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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39574	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 ...	Fisher, Samuel, 1605-1665.; Owen, John, 1616-1683.; Danson, Thomas, d. 1694.; Tombes, John, 1603?-1676.; Baxter, Richard, 1615-1691.	1660 (1660)	Wing F1056; Wing F1050_PARTIAL; Wing F1046_PARTIAL; ESTC R16970	1,147,274	931

already justified and give no right to the kingdom but only a fitness for entrance into it to such as have actuall right before ever they do any good by the power of Christ and T.D. by implicit faith treads in the same common beat'n track telling us p. 16. that surely the leading of the spirit or sanctification is a fruit and effect and not a meritorious cause of not being obliged to the penalty of the Law yet all this is but tittle ●attle of those whom Christ and righteousnesse serves to talk and make a trade on Tell not me T.D. of Thomas of Io. Duns the Scot and other Scepticks Schoolmen and Casuists that make Religion a matter of dispute more then practice for I say and yet no more then what the Scripture proves to any but such as take more care by their innumerable distinctions senses and meanings upon it to defend themselves in their sins then to live the life of it that the good works that are the gift of Christ and the fruits of the spirit of Christ in us and that righteousnesse which is of his working in us who worketh in us both to will and do what are we do that is of worth before God are those by which our Salvation is wrought out 2 Phil. 13. and are not the fruit and effect of but go before Iustification from guilt and acquiting from the penalty and condemning power of the Law which is the fruit and effect of the other and the same that gives the aptitude and meetness for the Kingdom the self same Righteousness of Christ within us wrought and imparted to us gives to us the Ius or Right to inherit it and not another without us onely imputed for as is commonly said quae supra nos and so may it be truly said in this matter quae extra nos nihil ad nos c. what good works and Rigteousness of Christ are done by him without us what ever they are intentionally and conditionally yet are actually and absolutely nothing to us but as we come to see and feel the same by that same power that wrought in him working mightily in us performed within our selves Neither are the good works and Righteousness of Christ which are the fruits of his Spirits leading us thereto subsequent as effects of his not being under the Lawes curse in a person before justified as T.D. and the Scholastick Doctors of whom he learns it indoctrinates but are praecedent as causes of it in persons in order to their peace with God and Iustification in both Gods sight and in mens and in their own for as 't is said Isa. 31.15 16 17 18 19. of the inhaerent Righteousness that resides and remains in the hearts of Saints which is the fruit and effect of the Spirit of God making them of a Wilderness a fruitful Field by the pourings out of the Spirit upon them from on high so it is in truth that the work of that Righteousness is the peace and the effect or fruit of that Righteousnes is quietness and assurance for ever yea that people who of a barren Forrest become a fruitful Field to the Lord bring forth fruits of Righteousness by Christ in them to the praise of God are they onely that when the Nail of Gods wrath indignation and torment comes down by Right on the fruitless Forrest have even eaten us or thereupon a due Right and Title to the dwelling in the peaceable habitation and sure dwelling and quiet Resting-places of the Fathers Love and Abrahams Bosom● as well as a fitness for it which fitness and meetness is first and ever goes before the Actual A●solute and Immediate Right there to come for whatever Remote and Conditional Right all men have to the Iustification Life and Peace of God in Christ Mediante fide Iustitia Pie●ate Sanctitare c. On Terms of that precedent Faith Righteousness Godliness and Holiness wrought in them by Christ which makes them mee● for it yet a Positive and Immediate Right thereto can no man have till he be thus made mee● to enter it any more then he that was unmeet for the Marriage Supper for want of his Wedding Garment who had as true a Rem●●● Right as any that were there conditionally he had fitted i.e. clothed himself accordingly had in his old Suit the Rotten Rags of his own Righteousness and not Christs a Real and Immediate Right to intrude himself into so Holy a presence who was with shame thrust forth forth for his labour And whereas our unjust Iusticiaries strike hard against us as they think with that True Story Rom. 9. of Iacob and Esau's being the one loved th● other 〈…〉 yet being 〈◊〉 ●me neither good nor evil Rep. 1. I say and so would they too if they could once sea that 〈◊〉 one thing to be denominated aforehand by God who fore-seeing how it will be oft calls those things that yet are not as if they were loved and ●ated Respectively before or good or evil be actually done or the doors born with Reference to the good and evil he fore-saw would be done in time and another to be abs●lutely and actually l●ved and