heard some of those that stood about him take notice of him as meerly cavel∣ling in that matter: but he that chuses to Outword them he cavills with, though to little purpose, must chuse to have the last word if he can.

But whereas T. D. sayes thus, but in a word to put it out of doubt, Zacha∣riah was at that time found guilty of the sin of unbelief, and was punisht for it, I say its more then he will ever prove while he lives that he was so at all, much lesse in the very time of which its said that he was Righteous. For 1st. that time was before the time of his not-believing, of which its said, that in it he was Righteous. But 2d. in a word to put it out of doubt, and bring both instances clear ore his head again, ther's no such thing mentioned in the least of Zachariahs sinning, much lesse of being punisht for his sin, for howbeit he did not so fully at first, as he did after, believe the Angells news of his having a Son (it being very unlikely sith his wife and he both were very old) and thereupon desired honestly a sign by which he might the more assuredly know and give credit to it, as others [without sin] desired in like cases the like before him, * 1.37 yet is he neither blamed, nor threatned, nor lesse puisht (as T. D. dreams) with dumb∣nesse for not believing till he had a sign, as for a Sin: but his dumbnesse was given as an an∣swer of his desire of a sign, and as a sign of the certainty of the thing, that he might the more undoubtedly believe it, Eccle. 1.18.19.20. whereby shall I know this glad Tidings (quoth Zachariah) for we are old. Behold [quoth the Angel] thou shalt be dumb till the day that these things shall be performed since thou believest not my words, which shall be fulfilled in their season.

There remains one Scripture more that T. D. urged against perfection, which he desired my an∣swer to, at the propounding of which he sayes, I was silenced, and yet brings me in himself as answering to it in the very next words that I spake at all, whereby men may see how he makes a matter of nothing of it, to utter lies and to prove them to be lyes as soon as he has done.

The Text is Eccles. 7.20. there is not a just man upon earth that doth

good and sinneth not, the sum of my answer, which T. D. renders as raggedly as he can, so that men may not tell what to make of it, was this, viz. There are no dwellers upon earth that sin not, but there are some that have a bodily abode upon earth, whose dwelling is not on earth, but in Heaven, whose conversation or (Politeuma) or habitation, Mil. 3.20. cheif businesse, being, abode and dwelling is in Heaven, whom all the inhabitants of the earth or earthly minded men, on all whom the day of the Lord comes as a snare, Luke 21. viz. the Beast and his worshippers, who are said to dwell on earth, Rev. 11.10. do Blaspheme, Rev. 13, 6. and these people of God in Heaven, who also are Heaven, where God himself dwells, Isa. 57. Isa 66. Rev. 18.20.19.1. Sin not, as all they do (wo to them therefore) that are inhabitants of the earth, for the Devil is cast out of Heaven, and hath no place there, and is come down to the other in great wrath: But they that are in Heaven are on Mount-Sion, with the Lamb redeemed from the earth, and in their mouth is found no guile, for as the Lamb himself, who is their Saviour, is unspotted, doing no evill, so are they without fault before the Throne of God, Rev. 14.1.3.5. which answer of mine which was also G.Ws. & is mine here again to T.D. so far was I then from using it as a meer evasion, as T. D. sayes he verily believes I then did in mine own Iudgment and intention: But T. D. not well knowing what to reply to it, replyes nothing at all to it in his Rejoinder; but p. 7.2. pamp. calls it absurd and not worth a further reply then what he gives, p: 13. 1 pamp. which is so jejune that I can find nothing in it but skin and bone: he tells us the Iust man being in Heaven in our sense, excludes not his local being here on earth.