hated not onely without any reference or respect to good and evil fore-seen that it would be done but also before the Subject and doers thereof are in rerum natura as yet in so much as any actual being 2. That those two Persons were Types of the two Seeds that and not Persons but so as they are the Children of one or t'other are the only absolute unchangeable Everlasting Subjects of Gods peremptory in alterable and Eternal decrees of Election and Reprobation viz. the Seed of the Woman and that of the Serpent which the Seed of the Righteous who are ever blessed and the seed of evil-doers who are never to be Renowned are respectively born of and adhaering to 3. That though they will needs mis-understand it as spoken of those Pers●ns only yet it is not poken of two Persons only but it is spoken of the 2 Nations that strove in the womb of Rebecca and the two manner of people that were to go forth of her bowels viz. Israel and Edom which two Nations also but that what is most Right is mostly a Riddle to them they might Read as born after the flesh were Types yet of a more Mystical and spiritual Israel and Edom then they are yet well acquainted with as neer of kin to Esau that is Edom as they are in G●ds Account both in name and nature 4. That Gods loving one and hating t'other of these was as is most evident in the Letter Mal. 1.2 4. not without but with respect to evil and not evil fore-seen to be done in time for on the Account of Edoms Mountains being the border of wickedn●ss as Iacobs were not they became the objects of Gods hatred and a people against wh●m the Lord hath indignation for ever 5. That there was no such thing as Iacob have I loved

is not of Faith yet when thou lookest with clearer eyes who canst now see with no better then thou hast thou wilt see that he no where opposes grace and Gospel good works ●aith and the works of Christ in us Faith and the fruits of the Spirit of which Faith is one much less as thou fai●est Faith and it self as a work but joy●s all these in One as God and Christs single and singular gift of grace to us under the Gospel as that one perfect and personal Righteousness by which as a cause thereof we are made meet or worthy to be justified in his fight by which works that of Faith together with them justifying us as a work as well as an Instrument to receive Christ and his other operations wrought in us by it all b●●sting as blind as thou art not to see it is Eternally excluded forasmuch as both it and the rest are a gift as well as works given to us by him to perfo●m For which the glory belongs onely to the giver and not to the receiver at any hand T. D. thou sayest as p. 25. 1. Pamph. the Scriptures attribute our Iustification to the Righteousness of Christ in the same sense that they deny it in to works Rep. That 's true if by the Righteousness of Christ thou intend the Righteousness of his working in us and by works those works of our working without him but utterly false if by his Righteousness thou mean what he works without us and by works what works we work onely in him for the Scripture attributes Our Iustification to this latter as to the former it attributes his Own of both which he beinh the onely Authour not unto us O Lord not unto us at all but to thy Name onely be the pra●se who dost not as thy supposed Ministers suppose meerly that thou dost but far be it from thee so to do Shall not the Judge of all the earth do Right First count men just that are unjust in this world and not make them so till the World to come but first justifie the ungodly from their ungodliness and make them Godly and then countest them to be such as thou hast made them But awake O ye divine Diviners and see what a dream you are in who deeming the Lord to be no other then like your selves imagine your selves as pure in his as you are in your own eyes though ye are not yet washed from all your filthiness nor yet believe you need be so in this present world whereas he that condemneth the Iust and be that justifieth the wicked in his wickedness and I crow God is not an Abomination to himself both these are an Abomination to the Lord. And hence is one ground of your so miserable a mistake in that ye take as ye confess your selves Iustification in its meer forraign and not in its neer and proper signification viz. a counting and not a making of them just who are not so whereas Iustifica●e and Iustificari is Iustum facere and Iustum fieri to make and to be made just properly and p●imarily and then consequently and secondarily to think and to be thought so but you fleeing afar off in this and many more points from proper names into forraign acceptations that ye may be as far as may be from such Truths as most torment you will needs in this world at least have the words to justifie and be justified sanctifie and be sanctified to import and found forth no more then injust●m improbum justum Sanctum putare putari justificare sanctificare ri in no wise to be Ex injusto improbo justum sanctum facere fieri as if in this life God having somewhat else to do could not well have while to make people Iust and Holy and therefore they being also well contended so to be left did agree to leave them to the liberty of their lusts under some certain toleration to live in them and yet to think them Iust and Holy in the mean while notwithstanding and then hereafter when men are more willing to it and himself a little better and more at leasure to do it to make them Iust and Holy by some P●pisb Purgatory in the life to come But Friends have a care however of what you do in this case which is of no less then Eternal Consequence to your immortal Souls for assuredly let Paul and Iames himself Iam. 2. determine it if you will whose sence T.D. thinks he hath 〈◊〉 on his hand yet you will find it so that ye can be no further justified then ye are sanctified in the sight of either God or men that are after the heart of God yea if a man say he hath Faith and have not works can Faith save him Can it profit him Is it not dead Yea knowest thou not O vain ma● that as the body without the Spirit is dead and can do nothing so Faith without works is dead also Is it not made perfect by works Was not Abraham and others justified by works See ye not then that by works a man is justified and not by Faith onely Yea quoth T.D. approved by men but not absolved and accepted of God by works Rep. then let Paul speak Rom. 14.17,18 The Kingdom of God is Righteousness Peace and Ioy in the Holy Spirit he that in these things seereth Christ is acceptable to God thereupon surely as well as approved of men Though therefore ye dream pleasantly while ye are awake and bless your selves saying Aha I am warm I have seen the fire becau●e in the Letter where ye read by the halves singling out of it what best suits with and serves your sinful desires and leaving out what serves to the crossing of your carnal lust and corrupt affections you have been flashily and more shalowly then solidly read of a Declaration of a Righteousness and good works of another even Christ whereby onely men can possibly come to be saved never heeding at all that this Righteousness of that other is to be wrought in the Saints by him who wrought it first in his own Person before ever they can be justified by it and their Salvation truely wrought out by it which we confess is to be wrought out by it alone and not by any that 's meerly mans own yet when ye come to see what a meer painted Paradice ye have been led into by that false flash of your justifying Faith without works concurrent which is but the fruit of your affectionate fancy which would fain have it so that you might be saved by Christ and yet serve your selves you 'l find that you and your whissling faith have in all this been but as Ig●is fa●●●●● going before and Ignoramus fa●●●●● following after And though to Ring back a little to you here to the Tune of F.Os. Talk Mutaris murandis about this matter of Attonement with God by the blood of Christ p. 125,126,127,128 of his English Pamph.

which is the Power of God the Scriptures tells of which who erres from and are ignorant of as the Schollars and Scribes are more then any do erre not knowing the Scripture they scribble on any more then it the Letter is too weak an Engine to set to rights what 's what 's out of order and a Standard which men that lean to it as to that intent find to be but a broken staff that not onely fails their expectation of support from it but also wounds them more and runs into their hands Witnesse the wosul work that the Worlds Ministers make in it for all their Scripture who for and about the Scripture and their sundry silly senses about it self and meanings made of the holy matter that 's plainly made out in it make more havock of whole Nations by stirring them up to war about the Scripture in their wild wisdom wicked wils then ever could have been in Christendom if the Scripture had never been among them at all What wasting devastations and calamity hath been in Germany not onely betwixt Protestants and Papists but also by Protestants i.e. Lutherans and Calvinists within themselves and wherefore but for their divided thoughts upon some few Texts of Scripture And what Errors Heresies straglings from the Truth which is but one and from the true Light the Scripture calls to Did ever any sorts of erring men among whom the Clergy that commonly cryed Whore first have been the chief run out into error in the Christian world who have not pretended at least to own and to be willing to be tryed also by the Scripture Yea the Papists for all their infallible Chair will and do ever when they plead it against Protestants professe pretensively to prove it by the Scripture having a sense for every place to serve their own turns as the Protestant Clergy to serve their turns have another And howbeit it hath been thought in the Protestant part of Europe that all would be unity it self among them and so 't is as to make one against the Pope since men fell from that infinity of imagination and invention which was and was capable to be eternally fed with the endless fuel which the unerring Breast and boundless treasure of tradition could easily finde for it and betook themselves more singly to the Scriptures marching from Rome under the conduct of the purity of the Originals as thou speakest p. 207 of the Scritures yet what multiplication of