Rep. Nor do we say it does, though he there thinks we do think so; but what of this? we deny, not his bodily and local abode here on earth, & T.D. who can do no other then give us all our questions, cannot, and therefore doth nor deny but confesse it, that he hath a present be∣ing also in Heaven, and thats as much as we need wish him to yeild to, as in order to the yeilding us our cause; and if he should deny a true real being of the Sons of God in Heaven, while they are locally and bodily here on earth, we should force him to confesse it from Iohn 3.13. where its said of the Son of man (mark) in praesenti, that he is in Heaven, while yet he stood bodily on the earth: He tells us we run very low in this answer, but alas it is too high for him, who is on earth, with all his reason to reach any sound Reply to; as (in us) seems to be (without us) and (inward) to be (outward) to him who lives not in Heaven within, but on earth without; so, to him that stands (as T.D. doth) on his head, with his heals upwards, and his head down towards the Earth, where his feet and heels onely should be, as downward seems to be upward, so does upward to be downward: But so it seems to the great Whore that rides the Beast, or that Woman thats cloathed in Scarlet, and for a time tramples the Holy City under feet, Rev. 17.4.11.2. yet things seem no otherwise then they are to the Woman cloathed with the Sun, who hath her head Crowned with the Starrs, and all fading sublunary Glory, and the Moon it self under her feet, Rev. 12.1.

As to T. Ds. trifling reply to what R: H. urg'd from Heb, 12:23. where Paul sayes, the Saints were come to mount Sion the City of the living God, the

New Ierusalem (into which let T.D. esolve himself, whether any un∣cleannesse or defilement can enter, from Rev 21.7.) and to Myriards of An∣gels, and to the general Assembly and Church of the 1st being, whose Names are written in Heaven. And to God, and to Iesus, and to the Spirits of Just men perfected * 1.38 (with all whom let T. D. who sayes that place im∣parts not the perfection of any man on earth, Re∣solve himself whether one dram of darkness or uncleanness can enter into Communion, if 2. Cor. 6.14.15.16.17.18. and 1 Iohn 1.3.4.5.6.7. be true, much more so as to make one body with them, as T.D. Divines it doth) as to, that I say, so far as it is fit to be replyed to, G.W. hath done it, whose reply stands unshaken by that feminine tempest or stood of impertinent words, wherewith T.D. who sayes much to as litle purpose, would seem to patch up a return, and what G: W: said in short the body of Christ is perfect, may be ventured among wise men to stand as it does, against T: D's little less then Blasphemous Counter-position, that the body of Christ is not per∣fect: for his particle (yet) whereby he mends that matter, saying, not (yet) perfect, because some that belong to it are yet unborn; this helps him not a tittle, who holds with I: O. the Scripture to have bin of old from Moses a perfect Rule, and Canon (I speak ad h••minem their own sense not mine) whilst many books of it were yet not written, and so I shall vouchsafe it no more then so, and the rather because that reply of T:D: to G:W: was replyed to some months since, but that it was neglected to be printed by such as were intrusted to see it done, and whether it yet may or may not be printed before this of mine be out I cannot say. Unspeakably much more might be said both in disproof of such Toyes as our D••vines talk against it, by and in proof of that possibility of a perfect living without sin before death, then I shall here take notice of; yet 3. or 4, things that are upon me I am free to give some small bint of: T:D: tells us, God will have us excercis'd in that work of mortifying sin while we live, & therefore, lest we should have no more worke to do nor worlds to conquer, there must be no full conquest over the world, nor perfect mortification of the lust of it till we be dead, so some tell us, Gods Children would be proud, if he should not keep them down, corruption as well as affliction being a most effectual means to make ashamed, God will leave (as he did once Caananites to excerise the Israelites, and he as Thorns in their sides) some sins in his Saints unsubdued as long as they love, to humble and prove them and shew them what is in their hearts, and such like.

Rep. But I trow where would pride it self be, which is none of the least sins if the Saints come by the Blood and Power of Christs Light and Grace, which only humbles, to be fully freed and cleansed from all sin and uncleannesse of flesh and spirit, and to perfect holiness in the fear of God? will not pride it self then be brought down, as well as other sins, and Humility alone be Exalted?

Some tells us from 1 Kings 1:48. The man lives not that sins not.