divisions for want of coming to the light which is but one in all and in which alone all true unity is had and held with God and one another 1 Ioh. 1.5 6 7 8. rather then any diminution thereof hath fell out in your Reformed Churches as ye call them 〈◊〉 all the Scriptures being so all in all among them so that like the Serpent Hydraus hundred Heads whereof when Hercules cut off one two grew up after it in the place as soon as one controversie among the Reform'd Clergy was hoped to be ended though I know none was ever truly ended yet by all the Synodical designs that ever were on foot in this Nation or any other so that we may truly say of every Synod of Divines that hath yet fate Quis Synodus Nodus Patrum Chorus Integer Aeger Conventus Ventus Sessio Stramen Amen Many new ones began that like new fresh Hares starting upon tired Hounds that have been hot in the old sent have run them all out of breath or if any evil of division in one thing hath been put to an end it hath been but a preparative to a greater breach among the Protestant Clergy and all their creatures and still Finis alterius Mali gradus est Futuri Yea I may say of thy Scriptures as thou pleads for them J.O. to end all strife withall as I may say of our English Oaths impos'd upon poor persons to the impeaching themselves when they come before our crooked Courts in Case of Tythes viz. that the Oaths given on pretence of ending all strife are in truth given by the Judges to begin all strife with For if an honest man will not swear how many Eggs and Pigs and Pears and Plumbs c. he hath had for so many years past they will not permit him to plead at all or strive in his own defence against his Persecutor In like manner it is with that which thou exhibit'st to men in order to the ending all Divisions and Disputes viz. the meer looking beside the Light within into the Letter of the Scriptures which is so far from finishing any strife that it feeds vain foolish loose mindes such as thine that hates the light none else with fuel and furnishes their fancies with matter for many more strifes then they would find cause for if they kept to the Light within alone for their learning or at least so as in that alone to look into the Letter where such as learn at the Light may read their own Yea dark minds diving into the Scripture divine lyes enough out of it to set whole Countreys on fire as the Divines have ever done And as to the purity of the Originals under the Conduct of which thou saist ye went from Rome wishing none may return thither under pretence of their corruption I say the purity of them which thou pleadest in that height thou dost is but pretended and that more or less corrupted they are to the contradicting thy self thy self art forced to confess p. 167. as is shewed above but be they as they are or how they will be pure or not pure to a tittle as thou assertest them they are so far from relieving you in your wearisom wrathful strifes that cum nemini obtrudi potest itur ad me may your Original Text say when the Divines can have leisure to cease a little from their strife about the holy matter and Doctrine of it then rather then sit still and be quiet or be idle from their common Calling which is contention they 'l role Sysiphus his stone and be at wars and tear one another about the very Letter and their Original Transcripts of it and try that out tooth and nail whether they be true or no in every Letter Tittle Point and Iota as they were written as the first Yea O curas hominum though for truth and wisdom and the Scriptures sake which I own and honour as holy just and good and of precious use to such as know and obey the truth I am become such a fool with them by answering them according to their folly as to make this one Ski●mish among them about the Scripture that I may bring some of them to the truth and light of God in them in which only the union is that they may cease henceforth from their stirs strifes which light til they turn to I testifie to them that their way is as slippery places in the dark in which they will be driven on till they fall therein that

not Accusatum but Accusantem Reum confitentem not the falsely accused but the falsely accusing Malefactors own confession to his own confutation and confusion that the position was asserted not in the same Termes in which at first he related it to be asserted in so that what need any further witnesse for ye your selves of all sorts that read T. D's book may read the truth in his own Testimony but if any finding T.D. so fickle as to say and unsay judg him not fit to be heeded in what he sayes whether against me or against himselfe and will needs heare what others say in the matter whether I affirm'd OUR good works or Good works only Meritorious I need not trouble the world with the summoning in of more witnesses since fas est vel ab hoste doceri such as T.D. hath appealed to himselfe shall stand for me for as T.D. sayes p. 58. to the proving of T.D. to be a lyar in what he sayes p. 14. that 't was Good Works so H. Oxenden I. Boys N. Barry T. Seyliard C. Nicols agree in their witnesse with him and for ought I find as he sayes p. 58. So they say all and he that will not beleive them doth what in him lyes make them to be lyars like him as well as T.D. in gain-saing p. 14. that truth which himselfe and they with him do all assert p. 58. does not only make himselfe a lyar but also what in him lyes abuse not only me and himselfe but all them also so as to make them seem lyars also together with him Now then T. D. Let me expostulate with thee a little on thine own and thy freinds behalf couldst thou not b●ly me in some better way then that p. 14. whereby thou givest the lye if men were such fooles as to beleive thy single self before thy selfe and 5. witnesses both to thy selfe and them all in that truth ye all 6. testify together p. 58 if thou wouldst in no wise spare me who can expect no sparing but rather a shooting out of your poysoned arrowes against me even lying words who also can and do forgive thy forgery so far as it reaches only to the ill reputation of my selfe yet thou mightest have been contented to have spared thy friends thy Gentlemen and Ministers who as thou saift of them in thy Epistle to the Reader are Witnesses of the Termes of the Questions agreed to by the Qua. to free thee from the suspition of a partiall Relato● so as not to have laid them lyable to suspition of lying by thy lying p. 14. against thy own and their true Testimony p. 58. or if not them yet at least have spared thy selfe so far as not to have stained thy self and thine own reputation and not have subjected thy selfe in the hearts of all to not only a shrew'd suspition but welny a certain censure of forgery so much as thou hast done in handling thy ill matters no better and making thy invented evill-intending Tale hang no more handsomly together then it does for which how far soever I forgive thee and thou in favour to thy selfe mayst possibly give pardon to thy own selfe supposed Saintship as freely as thou dost to David and all Saints in theirs in thy own foulest faults and abominations yet every Reader that loves the truth which thou hast wronged will remember and not so readily forget how eminently the Lord hath left T.D. in his envious undertakings to manifest the Qua. folly to all men instead thereof most palpably to manifest his own neither when the Lord●ises up to visit and to reckon and to enter into judgment with him for it will the seeming Saint without confession and forsaking so easily as he supposes find from him the forgiveness of his falshood Henceforth therefore T.D. take heed of lying at all to thy own hurt or if for want of love to it thou must needs bely the Truth and its Children for which wo and no lesse then the Lake must be thy Portion yet for thy credits sake a while have a care another time of lying so directly against thy self but remember that Opo●te● mendacem esse memorem it behoves a lyar to have his wits better about him then thou had'st in this busines least by going about to wrong another a great deal he do not only in foro Dei but hominum also before men wrong himself not a little as thou hast done who at this time was●t not thy Crafts-Master so much as thy Craft was thine to catch thee in the Snare which thou laid'st and to pull thee into the pit and draw thee down into the ditch which thyself digg'dst for another for though thou travailedst with iniquity and conceivedst mischief and broughtest forth false-hood against thy fained-foe but unfained friend S.F. yet is it in such a foolish unsubtle manner that the mischief of the Serpent who was scarce like his cunning-self in the mannaging of this matter returns and so it ever must till it be bruised let him lye never so wisely upon his own head and his violent dealing and viola●ion of the truth comes unawares upon his own pate So Honi Soir qui mal perse evil still to him that evil thinks and howbeit fallere fallentim v●x est fraus as they speak for a man to deceive himself in that very thing wherein he hoped to deceive another is one of the most honest and harmlesse peices of deceit that I know and the least of all to befound fault with yet so it hath happened to T.D. in this one peice of his Arche●y against me and the Truth that he hath as he saith he intended to do p. 50. beat the Devil at his own weapon and outshot him in his bow yea and overshot himself so exceedingly al●o as that Not aiming right when he bent his Bow To shoot at a Pigeon he kild a Crow That then I affirmed good works to deserve Iustification I own and still affirm the same but I deny that that I there affirmed and here I affirm that I then did and still do deny the Papist best works which are not good what ere they call them to deserve Iustification or OUR own best works either who know no good works that we have but what Christ who works no evil works by his power worketh in and by us which as they are done by him in us are not ours but distinctively from ours 2 Tim. 1.7 Tit. 3.5 called his and as they are done by us throw his power in us are called our works Isa. 26.12 for as he doth them in us Mat. 10.20 2 Cor. 13.3 1 Cor. 14.25 and worketh in us both to will and do them they are truly his and as we work them in and by that power he gives may yet not in such sense as what we do of our selves be called our own Phil. 2.12.13 yea if we speak of what good works Christ did in that person only in which he appeared at Ierusalem