Rep: We say that ther's no man that lives, who hath not sinned, and

as Iohn sayes, he is a lyar that sayes otherwise of himself, but because men have sinned and have sin must they never be purg'd? is there a necessity that they who now have it, and now sin must needs have it, and must needs sin till they dye? and if they may cease from sinning (as our Divines also, but that they forget themselves, tell us they may, yea must or dye for ever, every tree lying for ever as it falls, and there being no Purgatory after death) I say if they may and must before they dye, is it then unpos∣sible that they should? and if they may ne'r so little before they dye, (suppose a day, a week, a year) leave sinning, may they not by the same power and light live without it, 2:3: or many years before? but that, as the plain truth is) they are in love with it, and loath to part with it till it parts with them, and to take heed to that light and grace that is given of the Lord to lead them out of it, to repentance from it, and to learn them to deny it, and to live without it, Godly, Righteously, and soberly in this present world, in which neglect the hands of the evil doer are strengthned by our dirty dawbers, who tell them they must leave sin, all sin, little sins, and yet (to go round again) that they cannot possible leave all while they live; So strengthening the hands of the wicked that he can't return from his wickedness, by such pleasing sing-songs and lullabies as these, not a just man uppon earth that does good and sins not, and the Saints have their infirmityes, and David himself was overtaken with Adultery and Murder, and yet stood accepted with God, and was, even when under the guilt of those gross sins, not in a condemned, but in a justified estate, and Prov: 29. who can say I have made my heart clean? and such like: Not heeding that though none can (nor do we as∣sert any such thing that we have any sufficiency of our selves to good) yet alsufficiency is in God and his grace is sufficient, so that God can, if men look to him in his light, make clean the heart, and man a young man in whom youthful lusts are strong, by the Power of God and, taking heed to his way by his word in his heart, may cleanse his way, and so some do, though they are but few, nor does (Who can say I am clean from mine iniquity? not one) Exclude all from cleannesse, implying only (as often such in∣terogations do) no otherwise then thus viz: that few can, for though an interogation affirmative of this sort (for the most part) concludes ne∣gatively, yet not alwayes universally so, but some are included in the af∣firmative both according to the Poets and the Prophets: Quis legit haec? Per: so Isa. 53: who believeth our Report? vel duo vel neme, few or none:

Adde to this these considerations in proof thereof: If sin be Christs Ene∣my in his Saints, which none denyes, then must it be, destroy'd in them before, not after death, for the last enemy that is to be destroyed is death. But the 1st. is true, therefore this latter.

Again the perfecting of the Saints is the very end of Christs Ministry to the Church-ward Eph. 4.11, 12, 13. which end it must accomplish in this life or not at all, for it ceases in that to come, as Scripture and prophecy and all such mediums do (as I.O. confesses) being accommodated presenti huic statui, to this present world onely Ex. 3. S. 39. and if it be not here attainable, and free∣dom from sin not possible to be accomplished, then ye make Christs Ministry as imperfect as your own (absit blasphemia) the perfection of every thing consi∣sting in nulla alia re [quoth I.O. Ex. 3. S. 24.] no other thing then in its sufficiency

to attain its end: And in every discipline that (quoth he) is to be counted im∣perfect, which sinem propositum suum assequi potis non est, is not of force to effect its propounded end.

Yea not onely the 1 act of regeneration, which is all ye count as attaina∣ble here, but also the 2. Act or Consummation and perfection of it is attainable, and is the very end of the true spirituall Ministry of Christ, which is his gift and infallible, for the Text runs so concerning that Ministryes continuance here, which ceases after death, till we all come into the unity of the Faith and Knowledge of the Son of God i. e. to know him all alike, and to one per∣fect man, even to the measure of the stature of the fulnesse of Christ: So that all that are truly born from above of water and the Spirit (not Bastards, born of flesh into a talk of the new birth that yet know it not,) into the divine nature of Christ, may come up into the measure of his stature, to be as he is, in whom is no sin, to walk as he walk'd in this world, 1 Ioh. 2. 6. 1 Ioh. 4.17. or else the end of the Ministry is frustrated: And to say that God appoints a means to an end, no way attainable. I.O. Himself detests that (as his principles are) and so do all that hold that undenyable maxime, that Deus nil facit frustra.

Again tis the end of the Scripture (quoth I. O) persicere omniae, to perfect All things pertaining to our salvation: Therefore perfect salvation from sin is here attainable, otherwise the Scripture is not perfect (as I. O. sayes it is) to its own end, sith it ceases in the world to come (as he confesses also) therefore though he contradict himselfe so as to say the Scripture obtains not its end here, yet if his saying that it does obtain its end, and its end is saving the soul, be true this (ad hominem) is an Argument out of his own mouth sufficient to evince, to the stoppoing of it, a possibility of being saved from sin in this life.

Again, they, that walk not after the flesh, and fulfill not the lusts of it, sin not, for sin is the fruit and effect of the lust, which must conceive, be consented and yielded to, before sin can be brought forth Iam. 1.14.15. a man must be led a∣way of his own lust before he sins.

But there be some that walk not after the flesh, that fulfil not the lust of it.

Yea they that are in Christ Jesus to whom is no condemnation (which con∣demnation by the Law is where ever sin is, which is the transgression of the Law:) Rom. 8.1. yea more expressely they that are in Christ, are new creatures, the old things, the old man and his deeds, 2 Cor. 5. Rom. 6. Eph. 4. Which is renewed after the Image of him, who created him in righteousness and holyness of truth, not a meer imputed one, a meer computed one, an imaginary one, a sound of words, a talk, not a shadowy one, not a shew of holinesse where it is not substantially, inherently indeed, and in truth, but a sinning under the name of Saints: Yea more expressely yet, from Rom. 8. If Christ be in in you the body is dead because of sin, and Rom. 6. how shall we that are dead to sin, live any longer therein, such there are in whom Christ is, and these are dead to sin, and those that are dead to it, live not in it, it is mortified in such in facto esse, not in fieri only i.e. mortifying ever as long as we live, yet never dead till they be dead, as our dead Divines deliver: Ye most expressely of all Gal. 5. they that are Christs (and some are his though the pleaders for sin and the Devils dwelling in them till they dy are none of his) have (in prae∣terito)

crucified the flesh, not with the actions of it onely, but also with the affections and lusts thereof: And though there is a time of dayly dying (I dy∣day••y saith Paul, 1 Cor. 15. (in the light, which is the crosse of Christ to the ca••∣nailm••nd) to the world and the lust of it, which passeth away before him that doth the will of God, and abideth eve••: Yet there is a time of being cru∣cified to the world with Christ and the world unto such, which Paul, witnessed 2 Cor. 12. And howbeit 14. yeares before that, Paul hast a Thorn in the flesh, a Messenger of Satan to buffet him, least through many Revelations he should be exalted above measure, whence the Ministers of the night and darknesse ar∣gue (a ma••••i ad m••nus) that Paul sinned while he liv'd, much more must o∣thers, not heeding that his Thorn was but a Temptation to prevent his trans∣gression and therefore no•• a transgression of itself (for Christ was tempted, yet never sinned) and beside though it lay haunting and attempting him, and was not soon removed, yet on his prayer that grace was given, which was sufficient to support him under it. so that he fell not by it, yet if it had prov∣ed a transgression, 'twould not have proved him that sine'd 14. yeares ago to have been a sinner now, much lesse to have sinned so long as he lived, and so to have been [an as for example] for all seeming Saints to argue from, that they may safely and must unavoidably continue sinning to their dying day. There∣fore salvation from sin is attainable in this life: Yea this very conclusion here inferr'd, is in plain termes asserted by Peter of the Saints, 1 Pet. 1. of whom he sayes, that they received the end of their faith, the salvation of their souls, which salvation (I say till) is from the sin (which slayes and separates it from God) or else from nothing.

Moreover such as walke after the Spirit, and in the light, and are led thereby, these sin not, nor do the deeds of darknesse, which are sin For the light and Spirit lead none into sin: But there be such as walk in the light, in the day, in which if a man walk, saith John, he stumbles not, 1 Ioh. Much lesse falls••: There be some that walk not after the flesh but after the Spirit, and are led by the Spirit, and those that are led by it are not under the Law [the lash of which they would be under, as all sinners are, if they transgressed it] but under grace. And these are the Sons of God, those that are born of God, whom the world knowes not 1 Ioh. 1, 2, 3. for they are his hidden ones, Psal. 83. against whom they take crafty councel, as against an impure generation, though they purify themselves even as Christ himselfe is pure, whilst such as know nei∣ther the Sons of God, nor whose Sons themselves are while they sin, are that generation that's pure in their own eyes, though not yet washed from their filthiness, nor meaning to be so here.