while we witnesse not the same done by him in our selves we cannot call those works OURS to justification more truly then Papists can who beleive as well as Protestants what he there did though they never look to do the like Quae non fecimus ipsi non ea nostra voco What he did in that person and not OVRS is his only yet and not OVRS but if we speak of what we do not only in our own persons but our own wills power and wisdom abstract from him and the leadings of his Light and Spirit I say Quae sic fecimus ipsi haec ego nostra voco these I call truly and only OVRS and so doth the Scripture Rom. 10.3.4 Phil. 3.9 and as for what OVR persons do in his light according to his will in the true movings of his Spirit and by no other but his own Power Quae nos fecimus ipsi sic ea nostra voco these being partly ours though principally his I have a liberty from the Lord truly enough to denominate by that name of OVRS yet as 't is fit he should have the perheminence as to the name who is not the cheif Actor but the only Author of them I rather chuse mostly to call them His though done in and by us and so again Quae nos fecimus ipsi vix ea nostra voco So there are 1. good work which are only Christs and not OVRS and and by these he deservedly stood justified in the sight of God in his own person which if he had not done and had he sinned he could not have done he could never have bin a high Priest able to justify others or sufficient to save to the uttermost such as come to God by him for such a high Priest it became us to have who is holy harmless undefiled and seperate from sinners himself or else he could never seperate sin from us Heb. 7.26.27.28 2. Again their are good works so called which are only OVRS and not Christs and such are all the best that we work without him of our selves even all our own Righteousnesse and Righteousnesses which are as an unclean thing as a menstru●us Rag Isa. 64.6 as dung and losse and not gain nor any way profitable to save or deliver Isa. 57.12.13 Phil. 3.4.10.10 And by these though done in mans willings and runnings in a way of outward conformity to the letter of the Law shall no flesh ever be justified any more then Paul was for these are not Christs all whose works are meritorious and acceptable to God and deserving no Condemnation that I know of and consequently deserving iustification before God but mans own Righteousnesse as that of the Iewes was Rom. 9 32.10.3.2.3 and Pauls was till he came to the Light though for want of coming to the Light T.D. in his dark minde saith Paul had no righteousnesse that was not Christs p 22. is meritorious of no more acceptance then Cains Sacrifice had which was iustly and deservedly rejected because its the evill doer still that does that good which God what ere the sinner calls it accounteth evill 3. Again there are good works which in different respects are called truly enough both Christs and OVRS viz. OVRS as done in and by Our persons Christs as done only by his power in us and by these last call them as ye will Christs as done by him in OVR persons or OVRS as done by us in his power is the justification of all that ever were or shall be justified both deserved and effected and not by what he did without them in that single person that once liv'd and dyed at Ierusalem while the same righteousnesse was and is not by that same power of his fulfilled within themselves and so 1 st detesting all that as Rotten Rags that 's done by meer man without Christ and disowning it utterly as giving no influence to mans justification both honouring and duly owning all that righteousnesse that was wrought by Christ without man as perfect pretious glorious acceptable to God unspeakably usefull to us and truly meritorious at least to his own justification that he might become as el●e he could not a meet Mediatour for man this 3d. and last I own only as the meritorious and perfectly effectual cause of mans justification and howbeit T.D. is so blind as to deny our satisfaction by that righteousnesse whereof Christ is the Author p. 23. and to beleive that he that holds justification by this righteousnesse of Christ that 's wrought in the Saints by his Spirit cannot be saved p. 38. For he owns this sentence there for truth viz. that any man that holds that principle of being justified by a righteousnesse within us living and dying i● that principle cannot be saved Yet I not only say but see so much and hope as great a Malefactor as T.D. p. 54. makes me for it to make any save such as seeing will not see to see the same that he cannot be saved who holds it not but looks for Salvation in that Gospel which T.D. Preaches of a Iustification by a Christ onely without him and that he may fill up his floutings at it and compleat his cursing of it in the same Phrase he sc●●fingly renders my speaking this Truth in at the Dispute p. 28. I say again to all People That Gospel which T.D. and his fellows Preach of Salvation by Christ without them without the Revelation of Christ and his Righteousness within them will not bring men to Heaven Indeed People it will not And this is