Who ever walkes after the Spirit, and no more after the flesh and lusts of it [at it seems by that very Text Rom. 8. some do, to whom alone theres no condemnation because no sin, for they are in Christ & so out of the transgression, in the light, out of the darknesse, in but one of which a man can be at one time] such sin not, who ever they be, unless T.D. I.O. and the whole Gang of blind guides, who tell people that none but that person that Christ appeared in a Ierusalem, ever were, shall or can be fu••ly freed from sinning in this world, will [being ••ore shooes, in that sink of sottishness] run ore boots too, so as to say the Light and Spirit leads such, as follow and walk after it, into lust and sin Therefore there are some that live without sinning.

And this is one infallible Argument from the very letter it self (if it were not become now as a Book sealed to the learned lookers into it that freedom from sin was attainable by the power of Christs light, and the grace of God (which alone even we say is sufficient to that end) and was at∣tained by Paul and others then, and therefore may be now, even in this life, in that Pan•• declares concerning Law of the Spirit of life which is in Christ Iesus (the head from whence, as the holy ointment, it runs down to the Skirts of the Garment, and as the unction 1 Ioh. 2. abides in his body teaching all things,) it had made him free from the law of sin and death, of which Law of sin and death he relates in that 7. Chapter that he was once wretched by reason of its carrying him captive to it self, of its motions of sin working in him, and bringing forth fruit in him unto death, of its warring in his members against the Light or Law of God in his mind, by which he had the knowledge of sin in the very lust of it, as that he should not covet nor lust to envy, anger, uncleanness, &c. Which the Scribes and Pharises Mat. 5. and Paul himself (while a Pharisee) looking into the l••tter without only [as he did from a child] knew not till he turn'd to the light within and came to the Law in the Spirit, till he and it came to look each other in the face; from which time, and not from his looking into the letter he saw the Law in the spirituality, holinesse, righteousness and goodnesse 〈◊〉〈◊〉, and [for all his former for∣mality and strict pretence to unrighteousness & profession of a letter ad extra] his own meer naughtinesse and carnality, as that of one that was still sold under sin and a committer of it, in the sight of God from whose wrath that old drosty, dunghilly righteousnesse of his own Phil. 3. which was not Christs [as T. D. blasphemously belyes it to be, p. 22. 1. Pamp.] could not deliver him, till he witness'd himselfe cloth'd with another, even that righteousness which is of God by faith in Christ, not imputed onely, but imparted also to the true sanctification, as well as justification of every one that believeth, which passages nevertheless of that 7th chap. to the Romans and that 12. of his 2d. Ep. to the Corinthians: our senseless Seers have made, among others, one of their main common places from whence to prove the very contrary, even that there is no such freedom from sin, while in the body; but that of necessity, it must be acted by the Saints themselves, while they breath upon this out∣ward earth: For [say they] if Paul complained of a body of sin and death while he liv'd, and how he was sold under sin, and carryed captive to the Law of it, and of the Law of sin wa••ring in his members against the Law in his mind, so that he could not do the good he should, but when he would do good, evill was pre∣sent with him, and also of a Thorne in his flesh, a Messenger of Satan to buffet him [as he does 2 Cor. 1, 2, 3. &c.] and all this after his conversion to his dying day: Then much lesse can any other Saints expect to be set so free from sin, by what power soever in this life, as to live and not sin, and such like! But Paul did so, there∣fore what man can do otherwise? Who can ever live and not sin?

Thus they argue against Qua. as a damnable sort of Hereticks, that de∣liver a doctrine of Devils, because they hold out, as attainable, that hellish thing, as they count it, call'd holiness, and such freedom from sin in this life, so as not to commit iniquity any more; not considering all this while that Paul in those terms speakes what he once was, [yea even after his conversion to the light] till sin was wholly subdued, by the light condemning it in his flesh and

bringing forth in him judgement over it into victory, and not of what he was at the writing thereof, in which time he sayes the Law of the Spirit had made him free from that Law of sin: Not yet heeding at all that the Thorn in the flesh was not a transgression, but a temptation, with which God exercised him, that he might shew the sufficiency of his own grace to support and keep him from transgression, even from that sin of being exalted above mea∣sure, and that no lesse then 14. years before he wrote this, and not just then when, or while he wrote it, much lesse a transgression that remain'd unmortified in him till his dying day.