that I am to have the second Talking with T.D. about before I come again to I.O. viz. this point of Iustification whether it which we say is by Christs Righteousness and Good Works alone and not any thing that is done by us simply as of our selves be by the Righteousness of Christ without us onely as T.D. saith it is or by that which he performs in us also by the sam● Power as we affirm it In the Prosecution of which matter which way soever the cause should seem to go in the Consciences of such as are considerate yet to the eye of every ordinary Observer of him T.Ds. weaknesses and absurdities are so gross and obvious that he that Runs may Re●d them sundry of which I shall give the Reader a taste of as I go along that he may know how to Relish him in the Rest. Hear then O ye deaf look and see ye blind Believers and Admirers of T.D. and his applauded Pamphlet how he to turn his own Terms to G. W. p. 24. upon himself interferes and cuts one leg against another and is not sensible of it and how he contradicts and confounds himself and that so closely cunningly and curiously that neither himself nor any of those who look like himself without their eyes can see it though to all others I confess 't is easie to be or rather hard not to be discern'd T. D. Tells the world that the Terms of the Question were

shall be justified Three or four more of T. D.'s in comparison of what we might expect from him in satisfaction most unanswerable answers to such Arguments as were urged by us in proof of Iustification by the Spirit of life and grace of Christ in us and by his fulfilling the Law in us throw the condemnation of sin both in and cleare out of our flesh and by our walking not after the flesh but after the Spirit as a cause that gives Right and Title to it I shall speak a little to and then dismisse T.D. as to this point till I meet him again in other matters about which he joyns in with J. Owen with whom I must come to joyn again too by and by about the Scripture and the light and some other things least he thinks I am lost in this long bout with T.D. So as to be run quite away and never meane to come at him any more The 4. Scriptures alledged and out of which it was argued in proof of the point above said were I Cor. 6. II. Rom. 8. 2. Rom. 8. 4. Tit. 3. 7. To the Ist. And such were some of you but ye are washed but ye are santified but ye are justified in the Name of the Lord Iesus and BY the Spi●t of our God whence 't is to be observed that the Corinthians are said to be justified BY the Spirit T.D. Replyes I might say that perhaps that Clause should be referred to sanctification which is in a more appropriate manner attribu●ed to the Spirits efficiency as if the words had been but ye are sanctified by the Spirit of our God and he gives his instance for the transposition from Math. 7. 6. give not that which is holy to dogs neither cast your Pearls before Swine least they trample them under their feet and turn again and rent you where turn again and rent you is to be joyned to the dogs quoth T.D. for as Swine do trample under their feet so dogs do ●ly upon a man or teare him down or else justified by the Spirit may be meant of the Spirits application I mean quoth he the 3d. person is the Trinity not of the work of grace whereof we are the Subject Rep. To all which I Reply thus Ist. let the Reader observe how T.D. dances between two and serves the turn of truth against I.O. who blames the Qua. and others for denying the Text of Scripture to be such a certain immoveable stable 〈◊〉 Standard Touchstone of all truth as he contends it to be and for calling it a Nose of wax not infassible because flexible to every mans fancy while the said TD by his twining it which way he finds will fit him best proves it so to be no lesse then practically to our hands yea quid verbis opus est cum facta loquuntur doth not T.D. make a very Nose of wax a Lesbian Rule a meer peice of lead of the letter a Reeling Rule in unstedfast standard when he plucks it to peices as he pleases and makes many meanings of it and then out of them still takes that that best takes with him and makes most for his own penurious purpose for sometimes he turns one Text into two senses and when he hath twatled one Text into two senses and is so betwatled in himself as not to know which of the twain to betake himself certainly to as the Spirits sayes it must be either t'one or t'other or it may be either this or that thrusting out the third be it nere so plain and obvious if it clear the Qua. cause when indeed exclusively of the Qua which is most right and true its neither this or that nor t'one nor t'other witnesse the Text in hand sometimes again gives three senses to one Text witnesse Ioh. I. 9. to which position of Christ that true Lights enlightning every man that cometh into the world he puts three viz. p. 6. 1. Every man that is enlightned 2. Some of every Nation and 3. p. 36. Everyman who is spiritually enlightned to which three I.O. who joyns with T.D. in one of his three saying everyman is not spoken absolutely of all and every man but with Relation onely to the Elect whom he is gratiously pleased to enlighten being not contented with that one single simple sense doubles his Files and adds a fourth sense more nonsensicall then all the rest which as senselessely he serves from that Scripture phrase as 't is in the Greeke viz. not as the Qua. speake Christ enlightens every man coming into the World but thus the true light coming into the World enlightens every man making the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which but that considering the order and placing of the words in the Greek it s far more cleare that way wherein it s construed by the Qua. considering its Analogy as so with the whole scope of the Scripture also might with more colour then now it is be wrested the wrong way as it is by I.O. and be construed as c●ookedly as 't is by him but as much as he hopes to overtop the truth with standing upon the double construction of a Greek Term yet he cannot by all his taking so much thought about it add one Cubit nor yet an irch to the Stature of his 〈◊〉 talk from that Scripture but rather pulls him self a pegg or two lower if though yet we will not we should grant him his will in his own way as to his double cause both about the letter and against the light For if the Originall Text may be so doubtfull as to be truly construed two ways in one phrase or place How fit such a flexible thing is to be counted the onely stable and infailible guide as he pleads it to be to meet fallible men a more foolish wise man and silly Scribe then I.O. is cannot but se● And as to the true Lights enlightning every man which he impleads thereby what gets he if we grant him his own improper exposition for whether we read the true Light enlightens every man coming in the to world or the true Light coming into the world enlightens every man it amounts to one and same still and both are Tanta mount to no lesse then what the Qua. stand for and I.O. and T.D. against viz. that the true light which is come into the World Joh. 3. doth enlighten every man that comes into it So here 's more then a good many viz. 3 by T.D. and 2 by I.O. whereof one is of the 3 and t'other a fourth beast divers like the fourth in Daniel 7. 7. from all his fellows that is to say between them both 4 meanings in all made of one Text which 4 mean all together to exclude the Quakers fift as an odd one though the onely true one that without mincing and pinching in the mind of the Spirit is there intended in the Text by the Spirit

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 another 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 't is 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 refusing 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 succeeding 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 iniquity 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 righteous 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 required at the hands of Cain and his seed that hath shed it in this very Generation 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 condemnation 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 fruition 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 Pharoah himself whom he destroyed for so doing that punisht men for not making 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 believe 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 remedilesse 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 ordinary 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 consideration 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 maintain 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 contradictions 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

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 't is 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 believers 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 righteousness 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 nothing 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 perfect and not only not perfect but abominable also wicked sinful filthy 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 above but rather an abhorrency in the sight of God by what person soever 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 person no such acceptance as Righteous Abel and his had because at that time he was an evil doer and then 't was 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 prayers 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 himself deems those and theirs to be good and righteous which in themselves inhaesive are nothing lesse but saving that contrary account T. D. supposes God to have thereof really rather evill and unrighteous 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 accepted 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 acceptable Sacrifice then that of Cain and his wicked Race by which they obtain 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 Testimony 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 himself 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 blamelesness 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 Conformity to the meer outward Letter or Law of a Carnal Commandement in matter of external Ordinance which yet to the full was as