One argument more I shall urge from I: O's: own book thus viz: If perfect Salvation from sin be the proper end of the Scripture, and it be perfect to that its end, and does perfect it, and yet does what it does in this present world [or nowhere] to which it is accomodated only, and ceases to do ought into the world to come, then that perfect Salvation must be wrought out by it, or here, or no where at all: But all the former are asserted abundantly ore and ore again as truth, by I: O: himself, Ex: 3: 5: 28: 22: Therefore the conclusion is consequently true that its either here or no where: Again they all say in opposition to the Pope, ther's no Purgatory in the world to come, therefore it must be here or no where, unlesse they know any other world between this present world & that which is to come, which middle world though I have heard some talk of a world in the Moon, I am not yet acquainted with.

There be some therefore that sin not, in whom the Law is not transgrest, but sin condemn'd and judged in their flesh, so that the Righteousnes of the Law by Christs Power is fulfild in them, and they walk not after the the flesh but after the Spirit, which is the end of Gods sending his Son in the likenesse of sinful flesh, and of his sending out his light into mens hearts, even that Law of the Spirit of Life which is in himself, viz: to make men free from that law of sin and death, which sometimes they obeyed to condemnation, and to condemn sin in the flesh, and out of it also by his Iudgment brought forth into victory over it, that his Righteous∣ness might be Revealed, and the Righteousness of the Law, which he fulfilled in himself, might be [by him] fulfilled [in us] also:

Many more passages truly there are in T: D's: and I: O's: books [besi∣des these many that have bin spoken to] some of which are worth no more [being but confusion] then confutation, and some of which also are not worth so much, and therefore I shall draw to an end [making many books and much writing being wearisom] but by these men maybe admonished what a meer Fallible kind of guidance they must expect from their Uni∣versity Admired leaders, while they hate the Light of God in their own hearts, and hang only on their lying lips for their learning the plain∣Soul-saving Truth of Christ,

FINIS.

Notes

• * 1.1

  Ioel 2.28, 29. Act. 2.17, 18. Luke 24.49. Act. 1.4. Gal. 3.14.
• * 1.2

  The Grand Senior, & Oldest Master of Arts in most Uni∣versities & Coun∣tries.
• * 1.3

  Isa. 29.4, 43, 4, 8. 54, 7, 8. Isa. 8.17. 66. 5. Hos. 5.15, 16. Hos. 6.1, 2, 3. Zach. 8.2, 3, 6, 11, 12, 13, 14, 15. Rev. 11.1, 2, 3, 4, 5, 6. &c. Isa. 44.3.35.7. Ioh. 7.38. Ioh. 4.14.
• * 1.4

  T.I.C. 5. S. 12, 13. For speaking there of the Te∣stimony that the Spirit beares in the Scripture, of the Scripture, that it is the Word of God, which in all the Scripture is not to be found, for neither the spirit in the Scrip∣ture, nor out of it neither, or in the hearts of any, doth testifie that false thing, that the bare letter or Scripture is Gods Word, nor doth the Scri∣pture say any such thing of its single self, but what∣ever spirit saith the Let∣ter is the Word of God in any heart, is the lying spirit and not the spirit of God.
• * 1.5

  Col. 1.23. Acts 3 32, 33.
• * 1.6

  Why dost thou not write it Holy Sprit? but then perhaps it would not sound so well to thy turn, for many Idiotish people are ready to think, as if the Holy Ghost were some more extraordinary matter, than the Spirit (if thou dost not thy self, whereupon perhaps thou so often writest in this phrase the Holy Ghost) Ghost is that ter∣rible word which the Ghostly Fathers have u∣sed to fright poor simple people with in their Li∣turgies, Talkings, Treati∣ses and Translations, it sounding somewhat more hideously then the word Spirit, or else I know no reason why they render not the Greek word by that English word Spirit in one place as well as another, for its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all along in your Originall Copies, as well where they did translate it Ghost and wind, as they do in one place, John 3.8. as well as where they tran∣slate it Spirit; but though it were an uncouth sound to say Ghost in most places where the word Spirit stands; as it were strange to say, The Ghost of God witnesseth to our Ghosts, &c. the Ghost lusteth a∣gainst the Flesh, and the Flesh against the Ghost, &c. Such as are led of the Ghost of God, are his Sons, &c. The Ghost hel∣peth our infirmities, &c Et sic de caeteris) yet where the Epethite Holy is joyned to it, it is more dreadfull, and enought to frighten Priest-befool'd∣people, and some of our Ghostly men too, to say Holy Ghost and so mostly where Holy is with it, it so stands in your Transla∣tions.
• * 1.7

  The selfe same that in the flesh was an Advo∣cate or Intercessour to God for his people in the Spirit, is their Advo∣cate or Intercessour to Godward in them: Compare John 16. with 1 John 2.1. where, though translated Com∣forter in one place, and Advocate in another, yet the Greek word is the same (i.e.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in both.
• * 1.8

  So Rom. 8. The Spirit helps our infirmities, and prayeth for us, and ma∣keth intercession.
• * 1.9

  Neque uspiam litera es∣se mortua dicitur; occidit quidem, sed ideo viva est.
• * 1.10

  Compare the Scriptures where all these are used promiscuously, as one in the Originals, and in the Translations also.
• * 1.11

  Ex. 3. S. 39. Nobis Te∣stimonio sunt illorum men∣dacia, fraudes scelera, hy∣pocrisis Fanaticos non esse perfectos; iis vero—punitiones & incarcerati∣ones, quas akatastasia sua sibi ultro accersunt, de quibus muliebriter quiri∣tantur, esse debeant.
• * 1.12

  Multa ferent Anni veri∣entes commoda secum.
• * 1.13

  Though the Cobler and his Last oft troubles them more then all the rest, and makes the Doctors cry out, Ne sutor ultracrepidam, let the Taylor keep to his shop-board (say they) and the Shoomaker to his last. So D. Featly D. D. and some others.
• * 1.14

  Errorum causa Scrip∣turam (quia lucem Scrip∣ture) fugientes Anda∣batarum more in tene∣bris d••micant, at••; uti∣olim Hammouitae, Moa∣bitae, & habita••ores montis Sei••is bellum adv. sus, pepulum Dei suscipientes intern••cioni se mutuo d••voven••; & ad lumen solis hujus (viz.) lucis in corde & consci∣entia cui testatur Scrip∣tura confestim evan••s∣cent, I. O. Ex. 3. S. 3.
• * 1.15

  Non iisdem rationibus ducti sedilli pro traditi∣nitus, bi pro Scripture tra••scrip••ionibus, transla∣tionibus, interpretationi∣lus ac imaginationibus suis, tonquam pro aris f••cisque contendentes; atque ita ••on secus ac Sampsonis vulpecular, obversis candis ignitas faces in segetes Eccle∣siae ferentes, cuncti ami∣cissime e loco suo sacram lucem, sanctum spiri∣tum de qui••us Scriptura loquitur detu••bare aggre∣diuntur, Ex. 3. S. 4.
• * 1.16

  This is spoken of some Baptists, who now preach some Doctrines of the Qua. For which they once cast them out of their Assemblies.
• * 1.17

  Opportet mendacem es∣se memorem.
• * 1.18

  Though in the Antitypi∣cal sense 'tis true enough, that some men not turning to it, being deprived of it at last, for not improving that measure of it, more or less, which as a Talent they were instrusted to trade withall at first, Mat. 25. become, as to the things of God, as blind and bruitish, and short of what those men are that arise out of the fall by it, and beastial Image of Satan, into the Image of God again, who at first created them upright, as the bruit beasts of the field, which are figures of man in the fall, as to the things of the ani∣mal, or natural man, a•••• s••••rt of him.
• * 1.19

  Negant lumen hoc na∣turale esse aut ita dici debere, sed a Christo & Spiritu Christi esse.
• * 1.20

  Ex. 4. S: 24:
• * 1.21

  See Baxt. Epist. The principal work of Papists and Quakers is to take off people from the holy Scri∣pture, and from the refor∣med faithful Ministers.
• * 1.22

  Of like sort with those of Underhill, and Blome, in the Fanatick History, who with ground of shame enough (if he were not past it) having found a Legend of Lyes, collected out of T. Ds. and others books against the Qua. by he knows not whom, dedicates it, toge∣ther with his own Ha∣man-like desires, to have them forcibly supprest, un∣to the King.
• * 1.23

  Vt cunque ei attenda∣tur I: O: Ex. 4: S: 17.
• * 1.24

  Absit blasphemia, far be from us that blasphemy once to think that God lies.
• * 1.25

  Which is a state diffe∣rent from a non posse peccare.
• * 1.26

  Tins shews you that men may have a gift of Grace, and yet receive it in vain.
• * 1.27

  Gradus non variant naturam Rei.
• * 1.28

  Ex. 4. S. 11. Fu∣tetrur quidem Christum lucent esse Mundi, omni∣umque adeo hominum, quia lux illa Scriptura Sacra fulgens est sufficiens ad perfundendum omnes ho∣mines luce Salutari ad quos per Dei providenti∣am pervenerit.
• * 1.29

  Ex. 4. S. 24. Lumen & Illuminationem, qua∣rum hie loot mentio facta est, Spirituales esse at que ad Renovationem Gra∣tiae, non Naturales at que i•• a••ad Creationem per∣tinere; quo sensu enim h••∣mines tenebrae dicuntur, eo etiam Illuminarr, ali∣ter Aequi'voca esset Aposto∣li Oratio at, homines Spiri∣tualiter fuisse teneb••as extra controversiam est.
• * 1.30

  Observe here how these men contradict one another; I. O. sayes that clause, Com∣ing into the World, relates to the light, so as to say, the true Light coming in∣to the world enlightens every man: I. T. sayes nay, coming into the world relates to man, so as to say, every man coming into the world, see how they concur to∣gether by the ears a∣mong themselves.
• * 1.31

  Merae tenebrae & ce∣citas, quoth I. O. of it.
• * 1.32

  Merae tenebrae & ce∣citas, quoth I. O. of it.
• * 1.33

  For it is impossible but that what shows drun∣kenness to be evil, must needs shew sobriety to be good.
• * 1.34

  Ex. 3. S. 24. Directi∣onem nostram in cognitione Dei, obedientia ei praestan∣da ita ut tandem volunta∣tem ejus facientes, salu∣tem eternam ac ipsius fru∣itionem assequamur, hunc finem immediatum datio∣Scripturarum atque. adeo ipsarum Scripturarum esse contendimus: Cum vero disciplinae cujusvis perfe∣ctio consistat in relatione ad finem, caque perfecta habenda sit qua suffici∣ens est respectu finis sui proximi, ea vero imperfe∣cta quae finem propositum assequi potis non est, perfe∣ctio scripturarum in nulla alia re consistere potest quam in sufficientia sua respectu finis sui proprii, qui est instructio hominum &c. Vt salutem aeternam assequantur: hoc sensu eam perfectissimamasserimus: Ex. 3. S. 39. Cessabit scripturae usus praesenti stat ui accomodatus.

  Ex. 3. S. 39.Falsissi∣mum est sacram scriptu∣ram, dum in hoc mundo haeremus respectu nostri totum sinem suum obtinere aut obtinere posse.
• * 1.35

  J.O. Ex. 3. S. 39. Fanaticos non esse perfe∣ctos nobis Testimonio sunt illorum mendacia, fraudes, scelera, hypocrisis; iis vero, qui immunes se es∣se ab his omnibus aliis{que} peccatis vel levissimis impudenter gloriantur, punitiones & incarcera∣tiones esse debeant.
• * 1.36

  Memorandum that to A. P. T.D. said 'tis cor∣rupt nature by which the heathen Rom. 2. are said to do the things contained in the Law: and here he takes the actions of corrupt natures for some of the things that are to be mortified: it should seem then the heathen [if it be an action of corrupt nature to do the things of the Law must morti∣fy their deeds done in o∣bedience to the Law, thus it must be accord∣ing to T. D's. princi∣ples.
• * 1.37

  Witness Gideon twice together before he could believe Isarel should be delivered from Median by his hand for which the Lord was not angry with Him, Judg. 8.6.36.

  And Ahar also, with whom the Lord was an∣gry because he would not ask a sign when God bad him, Isa. 7.10.11.12.13.14.
• * 1.38

  Where the participle [perfected] is construed with the word [Just men] not [Spirits] Pneumasi Dikaion Te∣teleiomenon: