against the Truth do so mangonize among you as to make neither 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 exâ—â—â—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 hâ—â— est naturalis propria niseparabilis mentis conscientiae vis efficazia eculus and yet p. 77. light is not eyes acies meâ—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 â—â—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 aâ—que ad renovationem gratiae non naturales atque ita ad creationem pertinere apparet c. It appears that the light and illumination 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 enquire 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 honesty 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 constructions of Scripture will be preferred by honest people before a four-fold improper 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 honestly and plainly truly and properly without dissimulation every man indeed as 't is 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 enlightened 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 overshot 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 duties 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 interpretation 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 every 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
and admonish others according to Col. 3.16 which Text also thou understandest Ex. 2. s 13. and T.D. too p. 31. of his 1. Pamph. of the Scripture or Letter without and that the Word that Christ speaks to every man in his own heart and conscience whose voice and word and Gods word also his sheep hear and such as are of God when others do not cannot because they will not Joh. 8.43.47.10.26 27. is that which leaves without cloak or excuse in their sins Joh. 15 22. and that the Word that God by Christ the Light and Christ by his Spirit and Light in the conscience speaks is that which who so beleeves in and hears abides not in darkness or errour but comes to know the truth that sets him free from the law of sin and death and brings to life and who hears not or hears and beleeves not or receives not but rejects shall be judged by at the last day according to Joh. 12.46 47 48 49 50. this I do not deny for this is it and not the Letter here as it is sometimes used as the Lights instrument which was never in the heart how much less the letter chiefly only authoritatively exclusively of any other Revelation by the Spâ—riâ— and Light within aâ— thou spitteâ— it out to wâ—ich Letter yet pag. 87.83 86 87. thou â—o 〈◊〉 all those powerful properties which dive into the hearts coâ—scienceâ— and secret 〈◊〉 of the 〈◊〉 of men whether they ever saw read heard or heard of the Letter yea or nay Judges sentences them in themselves convinces tesâ—ifies conquers kills men converts builds up makes wise holy obedient ministers consolation in every condition to whom it is due and as thou sayest intending it of the Scripture which is peculiar only to the Light within the heart the Scripture speaks of guides teaches directs determines judges in and upon men in the Name Majesty and Authority of God also I deny not but the Word of Christ spoken by Christ himself in the conscience is that which is effectual to purge the conscience and cleanse the heart that it may bring forth fruit to God and the way accordin to Ioh. 15.3 where he sayes Now ye are clean through the Word that I have spoken unto you and according to that of Paul Eph. 5.26 who saith Christ cleanseth and sanctifieth by the washing of water through the Word and that of David Psal. 119 9. who saith that the means by which a young man may cleanse his way is by taking heed thereto according to Gods word which Word of God also he sayes vers 11. he had hid in his heart that he might not sin against God which inward Word of God that is so abundantly spoken of as I elsewhere shewed in that 119. Psal. that there is not past two of three among those 176. verses of it in which it is not mentioned as to iâ—s efficacy excellency usefulness profitableness and power under one name or other of either Testimonies Statutes Judgements Precepts Law Commandements c. all sounding out one and the same is stiled for it was not an outward Writing with mens hands he there means vers 72. The Law of Gods mouth and 88. the Testimony of Gods mouth intimating that which came more immediately from God to him in his heart then the Writings of Moses could do even out of his own mouth in him whom he and Habakuk 3.1 and all the Prâ—phâ—ts excepâ— the Word-stealers heard what he would say in them Ps. 85.9 Jer. 23.16 receiving from his mouth stood in his counsel the Light within That that Scripture Joh. 8. is true of Chriâ—ts words in what it speaks of them and the rest that are suitable to it I deny not but that either it or any of them by God or Christs words or saâ—ingâ— intend the Scriptures without at all much more altogether exclusively as thou talkest of the Word Spirit and Light within and the Revelation of minde and will of God thereby immediately in the heart this I utterly deny affirming that the internal Reveation of his minde to men by his own â—oice from his own mouth in their consciences is that which is mainly yea only and altogether intended in them yea and in some not to say all of them exclusively rather of the Scriptures as which indeed are not the Word or Words that are declared to effect those precious things but are only outward Writings of spiritually inspired men who witnessed its efficacy in themselves that declare those precious things which the inward Word effecteth And the like I respectively affirm and deny as concerning that other Text Jer 25.29 of thy own alledging where God saith of his Word it s a fire and a hammer that breaketh the Rocks in peeces denying it utterly to be meant of the Writings of the true Prophets out of which the false ones stole the words they preacht and then ran and said Thus saith â—he Lord declaring in his name when he never spake to them nor sent them when like the Scribes for all their telling things as the Word of the Lord as they read this or that in the Scriptures they had never as any time heard his voyce nor flood in his counsel nor received nor marked his words as coming out of his own mouth and affirming it to be meant of the Word of God ministred immediately by his own voice in the conscience which is said to be accompanied with the like mighty effects in the hearts of wicked sturdy proud haughty minded men that are likened to Mountains and Rocks against which the Lord comes in a way of terrible storms and thunderings which prepare his way 1 King 19 11 12 and to lofty Cedars of Lebanon and strong Oaks of Bashan Isa. 2.12 to the end in Psal. 29.3 4 5 6. c. where it is said The voice of the Lord is upon the great waters or peoples Rev. 1â— 15 The God of glory thundereth the voice of the Lord is powerful full of Majesty breaketh the Cedars divides the flames shakes the wilderness makes the â—lindes calve discovers the Forrests and that its of this and not the Letter which men steal nad call the Word is evident by the verses about it where the Lord declares himself to be against the Prophets that steal and tell and sell what they read in the true Prophets writings which they wrest according to their own dreaming thoughts into sinister senses and to tell lies and dreams and divinations of their own brain for truth which stoln ware though they vent the same word which they read in others writings not receiving and uttering as from Gods own mouth God calls but the vision of their own mouth and the Chaff which is nothing to the Wheat and not the other vers 21. Moreover as to the other of thy Texts I am yet in hand with viz. Jam. 1.2 1 Tim. 4.16 Heb. 4.12 Psal. 119.105 Isa. 55.10 11. All which thou urgest in proof of one and the
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 â—n the woâ—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 exception 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 render 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 Nations â—f a few Families Tongues and People and then I 'le carry the boundlâ—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 individual 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 enlighteneth 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 themselves with Nempe velle suum cuique est nec voto vivitur uno every man his own will even what opinion he pleases Quot homines bis tot sâ—ntentiae as many 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 never 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 â—oyâ—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. 'T is 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'â—e their Rulâ— 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 â—â—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 It s 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
same Fate in that kind hath attended this of mine which hath ever yet attended both the Scripture and His I. T 's and all other Books too of any Bulk in their passage through the Press As for the Faults that have befallen this as they are not very many considering the greatness of the Impression and the smalness of the Print so they are too many to passe altogether Unmended Unminded Unmentioned also Whereupon excepting such as being more gross are with a Pen already rectified to the Readers hand of such as are not mended I shall mention some wishing Him to mend the rest in his own mind Yet some of these hereunder noted were espied and amended before they were wrought off wholly at the Press In the 1. Exercitation page 24. line 13. read Kings p. 28. l. 18. r. stout standing p. 70. in the Margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 80. l. 10. r. there p. 90. l. 3. r. life p. 116. l. 31. r. if all p. 144. l. 15. 16. r. more then good ones evill once for more the good ones evil which is set twice ore In Exerc. 2. p. 12. l. 30. r. thou shootest p. 66. l. 11. 12. r. live in sin p. 137. l. 21. r. Rounds p. 164. l. 33. r. and l. 35. r. such silly In Ex. 3. p. 5. M. for emulâ—ate â—enuclâ—ate p. 35. l. 7. r. stirs strifes M. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64. M. for ut r. at p. 37. mar r. divinus p. 312. mar r. Scripturae Author p. 132. l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 136. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 13. r. upholder p. 141. l. 5. r. for the Scriptures l. 14. r. malicious p. 154. mar r. Synonimous p. 174. l. 8. r. more then thâ—se p. 187. l. 17. r. streining In Exerc. 4. p. 3. 1. 12. blot out we p. 9. 1. 20. blot out of p. 13. 1. 17. r. no indirect l. 39. r. but by p. 133. l. r4 r. Apage p. 16. l. 18. r. and in p. 205. l. 9. r. denomination p. 221. mar r. Israél Midian Ahaz In the Appendix p. 24. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the two sheets at the end p. 1. l. 18. for have have r. have Sundry more Typâ—graphical Errors probâ—bly there are uncorrected then I can on a sudden cast my eyes on by some of which possibly the sense is interrupted but of all that are I may safely Say with I. O. in his Vindication of the Entireness to a Tittle of the Originall Texts bate all such as are Evident mistaâ—es consisting only in superfluity and redundancy of unnecessary â— deficiency of words necessary to the sense of the place that is to say Aâ— of what sort soever and then there will be few or none at all In a word Let Every Reader do the Printers that wonted Right of Winking at their wonted doing Wrong And as I by their Failing have fallen under the Common Fate so I ask no more but that Common Favour of Non-Imputation of their Faults to Me â— as Mine Typographi â—e Reputentur Amici S. F. THE PREFACE John Owen who hast been stiled Doctor in Divinity and Dean of Christ-Church Coll. Oxon. and Thomas Danson stiled M. A. Minister of the Gospel at Sandwich in Kent and late Fellow of Magdalen Coll. Oxon. I Have taken a view of three books of you two lately extant against the People commonly called Quakers namely of thy threefold Thing I. O. or double-tongu'd piece of Divinity doings about the Letter and the Light lyingly relating in other parts of it partly and in its Latine part principally to the Quakers Also T. D. of thy two little fardâ—es of much falshood generally superscribed with these two untrue Titles viz. 1 The Qua. folly made manifest to all men in Auswer to R. Hub. 2 The Qua. Wisdome descends not from above in Answer to G. Whit. replying to the other For the Truths sake which now lies at stake openly between you two and them I am minded as moved in way of Reply to say something to both your Books and to your selves and the world also about them I intend not a total Translation of that forraign Language wherein that foresaid Latine part of thine I. O. in which thou fight st most fiercely with thy fore-nam'd Friends was written so much of that shall serve as will serve the turn of such Truths as I hâ—ve plead against thee in the service of nor a total transcription of either of your books they are not worth it not yet an Answer to every falsity that is found therein Hoc opus luc labor est they are more then my measure of Arithmetick can easily reach to reckon up But a due Expostulation with you both on the Quakers and the Truths behalf an Animadversion of some at least of those many absolute absurdities follies confusions false doctrines flat contradictions to yourselves which are eveâ— and anon therein uttered by you a Subversion of your Topsie-Turvies who set the chief things ye have to do withall Aâ—chi-podialiter as it were with the heels upwards a Blowing away of those blasphemies lies calumnies opprobrious titles disdainful subsannations unjust accusations spiteful aspersions abominable abuses breatâ—d out by you against the people abovesaid whom all that curse shall once see and say are a Seed whom God hath blessed and to be short an Examination of many such matters in every part of both your Books how scamblingly soever they lye here some and there some in them as I find bear any reference to the Qua. or to those Doctrines viz. 1 Of Iustification by the Righteousness of Christ in us 2 Of the Letters not being the only Foundation and Rule of Faith and holy life 3 Of the Infallible Spirits Inspiration and Infallible direction of his Ministry at this day 4 Of the Vniversal love and grace of God to all men 5 Of the True saving Light of Christ enlightning every man in the world 6 Of the Attainableness of perfect purity or freedome from sin in this life in each of which ye differ from them and which against you both and your Adherents are held forth by them Sundry false and grosly absurd businesses against the Light and its Children may not improbably be briefly noted as they lye most notably obvious to every common capacity in the nine Sermons of Iohn Tombs B.D. which came piping hot from the Press while this of mine to you two is coming to it put out by R. Baxter which pair of blind Brethren as much enmity threatning and Thunder without Lightning as hath been between them hitherto against each other are it seems like Herod and Pilate now made friends together against Christs Light so as to make one Head though two Horns wherewith to thrust it down if they could for which a Rod a Rod in the Lords hand is already ready for the back of Baxter who and his once Heretical and Heterodox but now Reverend and
that which is set down that is not in thy fâ—rst and that is not already answered by G. W. so that Tâ—y of a Sheet and half under which thou seekest to shroud thy self from the force of his Reply consists so much of References to thy Qâ— folly the folly of which foolish peice is by it self as well as by us manifested to all well meaning men that thou mightest as well have spared thy paines of putting out any thing under that name of a Book at all and have said no more but so viz. for a Reply to G. W. I referr the woâ—ld to the book of mine which G. W. 'sâ— Book is a Reply to insomuch that for all thy pretended care to prevent it every one that is truly a man will judge that like a Child thou hast skipped what thou could'st not Read so as to make any Reasonable Reply to As for Billingsgate Rhetorick its more found among the Scribes that are Scolding Scuffling and Scrambling for such petty Businesses as Muscles and Cockels-shells meer mouldring writings Externall Texts tritling Transcrips Letters pedlâ—ng points Syllables Triviall Tittles and Iota's thenâ—to the Qua. qui nucibus faciunt quaecunque relictis who if they do earnestly contend it is for more substantiall matters the faith that was once delivered to the Saints the Light Truth and Spirit it self ye Priests despise which were long before your letter Text and Scripture ye so scrabble for was at all in being And whereas thou sayest thou wouldest not I say that whether thou wouldest or no thou canst not be so hot as that light of the Sun which now scalds thee and thy fellow scolders about the Scriptures for the more ye foam fret fume fight and labour in the fire of your own fury against it the more the Sun of Righteousness arises daily and shines out to the tormenting of you Inhabitants of the earth that have in the dark night of your Apostacy from the truth slain made merry over the witnesses of God both within and without you and the earth is filling more and more with the knowledge of the glory of the Lord as the waters cover the Sea and the Angels who have the Vials full of the wrath of God are pouring forth of the same not onely upon the Earth Sea Fountains and seat of the beast and the River Euphrates which hath been hitherto the chief fence of the great Whoreâ— of Babylon but also on the Sun it self so that men and ye men called Ministers above all others are to be scorched as with fire by the great heat thereof till ye rather knâ—w your tongues for pain and blaspheme the Name of God as ye now daily do who hath power over these plagues then repent from your deeds to give him glory and though all ye impenitent brood of the Babylonish Harlot band your selves together as it were with one mouth to blow out the light yet is it to as little purpose as if ye should go about to forbid the morning light from appearing when it begins to spread it self upon the mountains T. D. thou sayest That which Iob speaks of the Thief Iob 24.17 Is true of the Qua. If one know them they are in the terrours of the shadow of death Rep. That 's false of us but true of your selves there is one knows both you and us before whom your faces will wax pale and gather blackness ere long while we stand with boldness in his presence our hearts not condemning us of such wicked designs and deceits as are found among your selves T. D. That we endeavour to hide our meaning by doubtful words Rep. I. O. Ex. 3. S. 17. Layes the same falsly to our charge but no wonder that thou T. D. accusest us of that when as Christ himself cannot scape thy censure in that kind for as thou blamest and belyest us here as endeavouring to hide our meaning in doubtful words so pag. 7.1 Pamp. thou sayest It was an usual thing with Christ to speak words of a doubtful fense and that his meaning may be mistaken when his words aâ—e taken in the most ordinary and literal sense and so it would be if by every man we should understand him meaning as he sayes of every individual man indeed how can we look thou shouldst clear us who accusest him But if thou acquit him cease from thy accusing us as guilty for that which if 't were as surely as 't is sure it is neither Christs nor ours at all but your own common course and evil guise must needs as thou T. D. handlest the matter conclude Christ himself under the same guilt together with us but in truth so far as to peddle about the things of God with words of an uncertain and doubtful signification and when mens opinion is shameful and dishonest to dawb it over with deceitful covers and colours not to speak it out â—penly plainly to mangonize it in speeches sewed and patcht together on purpose to darken their Councel by words without knowledge to beware of nothing more then least they should understand and be understood so far as to hide their Councel by doubtful words so far as to speak one thing and mean another to make a shew in words and intend no such matter as they make a shew of so far as not to mean as men say is a matter justly lyable to the censure of hypocrisie and dissimulation we not onely clear God and Christ and the Spirit whom thou chargest as so doing while thou saist p. 6. 1. Pamph. the the meaning of their words cannot be as the Letter doth report it was usual with Christ to speak words of a doubtful sense p. 7. Salvation is offered or tendered by God to such as he never intends it to c. p. 40. 1. Pamph. But also are ourselves as clear from the guilt of it in the sight of God as capable to make it good out of your own handy-works that your selves are the men who are most deeply faulty in that particular T. D. Thou sayest Thou hopest the Reader will not be byassed by our seeming humility sith pride may be the root that bears that branch voluntary humility is the effect of being puft up by a fleshly mind Rep. True enough that pride bears the branch of meer seeming humility but among no men more then such as are used in Rime as the Priest or Clark reads a line at once to them to sing to the Tune of O Lord I am not puft in mind I have no scornful eye when yet for all that profession of humility they are puft up more proud and haughty scorners and dealing in more proud wrath against the Righteous then such as never heard of such a thing as humility from a Letter without as many Heathens have not save what they have seen from the light of God and Christ within themselves and among them that under the lowly titles of Ministers or Servants mount up into the Lordly titles
Esau have I hated said of those two single Peâ—sons of which our intricate Expositors interpret that Text before those two children and single pair of twins came out of Rebeccaes wombe neither doth that Text Rom. 9.11 12 13. say so in terminis as our Academical Arithmeticians usually wrong repeat it for the Text sayes that before they had done either good or evil or were boâ—n either it was said to her the elder shall serve the younger and that 's true enough that he did both in the single Type and the foresaid double Anti-type and it s witnest in the Saints whom the world knows not to be truth at this day that the elder doth serve the younger which was an underling to the elder a great while but of the other it s said thus not as it was said unto her but as it is written Jacob have I loved Esau have I hated and where and when was this written before the two-single Persons of Iacob and Esau were born or had done either good or evil I trow not but if our benighted Seers look again they 'l see it was written by Malachi the last Prophet whoâ—e Prophecy was not before but after they were born and had done all the good or evil they ever did in the body yea so long after all this was written that the mens bodies both were 100ds of years before that both dead and rotten And to inculcate this a little further let thus much tâ—e considered that howbeit T. D. denyes Iustificâ—â—ion and Life to be given â—s myself do somewhat more then himself who falsly accuses me of it upon my obedience or good works or Righteousness of Ours onely and properly so called for as much as all Ours as well as Our selves as in the fall without Christ and his in us are as an unclean thing and â—ung and liss and as filthy Rags before the Lord and as he speaks improperly imperfectly good which is no other then evil as I said above or imperfect or to use his own Phrase still imperfect obedience which is but disobedience nevertheless the good works righteousness and â—bedience of Christ in us as well as his without us being when but in part or in the least degree perfect and the fulfilling of the Law tuliter qualiter and not defective or transgressive of the Law for as we have of our selves no other so he hath none such nor are any of his his operations or obediences imperfect or a violation or breaking of the Law and either a violating or fulfilling breaking or keeping of it every deed is that is done at all even these are such by which Iustification may doth and must come if at all and upon which the Gospel gives life And if any doubts it as T. D. himself does or rather denyes the Truth of it I need go no further for an Argument ad hominem then to T.D. himself who p. 45. sayes the Gospel gives life upon imperfect obâ—dience from whose own imperfect speech in that particular I may Argue and perfectly conclude the Truth asserted of the worth weight and vnloar of Christs obedience in his Saints every part of which is perfect a minori aâ— maâ—us if I may be candidly construed in my cauting back to him in his own Language of Imperfect Obedience Thus Arg. If the Gospel gives Life upon imperfect obedience as evrs onely is if any can properly be so called then upon perfect obedience such as at Christs within us and without us is much more But Secundum re T. D. the Gospel gives life upon imperfect obedience therefore upon Christs good works Holy Operations Righteousness and Obedience in us which is perfect and not imperfect much more And if T. D. shall strive by the serpentine sublety to save his head this way by saying he intends by that Term of imperfect obedience not any obedience or righteousness of our own wrought by us without Christ but that wihch is as he sayes Pauls was his own that he received from Christ which own of his Paul counted less and dung Our Own received from and wrought in us by Christ yet let him remember at least 1. that then he calls the gift of Righteousness by Faith received from God and Christ from whom comes every good and perfect gift but not any insufficient defective or imperfect that I or any ever read of imperfect And whereas he may yet twine say that he intends not in such a sence as I take the word imperfect in for evil defect insufficiency to its end or so but for 〈◊〉 onely or a less measure or degree of that fulness every part of which is also in a sense perfect let him 2. consider what I said above viz. of no good heavenly spiritual thing or gift that comes down from above from Christ and the Father of lights that which is but in part is any where no not in 1 Cor. 13. or truly can be called imperfect for the earnest and first fruits of the Spirit and Grace is Spirit and Grace and good as the whole is that its a part of and not imperfect but perfect as the other is perfect and so all that 's born of God is truly Holy as God is Holy and perfect as the heavenly Father is perfect and sins not as he sins not nor can being of the incorruptible non-sinning Seed for all that sins is of the Devil and thereby are manifest the Children of God and of the Devil that that is of God overcometh the world and that which overcometh the world is not overcome by the world but keepeth himself that the evil one toucheth him not and sinneth not as he doth and doth no other that is begotten to it by the Devil and is of the Dâ—viâ— and he that sinneth not doth Righteousness and he that doth Righteousness is Righteous as God is Righteous Pure as he is Puâ—e and so in some measure perfect though not in the same measure perfect as his heavenly Father is perfect that is bearing his perfect Image in his meaâ—ure and not part of Gods and part of the Devils as an Infant in nature bears the perfâ—ct Image of a man in stature and not Centaure-like part of a mans Image and part of a beasts and not having a mixture of sin with his Grace as thou whether more fooâ—ishâ—y or falsly it matters not sith it s both in a great degree supposedst as thou saist p. 18 I meant when in Answer to thy Question viz. Whether thâ—râ— be any true Believers who are not perfect At the Dispute I Replyed There are degrees among Believers little Children young Men Fathers and these things may serve as my Answer to that piece of folly and falshood of thine now I am up on 't for whatever thou T. D. supposest I mean I suppose and mean no such matter when I say perfect for every true Believer and Sanctified one by Christ though but in part is as truly though not â—o totally perfect
in which it was written for though their senses are some of them true enough to serve out turn yet as they mean not so fully as the Spirits true one in proof of the truth of which when we who are of the light and of the day and so needing no proof of it to our selves it s so cleare do tell them who are of the night and darknesse that our meaning is drawn from the import of the Phrases and ours is the very meaning of the Word as the Letter of them doth import and ours is the most genuine interpretation of the Words as they are taken in the most Ordinary and literall sense of them and that their meanings are far fetchâ— fOrraign and every way improper T.D. wipes away all this with a wet finger and though himself I know not how oâ—ten argues ad libitum which way he will and none must controle him yet me mutire nefas we must be tyed to take such a sense as is imposed on us As for him he argues sometimes from the figurative and meâ—onimicall as p. 22. Christ is said quoth he to be in us by a metonymy of the cause for the effect so p. 44. holynesse of that state of the Resurrection is cal'd perfect by a metonymy of the Subject for the adjunct sometimes from the forraign and more unusuall yea improper sometimes from the most ordinary usuaâ—l genuine and proper signification of the words sometimes from as he saith at least but falsly the literal sense and import of the phrases as p. 4. As for the Phrase in your hearts it imports the same quoth he with that c. And p. 5. when the Kingdom of God is Luk. 17. 21. by Christ and his said to be in the Pharisees that expression may import quoth he that the Kingdome which they upon a mistake did look for without them was indeed a Kingdome within them and that say I is very true T.D. himselfe hath there imported the very truth for the expression in you imports the Kingdomes not being whiâ—hout them in the outward observation wherein they lookt for it but really within them as he said indeed neverthelesse T.D. who is like his Father that abâ—de not in the truth cannot abide when he happens to be in it to be long in it neither and is never well till he is out of it again therefore when by hap hazard he had utter'd the truth from the right impâ—rt of the Phrase in you cannot rest till he has chang'd his mind and to his first and true hath added another 2d and false meaning so mightily is he enamoured with many meanings and senses and therefore addes another as false as his first was true from another import of the same expression as wrong as his first was right Thus To which I shall add quoth he that upon 2d thoughts secondae cogitationes are mostly meliores but are I must not say maliores for that were false Latine though true in English to him that can English it but longe pepres in this place I judge the most genuine interpretation to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you so the Preposition may be rendered in which last import of T.D. the case is so altered from what it was before that is stead of that one truth could he have kept to it he uttered before he hath now uttered more errours and falsities and absurdities then one for if the Proposition iâ— may be rendred among and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly sometimes as if ever it seldom does import among you yet first it is not usual nor ordinary much less its primary proper literal nor as T.D. calls it its most genuine but a most unusual forraign secondary illiteral ingenuine and improper import and 2. in very deed if T.D. will vouchsafe that Scripture Luke 17.22 a Review he may come to return to his first judgement which he past in truth viz. that the Kingdom was indeed within them and upon his second looks to Judge as Right as he went from the Right to Iudge amisse upon his second thoughts for what ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may improperly import yet in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports not among you and can properly import no other sense then truly and properly within you in in opere longe obrepsit somnus as I.O. saith and sith Non Divinum but Humanum est errare Aliquando bonus dortat Homerus But however there 's two meanings to that one Scripture as T.D. sayes it may import so or it may import so so that the Reader of T. D. may take his choice and read his inalterably Reeling-Rule of the Scribes wrested Scripture which way he will and not let it Rule him but Rule over him as he listeth Thus these two men T.D. and I.O. impose as many meanings according to their own minds which are not the same that was in Christ as they see good on the Scriptures and in stead of Reconciling them and letting people to whom T.D. sayes They seem to be at vaâ—iance among themselves see how well thâ—y are agreed and in stead of causing them like the Cherubims to face one another which T.D. sayes p. 4.36 is his dury and part of their work they set them at variance by their several senses on them and pervert them by their Perhaps's per adventures and pratings against the Phrases most proper and for and about their own improper imports saying perhaps it s so or else perhaps so the Expression may import so but upon the second thoughts I Iudge rather for it may be sâ—â—rendred the most genuine interpretation is so the meaning is not so as the Phâ—ase imports it must be either so or else so or else so or else so as who should say we 'l have it any way rather then the Qua. shall have it theirs and cause it to face three or four wayes at once if never a one of them be right and altogether against within where the onely true way is which wayes the Cherubims alwayes lockt with their faces onely inward and they make to it not onely many meanings but any meanings though never so uncouth and contrary to truth sense and reason so they may but wave off and wind away from the right true meaning and mind of Christ Luke 17.22 The Kingdom in you is not without but indeed within you and yet upon second thoughts quoth T.D. it is not in you but among you p. 5. and Rom. 8.4 The Righteousness of the Law said to be fulfilled in us imports not in our persons but in Christ p. 17 and Omnes everyman is not every man but of every sort some Omnes is not all but here and there one p. 6 so see I.O. Exer. 4 Sect. 24. Hoc est Syncategorema istud Omnis the world whole world John 3. 16. I John 2. 2,3 not the whole world nor the most of it but the Elect onely that are out of it not of it
but a few in it as T.D. at the Dispute so that on this soore our Scribes scape Scot-free still by their shifts To meet with Quakers Priests need never doubt Nor need they when they meet them fâ—ar a Rout If All 's but Some Out 's In and In 's for Out Then they are Alwayes In and never Out Thus the seed of the Serpent saves it self alive in its enmity against the Holy Seed not so much by plain down right dealing nor any bold open facings of the truth quae non quaerit argulos but by cowaâ—dly creeping into corners shameful shâ—frings from sense to sense miâ—â—rable marchings from meaning to meaning â—o that one can hardly know well where to have them nor how to find them nor what they mean any more then they who know not which way to take when they have two or three before them of their own devising nor very well what to mean nor very distinctly what they do mean themâ—elves But as for us Nos mutire nefas we may not safely without their censures so much as take the Scripture to be what themselves are neither afraid nor ashamed to make them viz. a Lesbâ—an Rule a Nâ—se of Wax which may be made yet scarcely is by any more then themselves to shew it self in 7 8 9 shapes at once And though they dare Diâ—pute themselves and argue any way from figurative and fâ—â—aâ—gn and proper and improper literal or mystical meanings and importments of words and Phrases yet they can well digest or diâ—pense with none of all this in us and least of all when we do as we mostly or ever do keep to the â—rue honâ—st ordinary plain purport of the words as they lve open and clear to every ordinary and common capacity that is willing both to know own and do the truth but rather will take any and if one will not serve two meanâ—â—gs at once or one after another whereof one overturns t'â—ther to cross the truest by and leave the Reader to chuse which best likes him of two or three so be he will leave that single one of the Qua witness T.D. who takes on him to domineer over all our truly Divine ones with his different devâ—sed and divided ones who when R.H. puts that one true one even the same that is expressed in the words on 1 Iohn 9. Puts two meanings to oppose it adding p. 35. I would have him to know that both the meanings are the Holy Ghosts though but one is intended in that place the Phâ—ases will bear either senses that is those aforesaid and either of them câ—â—ss his interpretation and p. 6. the meaning of those words Iohn 1.9 cannot be as the lâ—â—tter of them does import but it must be either every man that is enlightned or else some of every Nation and p. 7. It was usual with Christ to speak words of a doubtful sense Christs meaning may be mistaken when his words are taken in the most ordinary and literal sense and so it would be if by every man we should understand every individual man so that 't is your self quoth he to G.W. and not I that am such a giver of meanings as the Iewes who gave theirs contrary to Christs meaning and p. II. when to prove perfect purging from sin here I urged Psal. 119. 1,2,3 Blessed are the undefiled in the way c. They do no iniquity as for the Phrases quoth T.D. they are hyperbolical thus any T. Y is used to turn the Truth off with and p. 9. when R.H. urged 1 Iohn 3.9 Who so is born of God doth not commit sin Tâ—at cannot be meant of freedom from sin but either there is an Emphasis in the word sin intending by it one sort of sin Or if not on the Substantive on the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes to make a Trade of sin So p. 16 to the Scripture under hand 1 Cor. 6. 11. Ye are justified by the Spirit of our God urged by us to prove Iustification by the Spirit in us I might say quoth T.D. Perhaps that clause should be referred to Sanctification or else justified by the Spirit maybe meant of the Spirits Application which is as much as to say Perhaps it s this perhaps it s that but I well know not whether this or that so that the Reader may of two take either But will say I is wise take â—eâ—ber for though two strings to his Bow still T.D. hath for fear one should snap yet neither of theâ—e here will hold on T.Ds. side so much as Ours nor if both could be twined so as to stand together in one as they cannot they are so divers and destructive to each other would they prove strong enough to reach the Butt so but that by his overshort shooting T.D. at this time will loose all he shoots for For first to begin next with thy last clause wherein thou dar'st or at least dost Preach out thy meaning not positively but possibly only or by Perhaps as in the first that justified by the Spirit may be meaâ—t of the Spirits Application meaning the third Person in the Trinity as thou Term'st it which Phrase of justified by the Spirit if it may imply such a thing as the Holy Spirits Applying Christs Righteousness to us yet must it needs imply such a far-from Antick Applying as thou implyest who falsly imaginest that to be truly Applyed to men that stands at such a vast distance as to be no nearer to them then Heaven is to Earth If the Spirit of God Apply Righteousness to any man for his Iustification doth he do it by the halves as thou vainly hopest so as to impute it where he doth not convey it Doth he not do it in a more perfect manner then so as to give him his share part or place in it without its having its share part or any place at all in him Is it false doctrine as thy self p. 39. Relaâ—est R.H. Relating thou said'st it was to say a man must fiâ—st partake of the Righteousness which justifies before it can be imputed to him as his And that is that a mans Righteousness any otherwise then Imaginarily is it so truly properly and perfectly that he partakes no more hath no more partin nor participation of then meerly by way of computation and supposition onely so as to be counted to him to the steading of him till it be some way or other also actually and really conveyed to him And grant we be justified by the Righteousness of another onely and not our own yea curâ—ed for ever be and will be that man say I that looks for Iustâ—fication by any Righteousness that is meerly his own Eccl. 7. 15. for the righteousest man that is onely in his own perisheth in his Righteousness and I have seen such a one as well as Paul he that ever comes to Gods Righteousness Rest or Sabbath hath left and lost his own Righteousness hath ceased from his own works
viz. onely and alone their deliverance in him from the sin in which they could never be just or any better then abominable in his sight but not in any that they should be saved from the sin and he by being in them become the Subject of it in their stead that we might be made the righteousnesse of God in him and not he the Image of Satan forever in our Room so it s said 1 Pet. 3.18 that Christ once suffered for our sins the just for the unjust not that he might bring us to God only and not bring God to us nor so as to own and count us holy in our sins but to bring us to be Gods children by Nature and Image and not to bring us to be so thought and yet leâ— us like the Devill much lesse to make himselfe by sin like the Devil and that this is the onely end it s said for what the Law could not do in regard it was weakâ— through our flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in ourâ— flâ—sh that the righteousnesse of the Law might be fulfilled in us who walk not after the flesh as all sinners and no Saints do but after the Spirit Rom. 8.3.4 which is one viz. the 3d of the 4 Scriptures above named I am under the examination of T. D's Admirable answers too which that I may rid my hands on 't while t is in hand and not need to take it in hand any more and also because his answer to it suits so well with what I am here saying not mattering so much order as to tarry till its turn comes I shall take notice of his answer to it and by a briefe Reply take it out of the way as I go Having â—aid no other of the 3d verse then I myself do he grants that the 4 verse imports the end for which God sent Christ viz. that the righteousnesse of the Law might be fulfilled in us so far he is right and runs with me but then he speedily spoils all again adding that by that Term in us is meant not in our own persons but in Christ his righteousnesse imputed to us as if it had been inherent in our selves which I told him then when he uttered it as he relates p. 17.18 was his own meaning but not Pauls to which his yes started up against my no and so it ended for that time But a word or two with thee T.D. about it now Is the sense and meaning of that Term in us not in us but in another not in our persons but in Christ I never heard so much in all my dayes that I know of till I had it from thee and if thou hadst not told me so I should never have believed it to have been so any more then I can believe it now thou dost tell me it is so and that is to say the truth not at all for if this be so that when the spirit of God sayes in us we must understand him as intending not in us but in some other I can't tell where we shall have him nor how to understand him distinctly more then one can understand thee who oft speakst on thing and thinkst another and hast so many meanings for one Scripture somtimes that thou know it not which to take for true nor which of them all to fix upon as the Spirits but hangst thy people up in the aire there to hover with thy self in the Clouds of darknesse till neither thou nor they know well either where ye are or what ye say nor whereof ye affirm But surely T. D. though thou thinkst as all takers of Gods Covenant into their mouths that hate to bereformed and cast his words behind them do that God is such a one as thy selfe Psal. 50. and goest about to make thy more talkt on then well known unity in Trinity a Trinity of vain talkers and meer mockers of men like thy self saying one thing meaning oft another viz. that God offers salvation to all men but intends it onely to a few or at least by thy own confession offers it to more then he intends it though I believe thy words were as R.H. rehearses p. 40. and that twast an usuall thing with Christ to speak words of a doubtfull sense So that his meaning may be mistaken by none but illiterate Anti-Spiritists say I when his words are taken in the most ordinary and literall sense by every man not meaning every individuall but a very few and by all but some and that the meaning of the Spirits words Joh. 9. cannot be as the letter of them doth import ut prius p. 6.7 and so here that by in us they all three mean not in our persons but in Christ and a deal more of such Hoberdipoise but let the Father Word and Spirit which are one be true in their witnesse in heaven and every man a lyar that belyes them as thou doest for there is no such matter as thou intimately of them but the wayes and words of wisdome are all plain to him that understandeth pro. 8. and dark to none but the Children of darknesse and parables to none but such as seeing see not therefore must not see the mysteries of the Gospell which are revealed to Babes nor his secrets which are hid to none but such as fear not him whose secrets are with those that fear him Blind Priests and people hate the light Therefore of truth can have no sight Else how easily might they see that God Christ and the Spirit mean as they say and do not mean by all but a few nor by in out nor here by in us in another or not in us and if this may passe for a current answer to say God by yea means not yea but nay which he that hath his fingers in the fire and will not pull them out at the hearing of 't is almost pitty but he should be burnt This is an easier way to put off truth by then the common Creephole of all the Clergy when they are cronded up into a Corner viz. in aliquo sensu ita est in alie sensu non in one sense 't is so in another not which may serve not T.D. onely who hath more senses to one Scripture then every one hath or he should have though not enough to serve his turn but also the veriest Duncicall Disputant in the World Yea at this rates when Paul tells us that if Christ be not in us we are Reprobates and 't is Christ in us onely who is the hope of glory if I were minded not to admit of such a troublesome guest in my heart as Christ is to all such sinner-like Saints as T. D's Saints are I could easily turn him out into the Stable as they did of old that could afford him no Room at all in the Iune and excuse my selfe in it well enough too by telling him in T. D's distinction that by in us
judging thy self consequently enjoying the other but that thou art not in any wise for howbeit by thy own confession there Sect. 16. Capellus grants thee that the full enjoyment of the saving Doctrine of the Scripture is yet to be had or obtained by such as look chiefly after that let the Letter be never so corrupted yet thou art at no hand content with this but piteously pinest after something else which is not this saving Doctrine of the Scripture nor the Doctrine in it but another thing from which this contained Doctrine is distinguished and that is the Scripture it self which thou judged thou hast not notwithstanding thou hast its Doctrine unless thou have the Letter or Writing also and that so exactly and entire without alteration and ablation that not a tittle of it nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be found lacking these are thy words Sect. 17. Nor is it enough to satisfie us that the Doctrines mentioned are preserved entire every tittle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture in that Writing see Sect. 13 in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have must come under our care and consideration and to say the truth as thou putest a difference between the Scriptures of Truth and the Truth written of in the Scriptures sometimes as I ever do so it is the Scriptures of the Truth more then the Truth it self of which they are the Scriptures that thou mostly scrawlest for in those thy Scriptures for them which yet as is said above are not more for in shews and words then in deed and in truth they are against them nor is it the most substantial parts of that bare Letter that thou wranglest for so much as for the more accidental parts thereof viz. the points trivial tittles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then it is concluded hitherto on both hands First by thy self as well as â—ly by me that the Scripture and its Doctrine are not one but two several businesses whereof the First viz. the Scriptures are the subject matter so contended about between thee and the Quakers As for T.D. he draws his neck out of the Coller here and after he had engaged me to discourse it publickly with him whether the Scripture were the Word of God or not and at the dispute desiring to know what I held about it when he heard how I on the Quakers behalf declared what we meant by the Scriptures viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Writing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the Letter and that we onely deny that Denomination of the Word of God to that not to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word or Doctrine or Truth of God written therein he gave us the Question without more ado saying thus You cannot believe us to be so simple surely as to affirm the Scriptures in that sense the Word of God but we mean the matter contained in the writing whether that be our Rule of Faith and Life P. 26. of his first Pamp. which subject matter or Doctrine and Truth contained in the Writing and testified to in it which was before ever the Writing was and is as to the substance of it eternally and unchangeably the same Christ the Word the Wisdom Righteousnesse of God the War Truth Life both yeaster-day to day and for ever we never denyed to be the Word and Rule and Foundation and what ever else I.O. and the whole School of our English Scribes do ignorantly and falsly say the Scripture is though we are mistaken by most as denying the holy Matter it Treats of so to be but the matter is not the Writing or the Scripture but that which is onely written oâ— in it but the outward written Letter or Scripture much more the Book in which the writing is which I.O. is so busy for and for every point written title and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this not onely we deny to be the Word of God but all our rash reproachers of us as denying the Scripture to be the Word when we come to their faces are fain to fall in and deny the same with us also so Christopher Fowler after a long hot Publick Dispute at Reading with E.B. and my self upon this question Whether the Scripture be the Word of God or no in which he contended a great while together it was at last confessed openly and plainly before all the People and Magistrates there present that the Scripture or Writing and I know not what else is properly and truly the Scripture but the Writing is not the Word of God after which concession of C.F. they would hear no longer dispute but the Quakers were driven out of doors But I.O. standeth stifly to it that the Word of God is the Proper Name of the Scripture and even of every tittle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it against the Quakers for that the Truth and Doctrine of it or of Christ declared in it is Spiritual Powerful saving Perfect so that Cursed will he be that adds to or detracts from it no Quaker will deny and to fight for the perfection and integrity of that with them is but to fight without an Adversary Howbeit I.O. when thy Brains as it were begin to crow as they often do like a man in a maze thou fetchest another turn back again upon the wheel and as inconsiderately as contradictorily to thy self thou blendest and confoundest these two sundry things that were before so severed by thy very self into one again so that as the two sticks aforesaid became one in the Prophets hands so these two that were sometime put asunder and with thy own hand inscribed with different Titles are joyned Indentically Intituled denominated each of other as Synonymous of two that stood divided made one individual of two sticks become one under thy own hand which writes of the writing and the thing written as of one and in its handling of them handles and feels no such matter of distinction between the Scripturam and the Scriptum the Literam Scriptam and the rem or Doctrinam or veritatem Scriptam the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptiunculam Verbi de Verbo and the Verbum Scriptum the Letter or VVriting and the Doctrine or Truth written the Scripture of or concerning the Law Light Gospel and VVord of God and the Law Light Gospel and VVord of God it self of which the Scripture is but a true writing or Declration Yea whereas in that one single Section lastly cited Tr. 1. ch 1. S. 13. thou makes distinction in thy sound no lesse then four times between them first the VVritings and the Doctrine secondly the Writing and the Doctrine thirdly the Book and the Truth fourthly the Book and the Faith in the very Section immediately foregoing viz Sect. 12. which is as small as this thou all things well considered as they stand therein almost if not altogether as frequently dost confound them
and write as if with thee they were as one for besides thy stiling the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Writing or Scripture which is well-nigh the total Subject Treated on in that Section by these names viz. the Prophecy of Scripture the word of Prophesie the written VVord the Word of God and thy loud lying in saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is above fifty times in the New Testament put absolutely for the Word of God not proving it to be so put so much as once not being able sure I am to prove it to be half so often if thou couldest as I shall shew elsewhere prove it so to be put an hundred fifty times all that would prove nothing to thy chief purpose which utter untruth must be more talk't with in another place thou twice there makest one of them as explanatory onely of thy mind and of what thou meanest by the other in these Terms viz. the writing or written word the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self or which or is there more conjunctive then disjunctive the Doctrine as written also thou makest the one but explicatory of the other in many other places viz. Ep. Ded. P. 20. Tr. 1. ch 4. S. 2. S. 19. and Ex. 1. S. 24. where thou writest of them not Sâ—orsim as of two but conjunctim as of one and the self same thing thus Scripturam sacram seu verbum Dei scriptum the Scripture or written Word of God sacred Letters the written Word Nâ— so incogiaant art thou as not onely both to divide into two and confound again into one these two distinct Subjects viz. the Scripture and the Word of God the writing and Doctrine of Christ therein declared within so small a compass as the space of two small Sections standing both together but thou both dividest and confoundest them within the little corner of one single sentence witnesse the last clause of the twelfth Section of the first chapter of thy Treatise above cited where thou expressest thy self thus viz. not onely the Doctrine in it but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self or the Doctrine as written is from God 1 as his Word for so thou meanest still by that term from God in the first part of which the Doctrine written in the Scripture and the Scripture it self are made two in the latter the Scripture the Doctrine written as written in it are made one which is the same Doctrine still as well when considered as written as when considered as not Written and is neither more nor lesse of God whether written or not written and under both these notions a distinct thing from the writing evermore If the Serpent can hansomly and fairly twine himself out here from the just censure of a self confounder let him scape scot-free this once and in this one thing for me but if he cannot do it without dawbing and dribling and shuffling and shifting and cutting and lying against the Light within then let him hang there for me in his Fetters of darknesse till he learn to speak without confusion for I know not how in a way of honesty to help him out or take him down CHAP. II. HAving shewed what truly and properly the Scripture is and what we the Quakers intend and I.O. also if we may take him as meaning what he mostly sayes by that Term Scripture when we deny it to be what thou contend'st it to be and pleadest against us for as its Proper Name viz. the Word of God c. I come next to those base abuses put upon us and false matters charged against us partly by T.D. in his first Pamphlet but principally by thee I.O. as concerning our carriage toward the Scriptures Principally in thy Latine Legend wherein thou lyest more at liberty then in thy two English pieces of emptinesse and the more securely by how much thou seemest to thy self at least to lye more hidden or more obscurely out of the reach of their rebuke whom thou reproachest in that Latine Language then in the other insomuch that by thy own speeches we may conclude that thy whole work as relating to the Quakers which is fronted but fronti nulla fides with Pro Scripturis Adversus Fanaticos for the Scriptures against the Fanaticks with which new nick-name the Quakers by many more besides thy self who Arbitrio Diabolico wast one of the first Imposers of it on that truly enlightned people begin now to be abusively branded seems to be designed more to the sporting thy own and thy School-fellowes leâ—d spightful Spirits by playing upon the Quakers in secret in your dark Divinity cels among your selves then either to convince them to their faces of such errors as thou erroneously accusest them of or by thy crude Theological Disputations Determinations tumultuarie sane fatis conscriptas as thou callest them ad lectorem to confute the Quakers plainly and openly before Plain-hearted people witnesse thy own saying to the like effect which I shall first enter at as it lies in thy little Latine Lecture Ad Lectorem J.O. The Fanaticks or with thee the Quak who are in these dayes most notable in their errors and foolishnesse we here Principally assault But no man could be deemed to dote so much as my self if I aimed at the convincing of them by what I here write sith they no more understand the speech we here use then we at any time can perceive that indigested sound of words void of all sound sense whereby they when they speak seem to noise it out to not onely one another but all others also Ex. 2. Sect. 23. They the Quakers are well nigh all unlearned and skild no further then their mother Tongue Rep The more shame for thee I.O. if the Quakers be all so unlearned and utterly unintelligent in the Latine Tongue as thou sayest that thou talkest therein against them as thou dost and chargest them with much more error in Doctrine and evil in life then will ever be made good against them by thy self or any of thine Abetrours or stand approved for Truth while the world stands among spiritually understanding and honest minded men when they come to be divested as hereby they are to be our of that disguise thou dressest them our in to thy Iunior Ieerers at Christs own Image which is seen upon them Was it not enough for thee to have belved them in English as no lesse then twice ore thou hast done in thy Epistle Dedicatory of thy Dean-like doings to thy Reverend Friends the Prebends and Students in Divinity in that Society so called of Ch. Church Col. in Oxford where thou wast lately Dean but quo jure divino I yet know not but thou must likewise needs lay at them and lye in ambush and talk and take on against them in a Tongue wherein if thy surmise of their Vniversal ignorance of thy Latine Lyes had been as sound as it seemed to be they
the Scripture is so far from hindering any from coming to but only that the blind Porers in it with their natural Eyes cannot see Wood for Trees that it sides with us in helping to call People to the Light in the Heart which thing is as well the end of its being written as it was the end of Paul and Iohn's and all the Prophets Ministry by word of mouth Act 26.17 18. 1 Ioh. 1.1 5 6 7. And is the end of all our Ministring now as we are moved of the Lord by Voice or Writing the Letter bids look to the Light as that which leads on to the Life but both Letter and Light are a cloud to the Egyptians that pursued them which to Israel that obeyed it was a help And as it serves with us to call to the Light so before it passe away it must be used against them to send them packing first that have Abused it as thou hast done and to accuse as a Witnesse against them such as have owned it as their Rule and Foundation yet lived and built so much as ye have done beside it And as Christ said to the old Scripture searchingScribes Joh. 5. that would never come to him the Life whom they Testified of so say I to you of the same Seed Do not think that Christ by his Light within you only whereby ye are made as all men are who have not the Law in a Letter a Law before God to your selves will accuse you to the Father ye have another that accuses you for your Vanities and Deceits even Moses and the Apostles and Prophets Writings in whom ye trust to get Life for if you had believed them you would not have belyed but beleeved in and obeyed the Light and Word in the Heart which they call you to for the Scriptures testifie of that but fith you believe not their Testimony to the Light how can we look that by our Words ye should come to believe in the Light it self So that ye stand Condemned and must be Judged by the Law or Light within as well as such as are without the Law in a Letter without and fining under and against the Law in the Letter by the very Letter of the Law throw boasting and yet breaking of which ye dishonour God much more then the Heathen do Rom. 2. Ye must be condemned also So that the Scripture is of much use yet and we are free it should stand and not be blotted out that by the Testimony of it which is one and the same with ours to the Light ye might be if yet it may be brought to look to the Law of Christ which and not the Letter is the Light and Life but if you will not come to Christ and his Light in you that ye may have the Life it s all of a price to you whether the Scripture stand or be blotted out for your Names are not while ye are Enemies to the Light written there for Life but as yet blotted out even by the Scripture while it abides unblotted out from under Heaven I.O. Ex. 2. S. 26. Thou sayest The Quakers little regard the understanding of the Scripture and this is one of their Eminent Deceits so long as they have the Words they are well enough without the sense as nothing appertaining to them Reply Saving I. O's fine figment in this matter which may be more manifested in its proper place howbeit we are well satisfied without so many several silly Senses and mis-meanings of it as are ministred cut by the unlearned Ministers that know not the Mind of the Lord nor ever shall while they lean to their own meer Natural empty Understandings and lye-poring in the Letter as they do without the Spirit which only Receives and Reveals the deep things of God and opposing the Light that only opens it yet we are not against the true sense and meaning of the Spirit which expounds the Mysteries and shews the Secrets thereof to those few Babes that fear the Lord which are hidden from the worldly wise and prudent but whether the Renowned Rabbies Preach for prize or hold their peace we neverthelesse still have true meanings and mind of Christ. I.O. Ex. 2. S. 21 22. That they affirm it is not lawful for any to Interpret the Scriptures or give the sense thereof And S. 22. That altogether with the Interpretation it self they reject damne curse all Mediums of Opening Scriptures the weighing the Words and Phrases and daily Prayer and comparing of divers places together that the Opening of hard Places the clearing and proving of the Truth the Conviction and Confutation of Heresies Errours false Doctors and Doctrines the Edifying any by Instructions and Exhortations and all the other ends of lawful Interpretation of the Scriptures are odious and abomination to them they not only prosecute with Enmity all Expositions of the Scripture by word of mouth in private Families Meetings Churches Schools of Believers to the Opening of the Sense of the Word and the giving of Knowledge by the Scripture it self but also as little esteem and most Childishly defame both Commentaries and all other Books wherein part of the Scripture is Interpreted or any Truth cleared or confirmed out of it or the Faithful perswaded by Exhortations to Holinesse and Gospel Obedience or men are Instructed in any other manner whatsoever in the Knowledge of God Reply Whether all these stories of I.O. which I have here put together do more savour of the French Galimafrey or wild-Irish bonni-clabber I 'le not determine but I am sure they are an unsavoury Mess of Omnigatherums made up of many sorts of lying Reproaches that have no Consistency with the Truth which would far better have become a Doctor of Divinity to have told of the Devil himself had he been accusing of him who is the false Accuser of the true Brethren rather then such a legend of Lyes as lye here legenda legible to all that know them of the Quakers I cannot say of this indeed as of T.D. his doings in his way of sharp shooting out his false Tales against us that it will sound much to our shame in a Countrey Church because it s well nigh all laid out not to say lyed out in the Latine Tongue though only Englished here but it will ring such a Peal in the University Colledges among the Iunior sort of Haters of whom God loves and among all save the lack-Latine-Country-Clergy men against the Quakers as will make them prick up their Ears and listen that they may learn how to lye against them also more then ever they did to the Quakers themselves that of them they might learn the Truth but the best on 't is though here 's a Nest of them together if that would do any good to I.O. or hurt to the Quakers yet by Lyes and Deceits none ever did or ever must prevail against the Truth Yet to all this thou addest That we turn the Church of God into a
any such distinction in the sound of that Term This Rule whereby if it were meant of Scripture as it s nothing lesse to give us to discern that Paul in that Expression includes his Two Epistles to Corinth and that one to Ephesus and this to Galatia and the rest of his own and other Apostles Writings even the Revelation it self that was not wrote in his dayes that are Concincinated in your Copies as intended of God to be the Standard and excludes his first to Corinth his first to Ephesus and that to Laodicea as not intended of God to stand in the Standard but to stand below it to be tryed and judged by it Or by this Rule did he mean no more then what was already Written which of you Wise men that render in your Interpretations that Term Rule there of an outward Letter can Riddle me this If so as ye say then he quite cuts off what should be Written after this either by himself for any other Inspired Writer and so all Iohns Epistles and his Revelation rom coming into that right it hath to Rule as the Standard among the rest Or if no then that place and indeed it doth not makes not at all to I. O's purpose who yet quotes it in proof of his Canon as carelesly as others do for customs sake among a vast Company of other Texts that he crowds on a heap one a top of another not one of which proves the Point he there Propounds viz. Scripturam post completum ejus Canonem esse Regulam perfectissimam ita ut nullae Revelationes sint admittendae That the Scripture is so perfect a Rule or Canon that after the Compleating of its Canon which was not when Paul wrote to Galatia if Iohns Epistles and the Revelation be a part of it mark that no more Revelations must be admitted See Ex 3. S. 25 26. not one iot more then the Green Circle that is seen about it in some misty Nights proves the Moon to be made as they say of Green Cheese And now I am upon that Term of thine I. O. Post completum ejus Canonem let me take it while it is in my mind I much muse what ye mean by this so often Compleating and Bounding of your Canon and marvel what Epoche Iuncture and Period of time this perfecting of your Canon and Standard as to all its Integral parts must take its being and beginning as such and be counted from so that before that time it can't be called a perfect Rule or Standard If it be from that time which I. O. calls the Close of the immediaâ—e Revelation of Gods Will Pag. 28. made when Iohn had written the Revelation after which I.O. thinks nothing more was ever to be added by way of new Inspination which Thought of I. O's I shall think to talk with hereafter it from that time I say and not before then t was not compleat it seems when Iohn wrote that Iob. 20.31 nor yet when Paul wrote that Gal. 6.16 And so neither of those Two places cited by both I.O. or T. D do prove their Rule-perfect as to its Integrals and compleat already when Paul and Iohn wrote them And yet for all that I can find by I.O. and T.D. both they not only count their Canon compleat and perfect at the time of the Writing of those Two verses but likewise produce those very Two verses viz. I.O. both and T D. one of them viz. Joh. 20.31 and expresly and in effect the other to prove their Rule to be a most perfect Rule and compleat Canon already long afore the supposed Close thereof in the Revelation yea counting from the time of the Penning of that place Ioh. 20.30 31. we have already quoth T.D. Pag. 28. as much as God thought sufficient as if that History of Iohn had pin'd the Basket and brought up the Recto all the whole Standard of outward Scripture and compleated it alâ—eâ—â—y as sufficiently as God thought fit it ever should be yea so sufficient as that all that should be written after should be held superfluous No more then a most perfect Rule it is now a compleat Canon sufficient Standard adaequate to all Cases that come to be tryed by it inalterable Touchstone immutable Measure to measure all Spirits by to which nothing may be added and I confesse if the Writing be the Rule Standard Measure true Word of God which its but a Writing of it ought to remain from the first to the last ad amussim exactly the same as to its Measure as well as to its Nature and to have not one iot not an inch not a tittle added to it to make it larger longer or wider then at very first Canonizing and Authorizing into its Office it ought to be steady and standing stedfastâ—y the same within it self as well in its Quantity as Quality as a Substantive and not such an Adjective as can't stand by it self without more and more and more Words and Writings still from time to time newly adjoyned to it to shew its sense and signification about those things its to measure determine and to be the All in All even both the Rule and the Iudge of as ye make it I say it can be no more now it s thus compleated as it is by successive Additaments from Moses himself to the Revelation and not one jot lesse it was according to you conceited Canonizers thereof before Iohn or Paul or any of the New Wâ—iters ever wrote no lesse then a perfect Standard that had its Consignation and Canonical Bounding and its borders so set out that what came not to hand what appeared not at the Session of that Sanydrim that sate in Ezraes dayes to Try and Iudge on and Authorize what was fit to be the Iudge and Rule for themselves and all after Ages to be Tryed by must be Condemned as Apocryphal for ever and no lesse then so that little was that was in the dayes of Isaiah before himself or any of the Prophets aâ—ter him had Written To the Law to the Testimony cry out Anti-Testimonists from Isa. 8. 20. like Rooks and Frogs that gape and croak all alike for Companâ—es sake to the same Tune as if that were that little of the Letter only that then was which I shall shew anon was another matter and no lesse then a compleated Canon that little was that was in Davids dayes which was little more then the meer Five Books of Moses if Ioshua and Iudges and Ruth were then written the Word was a Light to Davids feet the Law the Commandement of God David said was perfect converting the Soul enlightning the Eyes rejoycing the Heart giving wisdom to the Simple say the Simpletons of these times never heeding that that Commandement is the Lamp Prov. 6.23 and the Law that Light in the Heart the Quakers speak of Maâ—th 25.8 Luâ—e 12 35. and that Word by which the young Man was to walk and cleanse his way and that was a
in his Age Assistant to Paulus Fagius in his noble Promotion of the Hebrew Tongue Capellus whom he calls a learned man and a Protestant Io. Prideaux who is before I.O. Luther the renownedst Reformer in his time as ever Europe had Zwinglius and others So he no way doubts but that as we enjoy them they were Compleated no higher upwards then Esdras his time by the men of the Great Congregation guided by the infallible direction of the Spirit of God which was after all the Old Testament was written a thousand years after some of it and so pag. 211. 220. See also pag. 247. 259. where he sayes The Jewes generally believe the Points as Old as from Moses on Mount Sinai or at least quoth he from Ezra so he is in doubts not denying but that they as to their knowledge and use received a great Reviving by the Massorites and Gemarists I. O. That the Word of God i.e. Scripture hath been hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to its litteral sense and reading the acknowledged Touchstone of all Expositions render this now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what have we remaining firm and unshaken pag. 219. See more pag. 217. 218. of Uncertainty Reply The Light Spirit Word it self and the Kingdom and things thereof which cannot be shaken but must remain when the worldly kingdom of worldly Priests and their Foundation and their rich Possession of Letter and Hebrew Points and all their Religion Faith Worship House Bottom and whole Building and Fabrick that stands thereon and the old Heaven and Earth and all the Works of man that are therein and their Writings and Tomes and Talmuds c. ut alibi and such like in which I O. is exercised in his Second Tale of a Tub and Sea and Land and all Nations Formalists and their Forms Professors and their Professions Doctors in Divinity and their false Dreames and Divinations and not only Popes Cardinals Mount-Seniors Monks Friars Iesuites and all that Rabble of Rabbies and Deans and Chapters Arch-Bishops Deacons Deans and their Officials Parsons Vicars Curats and all manner of spiritual Persons of that spawn but also all sorts of those narrow mouth'd Bottles that have none of the new Wine in them and are as long in letting out as in getting in what they have of their old Wisdom as well within Vniversity Liberties as without and all Masters and Prebends and Deans of Colledges and their Christs Churches and all their beggarly Elements must be on fire about their ears and melt away with fervent heat and be burnt up and shaken down as leaves from the Fig-tree by the mighty Wind of the Lords Spirit that now blowes upon all flesh that it withers and is as the Grasse and its Flower and utterly like a Cottage which after much reeling to and fro must be removed for ever and for ever I.O. Thou sayest pag. 221. That thou hadst rather all the Works like to the Biblia Polyglotta which yet thou acknowledgest the great usefulnesse of and art Thankful Owen for it were out of the World then that this one Opinion of the Novelty of the Hebrew Points espoused to that great work Epist. pag. 17 18 19. should be received with the Consequences that unavoidably attend it Reply The Consequences that unavoidably attend the receiving of Truth are dangerous to thee but of no other then good concernment to such as dwell not in the Scriptural Skirts meer literal Suburbs of it as thou dost who being without the Salvation it self which God appoints to his for Walls and Bulwarks startest at the newes of every storm and the shaking of every Leaf but in the holy City and in the substance of the Truth it self The Cup of trembling must be taken out of their hands and put into the hands of thee and thine that have hated and afflicted them and Rid over them and said Bow down thy back that we may go over and they have laid their backs as the street for you while in your wrath and fury you have passed over them I. O. Thou sayest pag. 216. That by this conceit of the Novelty of the Hebrew Punctation the Adversaries Hope with Abimilecks Servants to stop the the Wells or Fountains from whence ye should Draw your Souls Refreshments Reply Poor Souls Poor Wells and Fountains Poor Refreshments if ye go down no deeper then the Letters to draw your Water for they are but the broken Cisterns which ye follow that with the totter'd Buckets of your own Brains that hold not the water of Life The Letter doth but declare of the fountain of living waters which ye have forsaken viz. God himself Christ and the Spirit the fountain shut up and sealed to you yet indeed Cant. 4. 12. but set open to the House of David and the Inhabitants of Jerusalem for sin and uncleannesse Zach. 13. 1. The Well of Salvation out of which they that inhabit Sion in the midst of whom the holy One of Israel is now great do with joy draw Water out of whose bellyes flow Rivers of Living Waters which 't is out of the Reach and past the Strength of the Philistims to stop any longer for there 's now Rehoboth or room yea the Water thence given whilst your Euphrates is drying up is as a Well of Water springing up in them to eternal Life I.O. That give this liberty to the audacious Curiosity of men priding themselves in their Critical Abilities and we shall quickly find out what woful state and condition the Truth of the Scripture will be brought unto and if hundreds of words were as 't is said by Capellins the Critical Conjectures of the Jewes what security have we of the Mind of God as truly represented to us seeing that its supposed that some of the Words in the Margent were sometimes in the Line and if it he supposed as 't is that there are innumerabl◠other Places of the like nature standing in need of amendments what a door would be opened unto curious Pragratical Wits to overturn all the certainty of the Truth of the Scripture every one may see pag. 308. Reply Every one may see therefore what Certainty and Security ye are in while ye stand on no bottom but a broken Letter And how wilt thou help the case with all thy prate or hinder Pragmatical Wits from using their Critical Abilities that way Who shall ponere obicem put a stop to them and impose upon all others his Thoughts that things are so or so Shall I.O. who in so many places Confesses he gives men but his Thoughts nay doth nos I.O. Confesse pag. 217 218. that none must give a Rule to the rest the door is open'd man and thou canst not shut it even an effectual door for the Sheep to enter the fold by even him who is the Light as well as the Door opened whereby to see into the uncertainty of your torter'd Transcripts much more ten fold more totterred and untrue Translations much
more twenty fold more to and fro Expositions so that though Truth is where it was before the Letter was among them that love it and security and certainty no where but there where it is only and ever was and will be viz. in the Light and Spirit and among the livers there but not among the Talkers of it that are Livers and Walkers after the flâ—sh I O. Thou sayest pag. 294. That let the Points be taken out of the way and let men lay aside that advantage they have from them and it will quickly appear what devious wayes all sorts of such Persons will run scarce a Chapter or a Verse it may be or a Word nor a Line would be left free from Perplexing contradicting Conjectures the words being altogether innumerable whose significations may be varied by an Arbitrary supplying of the Points for who shall give a Rule to the rest what end of fruitlesse Contests what various and pernicious Senses to contend about yea to expect Agreement is fond and foolish and this gives but an humane fallible perswasion that the Readings fixt on by each is according to the mind of God Besides who shall secure us against the Luxurant Spirits of these dayes who are bold on all advantages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break in upon every thing that 's Holy and Sacred that they will not by their Huckstering utterly corrupt the Word of God i.e. Scripture how easie is it to see the dangerous Consequents of contending for various Lections Reply Is your Word of God possible to be utterly corrupted ours is not Is your Foundation Rule c. so rotten such a Nose of Wax how easie is it then to sore-see that it must melt afore the fire of the Spirit And of what dangerous Consequence is it for you to stand on no surer ground then that which is so easie to be changed for does thy Perplexing Prate make it the lesse alterable or free it from mens Perplexing contradicting Conjectures while thou objects but thy Conjectures to theirs none of which must Rule the roast or be a Rule to the rest and doth your Interpretation which is variable both Rerum and Verborum were your Transcripts never so steady give any more then meer fallible perswasion that your Readings and Sense which is all the People have is right Ah poor men who labour in the fire and weary your selves for very vanity in screel-scrawls about your Scripture while by the Spirit the Earth is filling with the knowledge of Gods Glory without such absolute necessity of the Letter as the Waters cover the Sea I. O. Thou sayest pag. 211. That the Points are of importance to the right understanding of the Word of God Reply Ah poor People as well as poor Priests too if it be so not one among a thousand of the one nor one among twenty of the other being capable to read Hebrew either with Pricks or without I trow which way must these come to the understanding of Gods Word from the Rabbies mouths or Gods own For my part I am far from believing such necessity of Points to understand Scripture by seeing 'tis as to the Substantials of saving Truth rendered pretty well into plain English that poor â—eople that with honest hearts read it may see how to be honest much more to understand the Word of God it self which is not the Scripture which yet I. O. intends by that term of the Word But on that which is uttered in every heart from his own mouth out of which Wisdom it self sayes Prov. 2. there comes Knowledge Wisdom and Vnderstanding there shall I wait with thousands more that are there waiting and noâ— upon the Dreaming Doctors while they divine out their meer Dreams Thoughts and Opinions about their Poâ—nts and Punctaâ—ions Besides Riddle me this I.O. if thou canst Whether the Scripture were never rightly read nor understood by Holy men that did read it in the Spirit without Points before Ezraes dayes from which only thou traducest thine own Orignal of the Points which thou makest of such importance to a right understanding of the Scriptures I.O. Thou sayest pag. 252. That to be driven out of such a Rich Possession as the Hebrew Punctation upon meer Conjectures and Surmises thou canst not willingly give way nor Consent Reply Poor man Is that thy rich Possession that so much benefit comes by as thou sayest pag. 267 the chiefest Treasure the Church of God hath for many years enjoyed as thou sayest pag. 163. the Inheritance which even every Tittle and Letter of which as thou sayest pag. 176. many Millions have looked on as Theirs with such high account that for the whole Worâ—d â—ther would not be deprived of it Do the Riches the Ornaments the Excellencies the Enjoyments which thou art so extraordinarily afraid to be Kobbed Spoyled Plundered Driven out Deprived of that your Consolation seems so much to consist in that who so does not so much as totally bereave you of or nullifie but only under-value so as barely to Novellifie and deny the Antiquity and Necessity thereof does no lesse then utterly stop the very Wells and Fountains from whence ye should draw all your Souls refreshment as thou sayest pag. 216. Do they I say stand in such Counters and Pins Pins heads Points Point Tags Childish Toyes and Trash as these Indeed when I was a Chiâ—d I did as a Child thought as a Child spake as a Child understood as a Child but when I became a Man I put away these Childish things which yet University Doctors are very deeply doting on to this day Like Boyes that ly brawling about Bawbles which they prize above and will not part with for far more serious precious matters blessing themselves more in a Bag of Cherry-stones and fearing more to lose caring to keep them then wise men do theirs whose Riches lyes in that which can't be lost So doth I.O. busie himself with fear and much trembling about these perishing Points Vowels Accents about his Cametz's and Patack's Tsere's and Segols Chiricks and Cholems Sheva's and Sciurech's Athnach's Kibbutz's and Cametz Catuph's hoping he is rich and encreased with Goods and hath need of nothing while he enjoyes them thinking within himself Populus me sibilet at mihi plaudo Ipse domi simulac numinos contemplor in arcâ Not knowing that for all this being out of and against the true Light he is poor and wretched and miserable and blind and naked whose Poverty I pitty more then I prize such uncertain Riches of which I may say as the Poet Formidare malos fures incendia servos Ne se compilent fugientes hoc Iuvat Horum Semper Ego optârim pauterrimus esse bonorum Howbeit I.O. Possession being eleven points of the twelve that thou wilt not part with it willingly I cannot much blame thee considering how 't is with thee upon thy Principles 't is a rich Possession indeed in one sense as poor as 't is
in another for by that and your as costly as cloudy Interpretations of the Letter which thou sayest fails if that be not upheld in an Antiquity as Antient as the Letter ye have your Wealth making a Trade out of it yea your whole Kingdom of Heaven here on Earth and yoâ—r Dominion Dignity Glory and Authority and all ye are worth stands upon these ticklish Points so that take them away and in thy conceit at least ye know not whither ye sink down ye drop and must be fain to go a begging to the Quakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tell me where I shall stand Give us of your Oyl for our Lamps are gone â—ut let your Light and Sun shine on us for our Candle is gone out in obscure darknesse we have wearied our selves in the greatnesse of our way in the multitude oâ— our Thoughts in the infinitenesse of our Imaginations to hold up our Forms and Professions and Faith and Christian Religion and Righteousnesse and Life and all by the Letter counting your Lives madnesse and your End without honour that talk of A Light within but now we see 't is we were the fools and blind and the mad-men and the poor and deluded ones and deluders of each other and of other People as well as our selves who have hung all their Faith upon our Fancies about the Letter upon ouâ— high Conceits about our Copies and Transcripts which we deemed infallibly to be the infallible Word of God when all Translations which is all they have that know not Gâ—eek and Hebrew to trust to unlesse they take our words are untrusty and untrue and a Nose of Wax which men have made to stand which way they pleased and no stable stedfast firm Foundation And the Light of the true Righteousnesse hath not risen upon us I. O. Thou sayest pag 220. That thou canst not but tremble to think what would be the issue of this Supposition that the Points Vowels and Accents are no better guides unto you then may be expected from those who are preâ—ended to be their Authors Reply I tâ—ought ye had not been Quakers but against Trembling and Quaking because ye jeer at it so in the Quakers who professe and pretend to Trembling at nothing but at the Word of God it self but I see ye are Trembling at smaller Matters out of the sense of the losse of Toyes and Trifles now the day of Iacobs trouble trembling begins to passe over and he to be saved out of it Trembling it seems begins to take hold on the House of Esau who must assuredly come into it in his stead and that with a witnesse and to some purpose when they who yet stop the ear shall hear the Word of God who is the Strength and Salvation of his People roaring out of Zion and as a Lyon uttering his voice from Ierusaâ—em to the shaking of the Heavens and the Earth and not be able to flee out of the reach or sound of the terrible roaring thereof 2. Do you expect such eminent guidance as ye here seem to do from these pidling Pricks and Points into the Kingdom of God and Salvation so that the Terrours of Hell take hold on you at the very time and thought of the losse of no more then that meer imagined Antiquity and pretended divine original of them from mount Sinai that some fillily ascribe unto them Suppose ye could prove them to be derived from Mount Sinai which is that where there were Quakings and Tremblings Blackness and Darkness and Tempest will they lead guide and conduct you from Condemnation to the safety rest refreshment and consolations of them that are come to dwell on Mount Sion Ah miserably bemâ—ped men and benighted Ministers It grieves me to see how poor People wait upon you for guidance who are groaping up and down for the Wall your selves like such as have no eyes after such small Apices and Scintillula's indiscernable and incomprehensible Attomes as these which are of such infinite variety vanity and uncertainty that 't is as profitable Capere muscas to catch Flyes and sit and peel strawes as to spend time to find out either their Authors or Differences or Services or Vses For so verily are the Hebrew Accents as uselesse as numberlesse in their Offices insomuch that the Learned Christian Ravis of Berlin Professor of the Oriental Languages doth in his Grammar not only utterly deny them as others do to be Coaevouâ— with the Consonants or to be written by Moses but also not to be so ill handled by the Authors who ere they were as to cast so many unnecessary idle unreasonable superfluous useless Fancies upon them as our Doters on them do now a dayes I Confesse quoth he we cannot set down the Time Place Method Authors Crooked knots punctually which were never set down but 't is as old to have Bibles without Points as with them They are not the same in Hebrew Samaritan Chaldee Syriack Arabiâ— Aethiopick The Graecians at first were content with a e o for vowels Persians Turks Tartars Mogul great and little and Malay could be content to this day without Pricks instead of vowels What think you then quoth he was there a Curse of God upon the Jewes and all the Prophets that they nor could nor would understand the Writings one of another without so many superfluities And what a Malediction will you cast quoth he upon Gods Word that when many Hundreds can understand and that without any Haesitation at all thousands of other Books without these Pâ—icks they should not be able to understand Gods Book without such ado If that Infinity of Pricking and Stroking every Line and Letter were in the Bible were it not the greatest injury that could be done to it to have it once Printed without them How would the JEWES dare to Offer such Sacriledge so Vnexpressible Must the JEWES find out an easier way then GOD himself to leave out Pricks What an absurdity is in all the Accents not one excepted Athnack stands in an hundred places as a Boy or Servant Truly I pitty quoth he all those Great Men that are become Boyes and Children playing thus for the Vowels Accents and Diacritical Notes that they Write whole Books about Fancies and Childish-stuff given over to Reprobate minds and without the Bâ—essing of God The Pricks added to the Consonants are various according to the Fancies of the Inventors in various Countries of the Orient in Hebrew Chaldee Arabick and Aethiopick are there naturally none because superfluous The Strokes and Pricks are not of the Essence of this Tongue therefore only in the Bible and are set to the Bible without necessity Only I wish'd that the Vowels and Sheva's quoth he had no greater Credit then the Accents have which by the most learned in Europe for almost 150 years were still left out and not cared for even by them that Translated the Hebrew Bible nor can I well blame them as if they had mightily mistaken
own nor hold their Iâ—o in that height of honour as they do nor fall down and worship that golden corruptible Image that they set up though they honour the Truth that 's told in the Scripture and submit to it as the euerlasting powerful Word of God What are thy high English Transcendant Treatises about and thy exceeding ample Apologetical Latine Exercitations and thy many Execrations Anathcmaes thundred out and Subpoenaes pag 31.34 56. 59.60 81. sent abroad in those and sundry other Pages of thy Paper Summoning and Requiring all men as from God to the Subjection and Submission of Soul to the Scriptures which is due only and alone to the Word of God on peril pain and penalty of inexcusablnesse in damnable unbelief damnation eternal damnation eternal displeasure of God eternal Ruine c. in case it be not own'd as so What are all thy excessiue Commendations and direful Comminations and Condemnations denounced by thee against all that Commend it not so ignorantly as thy self and thy many needlesle Negotiations and pitiful Proofs and Pragmatical Pratings and prehemineâ—t Pleas for its Reception in Comparison with and Opposition to all other wayes of coming to the knowledge of God and Attendance and Submission to its Supream uncontroleable Authority pag 57.58 upon the account of its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration as being the most perfect Rule firm Foundation staple Standard infallibly true Touâ—hstone entirely in every Tittle to the least 〈◊〉 the Word of the Great God the Writing that comes immediatly from God to us who live to many 〈◊〉 after the mouldring of the first Manuscripts of it without the leâ—st interveniency of any medium obnoxious to fallibility or capable to give Change to the least sota or Syllable of it pag 113. The Book which God wrote or at least immediately indited and commends men it thou could tell where to receive as his under the penalty of his eternal displeasure which Book makes a sufficient discovery of it self to be his pag â—20 reveals and â—clares and professes it self from the beginning to the ending that no where 〈◊〉 I shall shew anon to be unquestionably the Word of God pag. 140. And avers it self in euery place and that every place with 7 0. himself is 1.0 place at all if Ex. 1. Self 28 be true as will be seen anon to be the Word of God pag 117 the most glorious Light in the World above t'e Sun dearer to God then all the World besides and scores more of wonderful strict strains of Talk in which thou stretchest the Text and letter beyond its liue and screwest the Scripture within Diana's Shrine till thou crack'st thy own Credit with uttering ten times more then thou art ever able to stand under the tryal of or any wise man is to understand 〈◊〉 what is all this Adoratory ado thou makest about Is it not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 57. the Writing And what Writing Is it not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only confessing that all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is long since lost And if thou should spend so much time as to Talk to this Age of that as the Rule Foundation Touchstone Standard that is not now standing but fallen and that as the inalterable incorruptible Word of God and yet whether the Decalogue of Gods own Writing were not as incorruptible as thy cobled Copies of it let who will judge that is already altered yea corrupted wholly out of the World thy folly would more fully shew it self Is it not if not the totteâ—ed Translations which the people at least magniste and make a God of as much as thou of the other thy meer Perigraphy or rather Typography that passes from under not the Pens of careful faithful infallible Transcribers but the Presses of carelesse fallible falsifying faithlesse Printers whose hands few Pamphlets passe without need of an after Errata sic Corrigas Thy meer Typographically correctible corruptible Copies of the Text are the Common Theame of all thy Laudatory labours and truthlesse Treatises and Theses that are thrust out about them As for all Translations that I may not wrong thee but give thee thy due thou givest them their due I confesse in some measure so as to slate them a little lower then either the true Word of God or the first true immediate Manuscripts of it either Yea I must needs say that though by some EXPRESSIONS and DENOMINATIONS thereof as namely that of the Word of God partly at least thou settest them above themselves yet thou pullest them down so far below thy Idolized meer imperfect Images of the frost Writings that to say the Truth within a little thou as much disparagest the very best of them as they are commonly counted as beyond measure thou manifiest thy own insomuch that well-nigh the whole Scene of Sections in thy last Chapter of thy Second Treatise seems to be set to drive on no other Design then a louder decrying of all Translations then that of theirs whom thou cryest out on for decrying thy Transcriptions or then thy own crying up of them Yea thou dost not more strictly and absolutely avouch that untruth concerning the absolute unity of your Copies of the Original both with the first Originals and among themselues without any discrepancy in the least then in that Chapter principally and partly elsewhere viz. pag. 15. thou avowest and purtest thy self to prove that vast variety that is in all Translations among themselves and that deep discrepancy that is in them also from both the first Original Text and your Transcripts of it which variety discrepancy and corruption yet that is in them thou art so far from covering from the view of the Vulgar whose Souls Interest lies mainly in Translations they being not able to read the Original Text as their Soul sayst thou and bodily Interests also say I are concerned in your Transcription that thou openly proclaimest it that all may see it as it were upon the house top and lest any should be startled at so strange a sight as thou presentest them with in that Chapter as that vast variety of Translations of the Text from the Originals of it and each from other and begin to question whether that be the incorruptible Word of God or no which so many Corruptions could creep and are crept into thou art so shamelesse as to help an Old lame Dog ore a stile as the Proverb is so as to render these so many mis-representations of the literal sense and meaning of the Original Words which the Translators moped into till they have torn and twined the Waxen Nose of your naked Letter whereby â—e may see what a sixt and firm Foundation true Touchstone stable Standard inalterable Rule infallible Guide incorruptible Word of God ye have among you while you trust and stand to no other Word then your outward Letter defying that within in the heart which the Quakers point you to into more then twice if not
twenty times twenty several shapes as an eminent help Oh horrid to the manifesting of the mind of God unto men witnesse thy own words pag. 310â— at thy very entrance into that thy Talk against Translations which are these TO To have it Represented to us at one view the several Apprehensions and Iudgements of so many worthy and learned men as were the Authors of these and of the various Translations upon the Original words of the Scripture is a signal help and aduantage vnto men enquiring into the mind and will of God in his word Reply Was the like odd conceit ever heard of or digested with the receipt of it for Truth any where but among onr Academical Conjecturers and Adorers of one anothers silly thoughts that not unity but variety in the Translations of the letter occasioned by the various thoughts and opinions of men that Translated one about the spirit sense of the same words should be signally helpful towards any thing but the confused fightings that the world is filled with about their many senses and meanings on the letter and that our Ministers fill the World with as well about their divers Transcriptions as different Translations is much more then folly and little lesse then madnesse to imagine Ah poor common people you of the Tongues Nations and Kindreds of the earth that understand neither the Language of your Academical Canaanites nor yet the true language of the Land of Canaan It pities me for you still to see how all things are carried in the clouds out of your sight for not standing in the counsel of God the light in your own heart nor asking counsel of God but at your Stoical Students Stocks and Stones you know not the mind of Christ that way And as for your untrusty Turn-Coats that Talk of Truth to you for Tyth but turn Truth out of doors and turn all things up-side down whose doings in that kind must be esteemed ere long as the Potters Clay Isa. 29. As for these I say they dig deep to hide their Councel not only from the Lord who yet in his People sees them well enough but from you also their own People who own them so that all their works to you-ward are done in the dark so that ye behold not what strange Transpositions Transcriptions and Translations of things there are among them and such as tell you plainly how they wrest the Scripture like a Nose of Wax which way it may best serve their Interests they hate so that of those that have tumbled in the same belly and sprang from same University Mothers womb and bowels with them whose breasts the suck at Vel Duo vel Nemo my self and very few more are escaped thence alone to tell you They make you believe that that is the Word of God in your Bibles which is seen with your bodily eyes even the very Letters Syllables and every Tittle of Writing which ye there see which Writing we confesse testifies of that Word of God which gives the Life but alas is the Word of God so flexible alterable that it can be changed which is indeed eternally the same into as many shapes and senses as there are men setting their senses on work to Transcribe Translate and Expound it Nay Friends Gods Word is stable and permanent and not a Tittle of that can be turned besides it self by the Tattling Tongues and pidling Pens of men that for Money make it their whole lives businesse to Transcribe Translate Interpret and give you their Thoughts upon this and that and 'tother Text till throw the throng of their Thoughts and the mists of their Meanings and mis-representations and mis-interpretations ye can see little of that they have Translated for you out of â—heir uncertain Transcripts which yet they make you believe are in stedfast Vnity with the Originals and each other though they Confesse your Translations to good use and purpose too if you will believe them are all unspeakably differing both from the first Copies of Scripture and each other also As to the State and Condition of Translations which it is I. O's drift to discover the Corruption of in Order to the upholding the Credit as to non-Corruption of his Transcriptions he takes and gives a view of the chief of them as they lye in the Biblia Polyglotta Of the Arabick he tells us pag. 325. That should be gather Instances of the failings of this Translation open and grosse and so proceed with the rest be thinkes he might make a Volumne neer as big as that of the various Lections afforded in the aforesaid Bible Of the Syriach he sayes Pag. 327 That it was made hfe knows neither when nor by whom and that in sundry places it evidently follows another corrupt Translation passed throw the hands of men ignorant and suspitious against whose frauds and follies by reason of the Paucity of Copies we have no Relief Reply Observe by the way how I. O. when he speaks derogatively of Translations he vilifies Translators as full of fraud folly ignorance suspitious as if they were untrusty and not fit to be heeded as if they were full of Oscitancy and Negligence occasioning miscarriages and mistakes in their Translatings as if they were such as had nothing to do with God but with Heathen Authors in Transcribings but when he speaks Arrogatively of Transcriptions then pag. 168 169 171. the Transcribers considering that what they Transcribed was every Tittle and Iota of it the Word of the great God wherein the Eternal Concernment of their own and others Souls did lye and knowing they had to do with the Living God belike the Translators considered and knew no such thing that the Work under their Hands was of the same concernment to souls shall we think that men in transcribing Tully Homer Aristotle would be as careful as they we think it not tolerable in a Christian to argue so we scarce think the Roman Pontifices going solemnly to transcribe the Sybils verses would do it either negligently or treacherously or alter one Tittle from what they found written and shall we entertain such thoughts of them who knew they had to do with the living God and that in and about that which is dearer to him then all the World besides why then dost thou entertain such course thoughts of Translations J.O. had not they to do with God in the same that was as thou cloudily conceivest for though the word is yet the latter is not so dearer to him then the whole world yea and sometimes when thou talkest of corrupt novel Transcripts thou hast the same ill thoughts of Transcribers and accusest them when their Copies are quoted against thee to prove various lections for malicious depraving as much as thou excusest them at other times yea thou canst not think the Romane Pontifices would mistranscribe Sybils Prophecies in one Tittle negligently or Treacherously yet dost entertain such thoughts of them about the Scripture in which who hath to
do hath to do with the living God whether in Transcribing Translating or Interpreting and inveighest against them as betraying falsifying vitiating interpolating altering adding detracting and what not to the corrupting of the Scripture Ep. p. 13. Oh the pure â—rounds that I. O. runs ' in Of the Samaritane Pentateuch he sayes the places instanced in by Morinus do prove it corrupt p. 329. of the Chaldee Paraphrase he sayes p. 334. That seeing it did not lye under any peculiar care and merciful prouidence of God whether innumerable faults and errours as it happened with the Septuagint may not be got into it who can tell Saith I. O. himself and say I who can tell that this or that Transcription lay more under the peculiar care and merciful providence of God which I. O. so much insists on then this or that Translation yet I. O. will be telling out his thoughts still for absolute truths Of the vulgar Latine that its of an uncertain Originall its Corruptions and Barbarisms its abuse so much hath been spoken of and by so many already that it were to no purpose to repeat it p. 33â— Of the 70. that all things about it are uncertain and nothing almost manifest concerning it but that it is wofully corrupt p. 335 and p. 15 that Translation i. e. the 70. either from the mistakes of its first Authors or the carelesnesse or ignorance or worse of the Transcribes mark how here I. O. shrewdly suspects Transcribers of carelesnesse or Gods carelesnesse over them whom at other times he says shall we think they were Oscitant or negligent lying under a merciful aspect and providence of God is corrupted or gone off from the Original in a thousand places twice told and that its a corrupt stream a Lesbian Rule On the account of which and some others no whit better or scarce so good are exhibited 1820. various lections with insinuation of an infinite number more and p. 339. if the ability of the Authors be urged and granted an unlikely to erre so much what security quoth I. O. have we of their principles and honesty I say as much as we have of either the ability principles and honesty of thy so implicitly trusted to Transcribers what warrant more hast thou to hold all Transcribers more trusty then these that were for ought is kuown the first and the most emineâ—t Translators in the world insomuch that whether translated or mistranslated mâ—st Priests doâ—e more on it then on your Hebrew Copies yet thou citest Cardinal Ximineus whereby we see Popish Authors when siding with you are cited by you as Authentick as others asâ—erring of this so much adored and even Idolized Translation that it is sometimes Supersluous and sometimes Wanting p. 340. and Cardinal Belâ—armine also whom thou citest and creditest that it is as a corrupt Translation out of the Text so it felt corrupt and vitrated and p. 341. eiting Hierom as so saying thou sayest it is corrupt interpolated mingled and that there were so many copies of it and they so varying that no man knowes what to follow and if a Translation may so be why the Original it self may no so be by many various Copies he must be a wiser man than I that knows of the AEâ—biopian and Persian Translations of the New Testament he sayes p. 342. that he supposes it may sately be said they are the worst and most corrupt that are extant in the world and of the AEâ—biopian he saith p. 243 it is no whit better but a novell endeavour of an illiterate person and of all in grosse he sayes thus in the same page that would be make it his businesse to give instances of the mistakes ignorance falsifications errours and corruption of these Translators who ere they were Iews or Christians his discourse would swell into a Volume And lastly p 174. also thou without exception of any deprâ—ssett all Translations which is all the people have so far below Transcriptions which ye Linguists have as to say thus of them viz. Translations conâ—ain the word of God and are the woâ—d of God perfectly or imperfectly according as they expresse the sense and meaning of those Originals and of the Transcriptions ye Linguists have to advance any all Translations as concurring into an Equality with the Original So to set them by it as to set them up with it on even Terms is to set up an Altar of our own by the Altar of God and to make Equal the Wisdome Skill and Diligence of Men with the Wisdom Care and Providence of God himself So saith D. Featly p. 2. of his Dipters dâ—pt the Bible translated is not the undoubted word of God But so far onely as it agreeth with the Original which as I am informed none of you understand quoth he to Wil. Kiffis and the other Russet Rabbies he disputed with Reply First then observe that by your own confession all that poor people have which is bare Translation is but an Altar of your own setting up among them not Gods Altar for thou callest Transcription the Altar of God or the Issue of the Wisdom Care and Providence of God himself but Translation an Altar of your own the Issue of the Wisdom Providence and Diligence of man onely that must not be reckoned on as Gods Word nor stand in equall esteem with the Scriptures ye Scribes enjoy Alas poor people you and yours must be thrust out still as Christ was into the manger for whom there was no room in the Inne ye must be content with shame to keep at your distance from your Doctors and Lordly Scholars and to take the lowest room they must have a dominion over you and your faith too and you must never fare and feed so high as them but in the stable as Rusticks or but Russet Rabbies among the Bruits and be glad to snap at a crust and be fed at their dispose from their pens and mouths with a bit and a bite if you put not into their mouths and pay not you shot well too for that short Commons and poor pasture ye have from them those Scriptures they or some one of many among them can read in Greek and Hebrew are quoth I. O. entirely to a Tittle preserved without losse though but remote Transcriptions by fallible men answerable to the first immediate manuscripts that were written by inspiration from God the Word of God perfectly duly advanced into an Equality and even terms for I remember not where in all his Book he puts the Transcripts though I know and he acknowledgeth that in some things there are varieties among them too below the first manuscripts with that given out at first every Apex of which is equally divine and if a man be to be beleeved when he speaks falsly or foolishly for want of fear or wit as immediately from God as the voice wherewith or wherein be spake to or in the Prophets but this is mear for your Masters or little lesse
then forbidden at least hidden fruit from you who what light soever ye have from God yet have not learning enough to let you into an intermedling with the open secrets of their living dead letter as for your Scripture which is but Translation out of theirs hear what they say of it who exalt it far above it self into a participation thy the halves of the same high prerogatives with Theirs and a taste of that glorious Title the Word of God yet so as that it must know it self too and not intrude further into it then they give leave by their right or wrong renditions of it ont of their for ever to be adored right-wrong Copies who in the blinduesse of their busie brains vanity and follishnesse of their thoughts and fleshly wisdom that 's enmity against God and enters no farther into the inside of the Scripture than the Eye-sight of a Mole into a milstone may render it as it seems best to themselves and you Lack lingua's little the wiser and if they give your Scripture an Inch it must take heed of taking an Ell for as there 's a Bit so there 's a Knock if it presume too far it s admitted to be the Word of God with theirs but not on even terms theirs wholly and euery Apex of it yours but by the halues or so far onely as it corresponds with theirs from which if it offer to vary by theirs it must be corrected castigated in order to its amendment in time to come theirs being perfectly the word of God yea every Tittle of it the Living Word of the great God though but transcribed as yours is but translated in the Wisedom Skill and Diligence of men yours imperfectly and perfectly too perfectly or imperfectly according as yours expresse the words sense and meaning of their Origina's so that though it can be counted no Robbery for Theirs which is but the fruit of mans Wisdom Skill and Diligence and as now transcribed was not as is confest received immediately from God to be made Equall with that which was at first received more immediately from him as the fruit of his Wisdom Care and Providence yet its Robbery for yours that comes but as theirs doth through the Skill Wisdom and Diligence of Men and within a small matter as immediately from God as Theirs doth to be equall with Theirs and howbeit they may lawfully without pride set up Their meer Transcriptions so as to make them sir cheek by chole with the first hand-writings and set up their own Altar or Altered Copies of Hebrew and Greek with that higher Altar of God even the Letter or first Copy and set up Mans posts by Gods posts even both the first Manuscripts and their own tottered Transcripts too into an Equallity of Titles Honour Power Perfection Authority Necessity c. with the True living Word of God which the first and truest Scripture that ever was was at best but a true Scripture writing or declaration of yet your Posts and Altars and Scriptures must keep aloof and not come so nigh Theirs as Theirs to Gods without a check By all wch that 's here written in this Apostrophe to you O poor deluded people ye may see what a low condition ye are deprest into till you betake your selves to the light of God within which was before any letter to writing was without which the Scriptures cry up call you to while your Scribes cry it down cry out against it and call you from it ye may see how ye are thrust out with a Pueri sacer est locus extra meijete meddle not here ye Mechanicks ye unlearned Laicks from the lines of their communication by your Fanatical Fantastical high flown haughty Haebricians and greedy Graecians that for filthy lucre take the oversight of or rather over you and that take upon them by force to be your guides before whom you are fain to stand like some poor stupified Peasant before his Prince to whom if the one say but Rex sum sic uolo sic jubeo So I mean to have it the other hath no more to do but ineak away nor to say but Amen so be it nil ultra quaero plebeius It follows then that none but Schollars have the undoubted word of God for people understand not Original tongues nor many Priests the Hebre◠and so though they say Hear the Word of God they have no undoubted Word of God to preach out of it while they take their Texts out of English Bibles So people and blind Priests have no undoubted infallible Rule touchstone to try Truth by for if this he so how is the Scripture as they have it the most perfect Rule to them both people and illiterate Priests must either get Hebrew and Greek or else confesse that they live as much by tradition in England taking things on trust from the Priests without tryall as they do at Rome for what difference between having Scripture no Scripture in the mother tongue when notwithstanding that which is so had men cannot be sure which is the Word of God which not but as the Priests tell them so and if Priests be minded to deceive them they may Translate it to their own turn as they please and people ne're the wiser so make the Scripture as a nose of wax to stand to themselves lead the world by the nose as they have ever done which way soever they will So I confesse I. O. that I see the Scriptures as taken for the Translations set somewhat lower by thee than the first Manuscripts and then your Transcriptions in the place above quoted yet entitled too with the name of the Word of God in part but your Transcriptions to an Apex are equalized with the first Manuscripts and both these elsewhere wholly with the light and living Word It is then the meer Transcripts and neither the first Manuscripts nor Translations that thou talkest so exceeding strictly for the non alteration or non-corruption of in a Title the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being lost out of the world and Translations excluded the lists o◠thy Apologetical vindication of the Scripture in the externall Text thereof in vindication of which Transcriptions of the Hebrew and Greek Texts not appearing at all for the English save quatenus agreeing with the other p. 153.174 thou talkst on Argumentatively as follows Arg. 1. To prove the whole Scripture memorandum of old and new Testament to remain entire to this day without ablation or alteration of it in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tittle thou urgest p. 175. the providence of God in taking care of his word which he hath magnified over all his name as the most glorious product of his Wisdom and Goodnesse his great concernment in this world answering his promise to this purpose Rep. This leads the Front of that Ragged Regiment of Arguments which follow it at the heels in p. 175. 176. 177. being no lesse than 12. in number
not to be believed when she talks the Truth p. 225. So I may say of thee though I believe thee when thou speakest truth yet thou utterest so many untruths that thou scarcely deservest to be believed when thou tellest the Truth but yet if thou be of any credit with thy self and thou wilt but take thy own word then we are well enough and have wherewith to answer thy challenge having thy self in the self same Book we have here to do with speaking more then one word at least and that 's enough ad bominem to this purpose viz. that there was in the world a Copy of the Bible different from what we now enjoy in one word at least and that 's in more then Tittles which thou who art Callidus more then Callidus in thy Re frigida contendest for sith the Keri and Ketib those 840. words which are confest by thee to vary in their Consonants from what they should be written with if what is in the margin were in the line are confest by thee not to have been so from the beginning which if not then there was once a Copy different from what we now enjoy but of this thou wilt hear more from us by and by Secondly p. 300. thou sayest the difference in the sense taken in the whole context is upon the matter very little or none at all at least each word both that in the margin that in the line yield a sense agreeable to the Analogy of faith Rep. Here thou mendest thy bad cause as well as one can well do that makes it two-fold worse then 't was before for if there be welnigh a thousand words not onely different in Consonants which is greater then that of Tittles but also such as makes the least difference in the sense of the Spirit which how many so e're the Text may bear is acknowledged by all but your selves that make many to be but one alone ever to one word or place then thou thy self overturnest that certainty and Identity of not onely the Text it self thou so loudly contendest for but also in some measure of the Truth it self contained therein which we say is eternally entire let the Text run which way it will but thou here art forced to confesse that in the Keri and Ketib there 's not onely a variation in words but also thereby in the very sense it self And though thou wouldst fain mend it when thou hast done by mincing the matter making as if the Context considered the difference in the sense is upon the matter very little and agreeable either way to the Analogy of faith as ye often speak whereby if not blinded ye might see how for all ye call the Scripture your Rule of Faith yet ye more serne the Scripture into the sense of a suitablenesse to your modern devised model of faith still then suit and model your faith according to the true sense of the Spirit and mind of Christ in the Scripture yet that 's a meer false seeth and â—â—gment of thy own for in some places there arises from the Keri and Ketib a very vast variety not to say clear contrariety in the sense such as if the Context be consulted with is consistent with the faith but one way onely and not the other and sith thou puttest it to the tryall by the variety of those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the same in sound yet most distinct in their significations and so of all the varieties that are of this kind seeming to thee of the greatest importance of which it is observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose signification is not is fourteen or fifteen times put in the Text or line instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose signification is to him or it which is set in the margin I am willing to be tryed by that very variety that is of thy own naming the better to satisfie thee And whereas thou sayest that though these seem contrary one to the other yet wherever this falls out a sense agreeable to the Analogy of faith ariseth fairly from either word instancing in some places picke out by thee for thy own purpose I say if it do hold it s not worth a pin or point to the proof of what thou sayest if in any one of those fourteen or fifteen places it appear to the contrary and that it does let me be so bold fith thou instancest in two that are fittest for thee to instance but one that makes against thee and then I shall trouble my self no more with thy Keri and Ketib which would make one if not sick yet at least sorry for thee to see how sorrily thou shifts by it Isa. 9.3 thou hast multiplyed the Nation not encreased the joy say the Ketib or word in the Text but the Keri or word in the Margin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it which marginal Reading though Translators following the mistake of the mis-transcribers keep to the Ketib is undoubtedly the true and onely sense of the Spirit for the reading in the line as it is in both Transcripts and Translation is considered with the Context a piece of meer non-sensicall contradiction thou hast encreased the Nation not encreased the Ioy they joy before thee according to the joy in harvest as men rejoyce when they divide the spoil what a jarre does the word not encreased the Ioy make in the sense of that verse yea it makes it meet confusion and contradiction to say the joy is not enlarged and yet it is enlarged like to that of men that rejoyce in harvest and at the dividing of the spoil but read it by the Keri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it thus viz thou hast multiplyed the Nation thou hast encreased joy to it or its joy they joy before thee according to the joy in harvest as men rejoyce when they divide the spoil and then there 's no discord in the sound but it s all sweetly sutable and harmonious and agreeable to the Analogy of the true faith also Arg. thy Eleventh is The security we have that no mistakes were voluntarily or negligently brought into the Text before the coming of our Saviour who was to declare all things in that he not once reproves the Iewes â—n that Account when yet for their false glosses on the word be spares them not And this Argument is urged o're again p. 316 interrogatively thus viz. can it be once imagined that there should be at that time such notorious varieties in the Copies of the Scripture through the negligence of that Church and yet afterword neither our Saviour nor his Apostles take the least notice of it yea doth not our Saviour himself affirm of the word that was then among them Scripture with thee that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should passe away or perish Rep. 1. Leave calling Christ thy Saviour as thou often dost till thou witnesse thy self saved by his grace from
learned Collectors of various Lections pag. 196 197 in Oâ—ere longo obrepsit somnus and that while he had his hands and mind busied about many Things sundry mistakes did fall into his Work of Disproving various Lections 3. What intendest thou I.O. by that Clause if any various Readings shall be gathered where no mistake can be discovered as their Cause they deserve to be considered Is there any various Lection that mistake in Transcribing is not the cause of Where there various Readings of one Text to be found in the Writing as given out from God at first Was there not Identity and perfect exact likenesse to it self in every Text Term and Tittle of Scripture when 't was written And if there be any varieties now as there are not a few are not those very varieties so many as they are so many mistakes and is it not the Position it self to be vindicated by thee against all those whom in the wildnesse of thy heart thy hand is against that there are no mistakes befallen the Scripture nor such miscariages as befel the Transcribers of Heathen Authors p. 168 See also 167. and pag. 171. Let men sayest thou propose their Conjectures about the Mistakes they pretend are crept into the Original Copies we will acknowledge nothing c. And pag. 177. We have security that no Mistakes were in the Text before the coming in of our Saviour So 191. To relieve their Mistakes c. So 343 345. So pag. 18. in all which places he whose eyes are in his head may see how thou makest Mistakes and Corruptions Mistakes and Errours Mistakes and Falsifications Synonomaes and yet here p. 180. thou makest as if there were various Lections where there 's no Mistake as their Cause And also pag. 192. Thou quarrellest with the Appendix to the late many Tongu'd Bible in that therein whatever varying Word Syllable or Tittle wherein any Book varieth from the common received Copy though manifestly a Mistake superfluous or deficient inconsistent with the sense of the place yea Barbarous is presently imposed as a various Lection And pag. 199. it is sayest thou against all pretence of Reason that every Mistake should be admitted as a various Lection in which self-same page thou renderest Copies corrupted or mistaken as all one And pag. 200. speaking of different places To what end sayest thou should the minds of men be troubled with them or about them being evident mistakes of the Scribes as if mistakes of the Scribes were one thing and Corruption or various Readings from the first Copy were another Was there ever the like piece of Confusion and meer Mangonization of Matters made before by any Master in Israel as this which is here made by thee I.O. who one while makest Mistakes and various Lections one and the same and otherwhiles makes them Two Things so that though they do ever ponere se invicem yet often it s so with thee that posito uno non ponitur alterum Surely whether various Lections and Mistakes be in that Text of Scripture or no and whether various Lections and Mistakes be all one or no here 's both various Lections Corruptions Confusions self Contradictions and abominable grosse Mistakes also in thy talk about the varieties and mistakes of the Letters Transcribing and such an uncouth unhewen indigested disjointed incongruous unharmonious tottered kind of Round-about discourse as no reasonable man ever ran in and no reasonable man can find either head or raylin insomuch that should any Quakes have uttered the Tyth of that Confusion that thy Speech in this matter abounds with thou wouldest have said and justly too what thou unjustly chargest them with in thy Latine Letter ad Lectorem viz. that their Speech is so Crude and nonsensical that thou canst not well perceive their meaning I shall therefore here again as before I have done and might do of Twenty more places of thy Book not without good Cause bespeak thee much-what in thy own words of the Quakers Quiâ— Sermonem illum quo hic uteriâ— bene intelligat Quis inconditum illum verborum sonum omni sano sensu vacuum quo non tantum omnibus aliis qui veritatem asserunt sed ipse tibi in dicendo contradicâ—â—e videris mente percipere possit Epist. ad Lectorem Ex. 3. S. 17. Quaenam sit Tua de diversis Scripturae Lectionibus haud facile quis declarabit praeaâ—erquam enim quod Sermones tui inter se non Conveniant ita ineptè atque odiose in explicando animi tui sensu garris dubiae incertae significationis vocibus ludis nihil sani sensus aut quod ab ullis sanae mentis intelligi possit continentibus ut multo facilius sit argumenta tua profligare quam mentem percipere imo cum Turpis inhonesta est vel ipsam non Palam Eloqueris vel verbis itae consutis consarcinatis ut nibil paene omnino significent eam mangâ—nizas atque ita inscite consilium Sermonibus obtenebrans nibil magis cavere videris quam ne intelligaris Who is able to make any thing of that raw self Contradicting kind of Talk thou tracest to and fro in devoid of all sound Sense uncertain doubtful undistinct patcht together cloudy foolish Childish unsavoury as if thou tookest care more to hide thy meaning then to speak it out plainly or make it manifest as if bâ— Foring and Poking so long into Pococks Miscellanyes thou hadst left thy eyes behind thee there and contracted to thy self some certain Miscellaneous Spirit that cannot tell how to distinguish any thing but mingles all things together into a disorderly Masse and immethodically Messe of impertinent Confusion But to let it passe and proced to an Observation of the rest of thy poor put offs in this kind whereby though-thou grantest various Lections yet thou little lesse then denyest it again that there are any that can properly be so denominated How deservedly is this to be Noted to the shame of thy Confusion and of thy self Conâ—ounding self in it that thou struglest and yieâ—dest and struglest and yieldest and then struglest again like a drunken minded man that reeleth and staggereth to and fro in his vomit in most places of thy Book wherein thou handlest the Point of various lections For as pag. 13 14. thou first sayest That your Copies contain every jot that was in the fâ—â—st without alteration of one Tittle then that it s no doubt but there are some diverse Readings or various Lections in the Copies ye enjoy Then again That the whole is preserved without Corruption in every Letter and Tittle Then again That there is variety in the Copies ye have But then again and that 's the final Resolution of the whole matter which stands to salve all from sinking That where there are any varieties fallen out by Gods permission thereof it s alwayes in things of lesse indeed of no importance So pag. 198 199 200 201 after many Grants
differences that are in later Transcripts as various Lections p. 192. whatever varying word quoth he Syllable or Tittle could by any be obseâ—ved wherein any Book though of yesterday varieth from the common received Copy though manifestly a mistake superfluous or deficient inconsistent with the sense of the place yea barbarous is presently imposed on us as various Lection so p. 194. How peevishly complains he that all differences that could be found in any Copies printed or written are equally given out as various Lections many differences that have been formerly rejected by learned men for open corruptions are here tendred us again quoth he adding it is not every variety or difference in a Copy that should presently be cryed up for a various Reading A man might with as good colour take all the printed Copies he could get of various Editions and gathering out the Errata Typographica print them for various Lections I answer why not do not all Errata whether Apographica or Typographica make various Lections from the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some degree at least whether they be fewer and lesser or more and grosser â— whence come those few errours that thou thy self ownest for various Lections but from the failings and mistakes of the Scribes in Transcribing or the Compositors at the Presse from whence all the rest come which by no means thou wilt admit to be called by that name yet those that others call corruptions and various Lections on the self same account as thou callest those few which thy ownest as such thou turnest them off with To what end should mens minds be troubled with them being evident mistakes of the Scribes dost thou grant then that in many places of your Original Apographical Copies there be evident mistakes of the Scribes in so doing dost not thou grant all that is contended for against thee which is that in your Transcriptions of the Original Text thou so much talkest for the entirenesse and integrity of to every Letter Point Syllable Tittle and Iota the Scribes were evidently mistaken so as to mis-transcribe and the Printers through whose hands the Bible comes mostly or altogether now were evidently mistaken so as to mis-print many words Syllables Letters Tittles Points Iotaes to the manifest corrupting of the Scripture in the Greek and Hebrew Text thereof as well as of the Text in other Tongues whereby it is undeniably evident to any but obstinate I.O. that the same fate both hath ever and still doth and therefore may sith quod fieri potuit potest attend the Scripture in its Editions by Transcribing as hath done doth or may do any other Books and may well be asserted so to do without thy sottish senselesse unreasonable Atheistical supposition and censure of its bordering on Atheism so to imagine and for all thy foolish and false affirmation p. 173 that the promise of God for the preservation of the Scripture to a Tittle require other thoughts at our hands I say why should not one various Lection by a mistake in the Transcribers or Printers be counted and called a various Lection corruption mis-transcription alteration of the Text as well as another a lesser as well as a greater a later as well as one more ancient 2. I wonder whose Reason but Reasonlesse I. Os. it is against the corruptions in Copies of so great Antiquity as two or three hundred years should not be numbred among others that are much elder And sith many mistakes and corruptions are confest to have crept into Copies of later times by the Oscitancy Negligence Ignorance Wilfulnesse or something of the Scribes who knew as much of late as they did of old what they were about and with whom they had to do therein and were under as much promise aspect and care of God whose providence and love to his Church and Word is as great for the preservation of both in these last ages as ever if his un-erring guidance of Scribes and Printers that Transcribe and Print the Scripture be such a non such expression thereof as I.O. would make it I wonder what warrant and security I.O. who denyes inspiration and infallible direction to all Transcribers from the first to the last can give us of the honesty fidelity integrity ability and against the erroneousnesse carelesnesse unskilfulnesse and aptnesse to mis-transcribe of the more ancient more then I can of and against that of the later Transcribers whether Jewes or Christians since they who know not the Spirit are all as zealous now of the letter as ever and more Tender and Talkative and Tâ—tling for every Tittle of their Text then ever they were since the world stood witnesse I.O. himself yea when was there more care and curiosity and critical consideration about the exact writings printings and reprintings of the Bible then is now adayes yet no Editions ever come out so carefully corrected and copied out but that a man may fill a page with its Errataes in more then either Tittles or Iotaes and if now and two or three hundred years ago why not in dayes of old I know not nor any one else I believe but that I.O. sayes otherwise and is more ready to beleeve his own Sayâ—soes and suppositions then the naked Truth and to be believed by such as dote on his Doctorship then to be disproved or proved a Lyar. But finally that I may at once remove this sleevelesse pretence of I. O. out of the way at his command and our own leasure let those obscure private novel Copies as he counts them and their corruptions be separated and removed out of his way since they trouble him so much we can abate him them and afford and spare him the setting apart of them and more too and yet carry the cause against him too out of his own mouth nor will his plea and pretence of the privacy obscurity and novelty of these if we allow it him prosper to the proving that there is no various Lections in his Original Texts since we have it professed publikely passed and consequently proved against himself under his own hand which ever and anon pulls down what it builds up and soon after builds again what it once destroyed thus viz. p. 190. I.O. That there are in some Copies of the New Testament and those some of them of some good Antiquity divers Readings in things or words of lesse importance is acknowledged the proof of it lyes within the reach of most in the Copies that we have and I shall not sollicite the reputation of those who have afforded us others out of their own private furniture Rep. These being I.Os. own words whereby he hath overturned his t'other Talk I need talk no more on it for I cannot set his Babel more perpendicularly with its Bottom upwards then it stands already as himself hath set it Yet for all this I. O. may think he hath qualified and salved this saying of his from the censure of a contradiction to the other
Syllable or Tittle in any Book that varieth from the common received Copy though manifestly a mistake superfluous deficient consistent or inconsistent with the sense of the place yea Barbarous be imposed on us as such it being not every variety or difference in a Copy that should presently be cryed up for a various Reading p. 19â— 194. for that were to create a Temptation that nothing is left sound and entire in the word of God and so overthrow our Assertion which we stand so strictly to maintain and so to them tha rightly ponder things there will arise nothing at all to the prejudice of our Assertion p. 193. yea then 't will quickly appear p. 181. 201. 202. how small the number is of those varieties which may pretend unto any consideration under the state and Title of various Lections and of how very little Importance they are to weaken in any measure or impaire in the least the Truth of my former Assertion quoth he concerning the Care and Providence of God in the preservation of his Word that is the Scripture with I. O. and every Tittle and Letter thereof In all which sayings collectively considered I.O. had as good have said in short do but yield it that all the varieties mistakes corruptions barbarisms of what sort or notion soever fewer or more greater or lesser hurting or not hurting the sense of the place old or new by superfluity or defect of words crept in from Heriticks or however are not varieties c. and then our Assertion holds good and true viz that there is none at all or thus count not such as are of more and lesse importance prejudicing or not prejudicing the sense for corruptions and then there will be found few or no corruptions in our Copies at all or thus forasmuch as they onely deserve to be considered as various Lections where no mistake can be discovered as their cause and these not to be admitted as such which are occasioned but by mistakes take away all that were but mistakes from that Title of various Lections and all such too as were not mistakes but evidently intended as Expository of difficulties or supplyed purposely to make out the sense of the places p. 180. 181. 206. and then there will appear to be few or no various Lections or in a word excepting all those that are there 's none at all As if a man that owes but twenty shillings should say to his Creditor bate me but twenty shillings and I 'le pay you all But we must not let it go so I.O. by whole sale though as Lot pleaded for little Zoar to be spared that his soul might live so thou for sparing the imposition and imputation of little impurities to thy Copies that thy grand Assertion which else must dye may live which is that in the least Syllable Tittle Letter and Iota thy Transcripts are true and entire as the first Manuscripts yet we must not separate from our Anti-Assertion the mentioning of the mistakes in Iods and Vau's and Tittles and Iota's and Syllables and Vowels and single Letters and such like unlesse thou wilt remove from they Arch-Assertion thy strict positive affirmings that your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Copies contain every Iota and Tittle that was in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Haebraea volumina nec in uâ—â dictione corrupta inâ—enienda sunt and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not one Iot or Tittle of the Text passed from what ever was written by inspiration under the Law and that ye have all every Tittle without any losse or any change or alteration to the least Iota or Syllable and much more id genus p. 13. 153. 173. 317. and if thou recede from and recant that Reasonlesse Rigidity of thy Position about the truth of thy Text in Tittles we shall supersede from our reasonable Reply to thee concerning the corruption and mistranscription of thy Text in sundry Tittles in which it seems thou art forced to confesse to us that some Tittles are amisse for while thou standest so strictly upon the entirenesse of each Tittle as thou sayest of the Jewes p 240. so I of thee while thou keepest the Scripture we shall never want weapons out of thy own Armory for the destruction of thy haughty Assertion like the Philistine thou carryest the weapon that will serve to cut off thy own head for while I.O. asserts the Text to be entire to every Tittle wee 'l tell I.O. out of his own Book that I.O. tells an untruth in that for if I. O. be to be believed by himself he o're and o're confesses mistakes in Tittles Iots Vowels Syllables and single Letters But if I. O will agree to a cessation of Armes and Arguments about Tittles then we shall Restipulate with him there and because he doth little lesse then cry Peccavi in that and keeps such an imperious Begging and beseeching that all varieties in Tittles that are of no importance at all may not be reckoned on as various Lections I here 〈◊〉 him to wit that we can here also afford well enough to abate him all different places in meer Tittles and Accents that intrench not on the sense and yet have enough left to lay sure siege with against his Assertion if hee 'l hold it about matters of importance onely and such as are inconsistent with and intrench on the sense of the place and that no further off then I.Os. own Book which ever furnishes us wherewith to answer him out of his own Armory for in that p. 193 he writes thus of variety viz. those which are of importance have been already considered by others especially Glassius and thus p. 200. Let those be removed and not counted on that are deficient in words evidently necessary to the sense of their places it evidently imports no lesse then this that I.O. owns some varieties to be of importance and such as do intrench on the sense in their stations and so if we seclude all that are of lesse or no importance with him he stands still where he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned and confounded every way where ever he flyes or followes in the service of his Arch Assertion if he had no man to fight against him besides himself And if he say those of importance and that intrench on the sense are but few I say if any at all they are many enough upon his predicted principles to pluck up all the fabrick of his form of Religion faith about Truth and the very foundation it 's all framed upon by the roots as to any certainty that he hath of his standing while he stands leaning to no more but his naked Letter and can plead their Original no higher then from the ticklish Transcripts of his pretended Original Text. And that this may appear let what followes be serious considered by any who have not utterly lost their understanding 1. That the main Assertion I O. makes so much ado about the
maintaining of is this viz. that though the first and immediate Manuscripts and individual writings of Moses and the Prophets the Apostles and Evangelists are all utterly lost and perished out of the world p. 13. 163. 164. yet the Hebrew and Greek Copies of them that remain exâ—ant at this day do contain every Letter Apex Syllable Accent Iota Tittle Point that was in them without any addition of the Points ablation alteration variation change or corruption by mistake or mis-transcription in the least notwithstanding the hands of so many Transcribers as they have passed thorow and that the Text in the Original Languages hath been both promised to be and accordingly hath bin providentially preserved in Gods Love and care to his Word and Church so that the same fate hath not attended the Scripture as to mis-transcription or alteration any way in the Original Copies of it through any miscarriages mistakes oscitancy negligence ignorance sloth carelesnesse unfaithfulnesse much lesse treacherousnesse in Transcribing thereof as hath attended other Books in their Editions and Transcribings p. 13. 14. 153. 155. 156. 164. 168. 170. 171. 173. 177. 203. 206. 213. 317. 319. in all these pages and many more where the particularities of it are sprinkled up and down this general grand Position is to be apprehended as affirmed by him and undertaken to be vindicated to a Tittle 2. That this position is not onely thus punctually propounded by I.O. for Truth but also avouched with that extremity rigidity and strictnesse that it s made the very Basis of all true Belief and of all that whole businesse that he calls divine saving sacred Truth Religion Worship Knowledge Service of God duty of man towards him c. so that in case these his Thoughts Apprehensions Position and Assertion as he often calls it p. 146. 149. 163. 181. 193. 202. 203. proves not true firm sound but false faulty and faultring and if it ever appear that there are corruptions crept into the Text of Scripture by either the addition of the Hebrew points Accents or punctation since the beginning of the first writing thereof immediately from God as a late novell invention of some Iudaical Rabbins viz. the Tiberian Massorites by whom they are judged to have been added or else by the oscitancy carelesnesse negligence ignorance treachery weaknesse or wilfulnesse of the Transcribers mistaking mis-transcribing and thereby occasioning variations in the Copies of the Original so that the Text of Scripture is not wholly pure and entire or that we may if we please reject the Points and read otherwise Actum est Imus Imus praecipites what pernitious what devious wayes must men run scarce a Chapter a Verse a word left free from perplexing contradicting conjectures nothing but Fruitlesse Contests nothing but humane fallible perswasion to be fixed on for the sense A firebrand is brought into the Churches bread-corn the consequences are so desperate that he dares not mention them he cannot but tremble to think what is the issue of this imagination of such a supposition that the Points Vowels Accents are no better guides then so it renders questionable the foundation of all ejects as uselesse the whole Scripture it 's a pestilent poysonsome undervaluing the Originals crept in now among Protestants themselves though this comfort is left yet that the generality of learned Protestants are not yet infected with this Leven but if it should by a change of Iudgement break in so on the Protestant world as to be avowed in publike works the end will be a frightning poor unstable souls into the hands of the pretended infallible guide a return to Rome under the pretence of the Scriptures corruption in the Original Text as there was a passing from thence under the purity thereof yea 't is not known whether this inconvenience will grow yea once suppose corruptions crept into the Original Text and the pretended novelty of the Hebrew punctuation and then the wells and fountains from whence ye should draw all your soules refreshment are utterly stopt Ep p. 19. 20. so p. 196. 206. 207. 208. 209. 212. 213. 214. 215. 216. 218. 219. 220. 221. better all the works like to the Biblia Polyglotta were out of the world then this opinion of the â—Texs non-integrity to a Tittle or the novelty in Points should be embraced with its consequences that unavoidably attend it that if those seeming difficulties of Scripture to reconcile wch some look on as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or irreconcileable though some learned Iewes and Christians have been well exercised to reconcile and give fair account of them may by a liberty given be looked on as corruptions how ye shall be able to stay till ye come to the bottom of questioning the whole Scripture he knows not p. 347. 3. Let it be considered how eminently he stands concerned upon the confession that his foundation is not firm in case a Tittle of the Text be wanting or the Points added to it since its first giving out to make it out not probably onely but unquestionably clear and certain that the Text hath every Tittle and Iota and that the Points are no novelty but of equall Antiquity with the Text it self or else begin again with the Qua. at his A.B.C. in the things of God and lay a surer bottom for his building and foundation for his Faith then ever he hath laid to this day 4. Whether I. Os proof be infallible or but fallible of Divine certainty or meer humane conjecture self-conceit thought apprehension and imagination onely and whether the Text be so firm and entire to a Tittle as he affirms it to be yea rather that it is not let it be considered by all who read my examination of it in this now welnigh ended exercitation wherein the contrary is both apparently and abundantly evidenced his whole Regiment of Reasons by him rendred in proof thereof disproved and all that defensive stragling straw that hangs about them dispelled as chaffe as not onely falling short of infallible scientifical demonstration but also as not amounting to so much as a probable evidence that either the Points are coaevous wâ—â—h the Consonants which is sometimes no lesse then asserted or so high as Ezra which is undertaken to be manifested and are not rather a novelty no elder then the Massorites which with such affrightments at the consequences of such a Clergy-confounding conclusion is denyed and yet as to that reviving thereof whereby we now enjoy them acknowledged also by I O. or that the Text is in its most Original Copies wherein we now have it is the same as at first it was without any various Lections or unchanged Thus I have traced after I.O. in his Treatings and twinings too and fro in vindication of the integrity of his Greek and Hebrew Text and have evidently proved that there are not onely many whole Books of that Scripture which holy men were moved to write both before and since Christ wanting to his compleated Canon as
his Transcripts and Greek and Hebrew Copies and the absolute integrity thereof to a Tittle that the sole and final dissolution determination and discovery of all saving doctrine and distinct discerning and knowledge of all sacred Truth from cunningly devised fables does dâ—â—â—rd â—holly and alone upon the outward Greek and Hebrew writing and Scripture of it and that so necessarily and eternally that upon any corruption supposed therein that Truth Doctrine can't unquestionably be supposed to câ—â—â—â—ue entire and uncorrupt but must be consequently supposed to be without any other principle means rule or measure of judging recovering rectifying it and to be for ever â—medilâ—sly brought to nought p. 18. 68. Shall we think because I O. so thinks and sâ—lliâ—y supposes so that to suppose corruptions to have befallen his undoubtedly yea confessedly corrupted Copies and the same fate to have befallen the Hebrew and Greek Bible in its Transcribing that hath befallen other Books in theirs is a Plea unreasonable in it self devoid of all reall ground of Truth injurious to the Love and Care of God over his Word and Church in a high degree and an imagination bordering on Atheism asserted on deliberation p 18. 173 Surely the improvidence oscitancy negligence ignorance unskilfulnesse and carelesnesse that may as groundedly be supposed to have been if there was never so much care and diligence in others of them in some of the Scribes that have copied out the Scriptures as well as in some Printers that have printed them and in some Transcribers of Heathen Authors and the non-evidence of any promise of God to take any of the Scripture Transcribers under such a loving Care and Aspect as I.O. ascribes to them and I O's own concession of them being not any of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallible but under possibilities of mistakings and I O's confessions and grants and acknowledgements that known failings have been amongst them and that various Lections are from thence risen 167 169. and that some of those are of importance consisting of superfluity and redundancy of unnecessary and deficiency of necessary words which is destructive to the sense and arising out of Copies apparently corrupted and notoriously corrupted by old Hereticks and many more matters then are fit to repeat o're again do require other thoughts at our hands Shall we think because I.O. so thinks very cogitantly but little cogently to us conjectures that if the Points be mans invention and the Text under alteration as undoubtedly it is and therefore all the Priests Religion who live on the naked Texts and their own Traditions and not the Truth it self is at a losse however that then all is likely immediately utterly and remedilesly to perish for ever viz. Church Word of God Doctrine Truth certainty of the Gospel Gods promise Providence and care of his eternal incorruptible good and acceptabâ—e mind will and pleasure Life Spirit Light Law yea that all this and much more is little lesse then eternally undone as to our knowledge of them so that God himself can find no other sufficient means having tryed already quoth I.O. the insufficiency of all other before to save all these thing from corrupting but that of a perishing uncertain flexible at mans will fallible changeable meer dead to the light novell corruptible mouâ—dâ—ing and in its first Manuscripts already long since mou'dred moth eaten and corrupted Letter p. 12. surely the promise of God for the preservation of his word which was before the Letter and will be after it induring for ever so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one jot or Tittle of it shall never fail what ever become of all the jots and Tittles of the Letter and his Providence Love and Care of his Church of whose faith and obedience that word of his in the heart and not the Letter both was now is and ever will be the onely Rule require other thoughts at our hands p. 173. Shall we think because I.O. faâ—sly so thinks that such a fallible flexible alterable and corruptible thing as the Letter is by I. O's own confession not in its Translations onely but in the very Original Transcripts which is the onely businesse he is so busie about and so bestirs himself to bustle for is that which can justly claim and supreamly challenge to it self those preheminent Titles excellent properties extraordinary effects peculiar prerogatives marvellous successes c. which I. O attributes thereuunto throwout his first English Treatise and Latine â—hesâ— also wherein under that glorious name of the Word of God by which yet as by that which he undertakes to prove to be it's proper name he as if not more ordinarily denominates it then by its own and oneâ—y proper name of Scripture he magnifies the Text as to those Hebrew and Greek Copies of it he is pleased to crown as the Canon and set his stamp upon as the Standard while he stigmatizes not onely all Translations as mens own Altars and altered things that must not stand as the Standard by the Posts and high Altar of his said unalterable Copies but other Copies also as novel spurious and noâ—â—â—iously corrupted above all that hath any being under God insomuch that he cannot likely utter more concerning it in way of exaltation unlesse he should extoll it so far as to stile it God himself So I have done at present with I. O's unprofitable prate about the preciousnesse profitablenesse and divine Original of his high prized possession of the Hebrew punctation and with his peremptory Postâ—â—n and absolutely absurd Assertion of the non-corruption of his Canonized Copies of the Original Text to a Tittle which howbeit I have scarce gone above half so far as I might in discovering the deep dotage and folly that is to be found in his mingled management and miserable mangâ—nization of those matters yet I have gone farther by the hall then I should have done considering how far off all such husky chaffy accomplishments as those Pedantick parts of the Letter are from that wherein the Life of God chiefly lyes viz. the Spirit Light and Word that 's nigh in the heart and how little concernment the more substantial parts of the meer outward Text are of thereto in comparison of them much more such Accidentals as the meer figure of the Accents and Vowels But onely that I found I.O. manifesting his foppery so far as to render these Ticklish things of such eminent Tendency to the saving knowledge of all sacred Truth as to give them out to be the most reall Rule stable standard Gospel guides grand ground chief infallible foundation of all in which respect though otherwise it is little lesse then loathsome to me to leave the life I live in the enâ—oyment of my self with God to meddle so much in such muddy matters yet in service to the Truth and in love to the soules of the Schoolmen and Scribes that they may see the sandy fickle fâ—undation they build and
true participation of the others essential properties or nature so that â— like the Fisâ— Caepia that being pursued by its adversaries flings a flood of black inky stuff behind it to hide it self from being seen and taken by a blind blending and cloudy confounding of things together which being treated of formaliter and discoursed of divisim each under its own peculiar form and proper name and nature both thy own folly and the falseness of thy propositions should be discovered yea by pidling and pedling and playing fast and loose thou seem'st to puzzle the minds and put out the eyes of such as shall ever prosecute thee for thy rotten principles insomuch that I may truly say of thee what thou untruly utterest concerning the Qua. pag. 69. of thy Latine Tract viz. Quaenam sit horum hominum sententia haud facile quis declarabit c. And so mutatis mutandis turning all thy Verbs out of the 3 d. person Plural into the 2 d. person singular I may safely sing back to thee in thy own words as follows viz. What thy mind J.O. is in this Question Whether the Scripture be the Word of God or no one can hardly declare for besides that thou agreest not with thy self thou dost so foolishly and nauseously prate in the opening of thy mind and meanings and playest about in words of an uncertain and dubious signification and usest for the most part certain forraign phrases containing no sâ—und sence that can well be understood by any that are well in their wits which are enough either to astonish or bewitch unskilful men so that it 's more easie to confute thy Arguments then conceive thy meaning yea when thy Opinion is so foul and dishonest that if the fair pretences and covers be removed and it distinctly unfolded it sufficiently destroyes it self amongst all honest men that are not openly dishonest endeavouring what thou canst so delude either thou speakest is not out openly or else manglest it to pieces in such a sticht and patcht up forme of speech that can signifie well-nigh nothing at all and so darkening thy Counsel by words without knowledge thou seemest to be afraid of nothing more then least thou shouldst be understood In such wise as this I.O. dost thou proceed in thy present Paper Works that are now under Examination having in thy hast heedlesly uttered forth some faucied high-flown falsities about the bare Letter and meer outside of the Scriptures and every Tittle and transcribed Iota thereof viz. That these are the true spiritual Light and Authoritative Powerful Word of God and such like and after fearing the falshood of such forward expressions from which as most of thy fellow wise men are in the like case who though they are foolish and ignorant enough yet of all things in the world are loath to seem and even abhor to be accounted so to be thou art ashamed totally to recede and recant so as altogether to go back which rather then do when ye are once over Shooes thou and thy generation chuse to be over Boots also thou staggerest and reelest now this way now that and to mend and moderate the rigidity of thy Positions about the Scripture for the saving of thy credits sake as far Salva celâ—itudinis ac celeberrimae sapientiae tâ—ae gloriâ as is consistent with thy credit another way thou wheelest about and frequently foisting in the Predicate into the place of the Subject and that Term the Word of God in the room where this Term only viz. the Scripture should stand even while thou art but in thy proof of the Scripture to be the Word thou darknest thy counsel by words utterly without knowledge and rendrest thy self ambedextrously and ambiguously that thy Reader may not well read thy meaning in what thou writest nor whether when thou avowest the Scripture to be the Word of God and powerful c. thou intend'st the Scripture it self that one individual thing call'd the Letter or Writing which alone is the very formality of the Scripture or the other individual thing which is not at all the outward Scripture though so called often by thee viz. That Word of which the Scripture only speaketh for one while thou singlest out that grand subject of thy Dispute i. e. the Scripture and setting it apart from the Doctrine Faith Divine Truth and VVord it writes of seemest as if all along thou wouldest discuss the things thou praedicatest of it under that single notion of its being an external Writing apart from the Doctrine and Word of Faith written of therein as Tr. 1 C. 1. S. 12 13. expressing thy self thus viz. not onely the Doctrine in it but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very writing writings book it self is so and so thereby leading thy Reader up and down by the Nose up into the air into a high expectation of thy handling the Scripture formally quatenus Scripta as a Writing as written which is the onely subject promised to be treated on and for in the Title pages and of thy proving it as suchâ— to be the Word and mighty power of God from whence thou tumblest him down again and frustrating those his former expectations other while conjangletim thou jumblest these two as Synonomaes into one in many such or the like expressions viz. the writing or wâ—rd written the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Doctrine as written and Tr. 1. C. 4. S. 2. the Scripture or written VVord of God and S. 6. Now the Scripture the VVord of God is light the innate Arguments that the Word of God is furnisht withall for its own manifestation contain the full or formal grounds of our answer to that question why we receive the Scripture see how these terms are twisted one into another to be the word of God Tr. 1. C. 4 S. 1. Thus thou usest them so promiscuously as if they being with thee entirely one 't were indifferent and no matter at all which of the two thou expressest thy self by saying sometimes the Scripture is a light a moral and spiritual not a natural Light as Tr. 1 C. 4. S. 8 9. The Scripture makes a proposition of it self as the VVord of God Tr. 1. C. 4. S. 14. for the proof of the Divine Authority of the Scriptures if the Booke be brought to him or them that acknowledge it not c. the VVord there thou goest off again left with them it will evidence it self S. 15. The Scripture it enroll'd among things that are able to evidence themselves S. 16 17. Iâ— i.e. the Scripture is absolutely called the Power of God S. 18. The Scriptures of the Old and New Testament do abundantly and uncontroulably manifest themselves to be the Word of the living God so that meerly upon that account of their proposal of themselves to us in the Name and Majesty of God as such without contribution of help or assistance from any thing else without themselves we are obliged upon the penalty of
saying by which he had once gain-sayed the former returning to his former again Ex. 1. S. 29. where his Latine words Englisht are in this foolish wise viz. to express the sence they conceived of the mind and will of God the words in those tongues in which by the command and ordination of God the Scripture is written were both conceived and disposed by the holy Spirit and not permitted or left to the wisdom and will or arbitrement of the Writers themselves So of this sound piece of round Doctrine of I.O. this is the sum They that wrote the Scripture did not invent chuse or seeke words nor was it left to their minds understandings will wisdoms c. to express the truth yet to go round again they did use words of will or choice their mind and understanding were used in the choice of words yet to go round again to express the will and mind of God the words were not left to the will and wisdom of the writers Let the Reader chuse which of the two contradictory conclusions of I.O. he will take as true yet as one of them is and both cannot be true so true it is that I.O. runs the rounds and contradicts himself here as he doth in twenty places more of his self-consuting Fardel I. O. Thou addest p. 9 10. That in their writing they were not onely on a general account to utter the truth they were made acquainted with all and to speak the things they had heard and seen which was their common Preaching-work but also the very individual words they had received were to be declared And p. 9. quoting Mat. 10.10 That the Apostles were not the Speakers of what they delivered as other men are the Figment and Imagination of whose hearts are the Fountain of all that they speak but the spirit of the Father in them Rep. How hangs this true passage viz. They were to utter the truth they were acquainted withall and write the things they had heard and seen together by the ears with that false passage p. 5 6. Where thou sayest The Stories Laws Doctrines Instructions Promises Prophesies they gave out were not retained in their memories from what they had heard nor by any means before-hand comprehended by them c. What clouds of witnesses be here to the clearing of the Spirit by which thou writest to be a Spirit of self-contradiction 2. Was not their common Preaching-work and their common Writing-work all one as to the choice of Words wherein they declared Were they at liberty when they preached to ramble into words of their own meere will choice and invention and limited when they wrote so that they might not express themselves in such words as in the will and wisdome of God in which they dwelt and liv'd they saw meet for the matter in hand but just tyed to the individual words brought to them as immediately by inspiration as the matter or Word of God it self they wrote of Who acquainted thee with this whimsical non-sensical notion that they in their work of Preaching disposed and ordered their words as in wisdom they saw them acceptable or serviceable but in their work of Writing they might dispose order chuse and in wisdom seek to find out acceptable words but had every Tittle more immediately put into them then when they spake the Truth by word of mouth Dost not thou thy self say p. 9. Mat. 10.10 That the Apostles were not the Speakers of what they delivered but the Spirit in them Whereby the truer that is tthe more clearely thou contradictest thy self again and intimatest no less then thus much that the Spirit as immediately and distinctly brought to them gave and put into their minds and mouths what words they should use when they were speaking as what words they should use when they were Writing So that what ever was their common Preaching-Work and common Writing-Work in both which it 's true enough that they were assisted specially and in both equally by the holy spirit in the wisdom power evidence and demonstration of which speaking in them and moving them who were obedient to him to an active improvement and exercise of their rational faculties minds understandings wills memories thereunto they both preached and wrote 1 Cor. 2.4 2 Cor. 3.12 and so uttered no other truth then they were mostly made acquainted withall by the spirit within themselves and heard and saw by the light within as well as by hear-say and the Writings of one another from without Yet the common Preaching-work and Writing-work of thy self and thy fellow Ministers not of the Light and Spirit but of the Letter out of which ye surtively fetch filch and steal all your stuff and furniture wherewith ye feed people till they starve I say Your Preaching and Writing is of things that ye are not acquainted with from the Spirit of the Father nor from its manifestings the mind of God within you and moving you to utter them in words of his own immediate suggesting and supplying but a certain uttering forth in your own wills and times of what ye have no otherwise then by hearsay or from the Scriptures of those who spake and wrote as mov'd no more then what they both saw and heard and handled of the Word of Life a certain rude handling what ye never felt your selves nor your own hands ever yet handled of that Word of Life ye read others writing of a heedless holding forth of what ye hear not but onely hear of a talkative treating on what Truth ye do not truly taste of an impudent intruding of your selves into a self-ended shewing of what ye have not seen but as at second-hand ye see it shew'd in the Scripture by such as were in the true sight and substantial being of it vainly puffed up in your fleshly minds in which respect ye are no true Ministers nor true Witnesses for God but false Witnesses even when ye testifie the truth which is not yours as well as when ye tell lyes and teach the untruths which are your own as the old Truth stealers and Word-sellers were who though they said because they found it so said by such as felt it The Lord lives which is the truth yet they spake falsely forasmuch as they witnessed him nor risen and alive but murdered stew kill'd and crucified the holy and just one within themselves and spake not as Christ and his did what they knew Ioh. 3.11 and testified not what they had seen but worshipped and worded it about what they knew not Iohn 4.22 And so as a man can't be counted a Legal witness in foro hominum in a civil Court of Judicature among men that shall testifie of another's theft murder and scandal at second hand that is not as an immediate eye or ear-witnesse of it but on his reading in a Letter or hear-say from such as were so so much less in foro Dei Ecclesiae can any be owned as a true Minister of
the New-Testament which is not of the Letter but the Spirit that Ministers and Testifies no more then what he hath meerly read in and stole out of the Letter and not what he hath seen felt heard and handled of the living Word inwardly in the spirit and further by thy own confession since thou saist the Apostles were not as other men are in their speakings and writings the figment and imaginations of whose hearts are the fountain of all they speak and ownest not thy self and thy fellows to be Apostles of Christ for thou deemest there are none so in these dayes but other men thou thereby ownest but speak for thy self and thy fellows however and not for all for we know some Apostles now as of old there were the figment and imagination of your own hearts to be the Fountain of all ye speak What need we further witness to this since we read it uttered from thy own mind and hand And lastly since thou sayest the Pen-men of the Scripture were so tyed up to the very individual words received by them and put into them by the holy Spirit And p. 25 26. were to deliver and write as all so nothing but that to every Tittle that was so brought unto them not altering nor adding c. of their own in their wisdoms and understandings it should seem then according to your own Principles that God gave out by them what was sufficient to guide men if outward Writing or Scripture was by him intended to be their Rule and if they themselves might not amplifie nor add nor enlarge nor comment upon the Word of God manifested by them in the Scripture by the exercising of their rational faculties but were to rest in so much as was revealed in them by the spirit and to others in Writing by them What need then is there of those infinite and endless odd Additions that the Doctors and Divines have made from generation to generation to the Scipture of their own voluminous inventions interpretations and as divided as devised Divinations extravagant Expositions incomprehensible Commentaries confus'd Contradictions Cantings one to another and to the world to the confounding of it with many more Humbles of their Senses Meanings Opinions Thoughts about the Bible then it can contain amounting in Bulk perhaps to a thousand times more then the Bible comes to And who gave you Text-men such a Liberty and Authority to take the Text and talk on it in your Wisdoms Wils Words and Vnderstandings opening amplifying paraphrasing prating out the plain truth as it there lyes so unprofitably to people in your own phrases to your own outward profit at your pleasure Did he that bounded and limited and hedg'd in the Writers saying according to thy sense hitherto thus far shall ye manifest my mind in Writing and no further lend you such a boundless latitude to prate out your own opinions and turn you loose and unmuzled in pratum vestrum ubi non est sepes Was not the mind of God in that Scripture given out by God himself full enough and plain enough at least in matters necessary to salvation for the meanest capacity to understand when it 's read to them in the words wherein it seemed good to the holy spirit and the holy Penmen to write it out without such a bottomless deal of adding amplifying and expounding as your excentrick Academical Exorcists make about it When Paul wrote to Timothy Titus Philemon and the Churches and Iohn to the Lady and Gaius and Luke his story of what Christ and the Apostles said and did were there need much more absolute necessity of a Priest to be sent for in all haste to open what they meant to such as they sent their Letters to in a tongue that they well understood And now the Scripture is translated into our own Mother-Tongue in England such as can read may read and understand it and such as can't read may have it read to them at their own Houses there being one or other in every House almost that can read now even very children if old folks cannot which being read is tenfold more plain in such places as pertain necessarily to salvation to every honest understanding and plain-minded man that is willing to do the will of God there written of then the costly Comments and manifold hampered handlings and more perplexize unfoldings of it that are made by our Schoolmen and Vniversity Theological Professors So that what more need then of old when the Letter came newly forth for a Priest to be placed in every Parish for pay to darken the counsel of God in the Scripture by his words without knowledge under a pretence of opening it or if it were an opening as it rather is a shutting of the Kingdom of Heaven against men as our Scribes Pharisees and Hypocrites like them of old manage that matter and use their Keys of Knowledge in another kind of manner then honest Peter What need of hundreds a year to be paid in Parishes for the opening of one or two Texts or Verses in a Week Or rather as some draw it out the talking on some one Text for a Month or a quarter of a year together against the Light and Spirit from whence it was written If those that wrote it might not meddle to say a little more as I.O. sayes in their Wisdoms though they were as spiritually fluent and learnt as National Ministers are spiritually ignorant It would be more useful then now it is through your miserable Mangonizations of it by your seâ—ces on open places if your Wisdoms would leave it as it is without making out your misty meanings on it to poormen for so much money J. O. Thou addest That the declaration of the New Testament gave out the minde and will of God in a way of morel's eâ—â—y and glory without that dread and terrour which was peculiar to the Old and to the Pedagogit thereof in which the coming of the word had oftentimes such a greatness and expression of the Majesty of God upon it as filled them with dread and reverence of him Hab. 3.16 and also greatly affected even their outward man Dan. 8.27 Rep. Here thou talkest again like thy self like a man ignorant as thou art for all thy high conceit of thy self of the Scriptures thou art scribling so for and of the things therein declared both before and since Christ which two Termes thou countest the times of the Old Testament and the New and so they figuratively are howbeit as to the thing it self which is yet far above out of thy sight the Gospel had children from Adam to this day under Moses his out outward Pedagogie and the Law whose children are of the Bond-woman and not Heirs according to the promise with the children of the Free hath its children as well since that juncture of Christs Incarnation as before And as for thy inconsiderate position concerning the peculiarity of dread and terrour in receiving of the word from
and iota of it must bear not only the true for so it may every point and iota line and letter being Scripture as well as a whole page but the very false fictitious name and nature of the whole for thus J.O. makes the whole Scripture no more as well as no less than the Word of God and no less then so even then the Word of God for had he said each tittle is Scripture I should have excused him doth he aver every tittle and iota of the Scripture to be pag. 168 169. pag. 27. Every Apex of the written word i.e. writing with him is equally divine and as immediately from God as the voice wherewith and whereby he spake to or in the Prophets and is therefore accompanied with the same Authority which Authority with him is that of commanding the name of God as his word pag 34 34 36. in its self and unto us who if he can tell me how much sense or prove to me that there is any sound sense true Doctrine comprized commanded or taught in one tittle or iota much more that every transcribed tittle and iota of it is as he there affirms the Word of the great God though I yet say as he sayes of what he cannot beleeve credat Apella yet he however Erit mihi magus Apollo Yet for every not to say Tittittle but Tittle and little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it is he so loud that he labours and looks to be heard and heeded as far off as beyond Sea by Capellus and other Divines against whom he tiresomely talks about trivial matters not contented with the Truths of Doctrine contained without every Apex tittle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what ever was in the Text be assured and secured unto him any of which yet if happily they are lost as all the individual immediate first Manuscripts are wholly by his own confession I know no body will spare so much time or trouble themselves to take so much pains as to look them up for him Yea oh the infinity of I. O's fightings with his fellow Protestant as well as Popish Divines for the foresaid flim flams and forms of outward Scripture in that second Treatise of his or manifold Tale of a Tub without any bottome save the sandy ground and fickle foundation of forgeries fables humane fallible perswasions uncertain conjectures and on his own side his own thoughts conjecture and apprehensions as his own self therein abundantly confessnes into which but for service-sake to the truth and that I may shew the Seers how dim-sighted they are and the World what a Wood and Wildernesse of meer imaginations her Leaders are wandering and erring up and down in it even loaths me to look into it and but that I know the end of it be no worse then this as the Proverb is That when Thieves fall out among themselves true men are the likelier to come by their goods again it would more troubâ—e and terrifie me then it does to behold as every one may that reads there and does not to use J. O.'s own phrase in it p. 275. dream pleasantly while he is awake how the Divines are divided about the ground they stand on like children crying out and tearing themselves to pieces about their shreds and shels and pins and Points and counters for want of insight into better materials and into the inside thereof are twatling away their time to learn in about the gawdy outside of their Horn-Books and Primers and brawling about the back side of their Bibles treating out their thoughts in tittle-tattles to each other about Titles of Books and Tâ—â—â—'â—â— and Iota's Hebrew Points Punctations Accents Vowels Dipthongs â—abbincal unical and other sorts of Letters Pronounciations Acute Apert double and simple sounds as Ai Ay Pay Day How Now Rout Stout Eat Meat Pull Cut Boy Toy All Tale Thy My Thine Thin Go To Vse Vs Law Draw Title Tittle and such like tittle-tattles and simple sounds as So No J. O.'s and T. D's simple sounds throughout their Books various Lections to Kiries and to Ketibs Lexicons Original Copies Transcriptions Translations Oral Traditions Tomes Talmuds Babylonish Targums Paraphrases Greek Syriack Arabick Aethiopick Complutensian Franciscus Pratensis and Bombergius his Bibles Genealogies Chronologies Commentaries Alcorans Gemaraes Mishnaes Massereas Hammasoreths Euchiridions Apologies Appendices Prolegomenaes Biblia Poly Glottaes Councils Fathers Doctors and modern Authors Rabbies School-men Casuits Grammarians Turkish Iewish and Heatbenish Writers Massorites Cabalists and other Rabbins and a huge heap more of such Massie-men and their voluminous Handy-works wherewith our men call'd Ministers are ever mudling and hampering themselves and each others minds and out of which more then out of the Scriptures themselves they so scribble scrabble and scramble about and much more then out of the Light and Spirit the Letter sprang from the vast Body and big bundle of their Atheo-theology is composed about which yet nor yet about the Standard of their own owning and their fore-fathers authorizing they can never accord but are ever snarling and concurring as dogs together by the ears among themselves and though their thoughts are so various that theres Quot homines tot sententiae as many minds as men yet every one is crouding his own erude and self-created conjectural cogitations as very Oracle on all the rest and crying up his own incongruous Conclusions as cogent and clear as the clearest demonstrations in the world And howbeit it befalls me in submission to God's will who hath laid it on me against my own to take so much notice of that notable non-such piece of uncertain Discourse of I. O.'s about the various Lections and pedling Punctations of the Hebrew Text in all which his clack is carried to and fro by perplexing contradicting conjectures in the high road of Forgeries and Fables then which in nothing quoth I.O. p. 264. hath the world been more cheated And round about in the sphere of rational humane fallible perswasions and the sandy-heap of uncertainties and incertainty it self p. 181.218.222.227 as to make some Animadversions on some Contradictions and odd Expressions and Absurdities apparently thick and threefold in it Yet I take so much heed to my self as not much to interest my self or any thing of mine into that inconclusible Controversie and endlesse Entercourse which I see I.O. and others are there engaged in in the looseness of which a man may as I. O. does sooner loose himself then find the Truth And seeing as thou saist in another case p. 343. it is to no purpose to go over all such observations as might be made of things that are false foolish frivolous and absurd that are therein if any man hath as thou saist and as it seems to me hast a mind to be led out of the way he may do well to attend unto them I shall no further then to lead men out from attending to the Toyishness of them Nor shall I bring my self down
which we deny which matter notwithstanding when it comes to the point of proof before people they dare denominate only to be the only Rule and Word denying those high Titles to the naked Letter as well as we crying out with a dreadful ditty against the Qua. in their Pulpits as deniers of the Scriptures the Bible to be the Word of God the Rule c. and when we enter the lifts with them then finding themselves unable to carry it against us falling down before us in confessions to us that it is the Divine truth and matter only contained in the Scripture which is the Rule to all men so far as it that is that Truth and matter is revealed to them as it is here confessed also by T.D. to be to the very Heathen in their hearts that have no Scripture and was so before it was put into writing that is before the Scripture was which seeing it is so confest in the same way as I argued above about the Foundation against I.O. so may I here against T.D. and him both about the Rule viz. Arg. 1. The Rule must be something that is in being before the faith and life that is to be Regulated by it 2. Must be that the Scripture testifies to be the Rule 3. Something that is firm fixt sure stable inflexible infallible inalterable else all the work wrought by a Lesbian Rule a soft waxen measure may be ad infinitum crooked scanty erroneous disorderly in all Dimensions at mens pleasure who may as our Priests mostly do transcribe translate expound rectifie the Scripture according to their crooked conceits and their Antichristian Analogy of faith as they use to speak and not their crooked conceits and false faith according to the true Theology that is plain to godly honest hearted men in the Sâ—ripture wrest their Rule to their own wills self-ends interests and where it likes not their unruly selves to be Ruled by it Run from it or rather Rule over ir as they list But the Light and Spirit and Truth and living Word and holy Doctrine was in being before the faith and life of any man 2. Is testified by the Scripture at is above shewed to be the Rule 3 Is inalserable firm c. and the Scripture it self is already proved and is yet more to be proved not to be so therefore the Light Truth c. not the Scripture Text c. is the Rule Be sides what Ioh. Tombs and Rich. â—axter who must here be wrapt with their own weapon argue falsely against the Lights being the Rule I may truly argue against the Letters being it For page 51. of their Book entituled The true old Light Thus they dispute viz. That which is variable and alterable cannot be a persons Rule for its the property of a Rule to be invariable and the same at all times The Rules Measures and Weights and Dialls and Squares and what other things are made if they be varied they cease to be Rules for Rules should be fixed and certain But there is nothing more variable then mens light in them say they falsely but say I truly then a Letter or Writing without That which is to day say they taken for light is to morrow judged to be darkness and that light which is this day in a person may be lessened to morrow a person may become Fanatick and dote who yesterday was heard with applause therefore each persons light cannot be his Rule so us that at all times he should be bid to look to it as a safe guide as the Qua. do And say I that which is to day Transcribed Translated Interpreted so and in such a sense by some may be through Mis-transcription Mis-translation Mis-interpretation be wrested as a Nose of wax to morrow by others into a clear contrary sense by Transposition of Hebrew letters which in shape and sound are alike either in way of mistake among the most careful Scribes in the world or at the mâ—er will and pleasure of Criticks who ad libitum may turn the Text into twenty senses one after another as seems good to them witness I.O. himself who as is elswhere shewed in many pages together of his Epistle Dedicatory tells how easie it is so to do yea to turn that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the different pointing of it into 8 sundry senses some whereof are clear contrary to each other yea it is but doing so or so saith he and as many various lections arise in the very original Text as a man pleases to make It being so then with the Letter that it is so variable and flexible and contrariwise the Light being fixt firm stable without variation as it is for all their lying of it it 's eternally and unchangeably the same even yesterday to day and for ever as Christ is from whom it comes one and the same in all the Foundation and witness of God which stands sure and keeps its place in the consciences of men let them go whether they will testifying the same truth as Gods witness in all men that it doth in any mâ—n both de jure defacto also never consenting to any evil but condemning it all in all men more or less Therefore say I in consutation of I O. T. D. I.To. and Rich. Baxter out of their own Books the Light Word and Spirit of God within every one may and ought to be every mans Rule so as that at all times he should be bid to look to it and follow it as a guide as the Qua. do But the Text or Letter without however owned as it is by me above to be useful and profitable for men of God that know how to use it cannot be the most perfect stable Standard much less the only infallible Rule and guide of mens faith and life as the blind guides say in words it is though in works they themseves live and walk besides it as much as any Again if the Scriptures be the Rule and not the Light and Spirit then either there was no Rule before the Scripture or else they who lived before the Scripture had one Rule we another and so consequently there are two Rules for the one faith of the one holy Church But all these whimsies are most absurd for then the one Church hath tot regulus quot novas explicationes ejusdem veritaetis as many Rules as particular wayes of Revelation of the truth And T.D. said the Truth was one and that the matter was the Rule before the writing was and I.O. sayes Ex. 4. s. 22. Vnicus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinus the Divine Rule is but one and so say I of the one general Catholick Church or Assembly of the first born from Abel to this day therefore the Light Spirit and not the Scripture is the Rule As for I. Os shallow shuffling off the Lights being the Rule and sleight slinging at it Testaque lutoque with his muddy pellet in that Section
the perfection of which say they stands in no other thing than in sufficiency to effect its proper end which is with them the most perfect instruction of men in the knowledg and worâ—hip of God so that they may obtain eternal salvation witness I.O. whose Kâ—unds and Contradictions to himself in that point I shal here see down in his own words Englished which were written by him in Latine J.O. God the Author of the Scripture being the most perfect Agent must necessarily act for some end therefore in the Declaratiâ—n of his wiâ—l in the Scripture 't is sure he had some propounded end but â—herâ—as the end is tâ—ofâ—ld â— Vâ—timaâ—e and â—emoâ—e 2. Next and immediate we state the ultimate supream and general end to be his own glory The immediate or next end of his giving the Scriptureâ— and so of the Scriptures themselves we conâ—end to be our direction in the knowledge of God and obedience to be yeelded to him that at length we doing his will may obtain eternal salvation and the enjoyment of himself for this is the end of the worker and of the work What God intends by the Scriptures that they to wiâ— morally and in the way of operation proper to them dâ— effect But when aâ— the perfection of every Discipline consists in relation to its end and that is to be held perfect wâ—ich is sufficent to its next end but that imperfect which cannot obtain it propâ—sed end the perfection of the Scriptures can consist in no other thing then in its sufficiency in respect to its proper end which is the instruction of men in the knowledge and worship of God that they may attain eternal salvation In this sense therefore we assert the Scripture to be the most perfect Rule of the whole worship of God and oâ—r obedience Reply Whether â—â—ere be not a more perfect way of our instructâ—on in the saving knowledge of God then the Scripture appears elsewhere where I shew no saving knowledge of God comes any way but the inward Revelation of himself in us by his Light and Spirit Here only obseâ—ve I O. confusiâ—ns and confutation of himself in this above by that which follows when the Quae. say the Scripture is perfect to its own proper end and its end being obtained it ceases Then quoth he It s most false that the Scripture obtains it whole end in respect of us while we are in the world therefore till heaven and earth pass away not one jâ—t or tittle of the Law i.e. Letter with him shall fail for not only the begetting of faith but also the building up in it while we live here is the end of the Scripture So then its end which is begetting to and building up in the faith is not effected by it here is it then in the world to comes 〈◊〉 no neither quoth he in the self-same Section the use of the Scripture shâ—â—â— cease then being accomodated only to our present state and faith also as founded on it â—â—â—ll be done aâ—ay Ex 3. s. 39. Here then is the round I.O. makes with a Cris-cross in the middle of it viz. The perfection of the Scripture which we plead and affirm and of every thing else is its sufficiency and efficacy to accomplish its own proper immediate end and what ever doth not so is imperfect The immediate end of the Scripture is its direction instruction of men in the saving knowledge of God his will worship their obedience and duty to him the ingeneration of faith and edification up in it to salvation This whole end of the Scripture its most false to affirm that it accomplishes till the world to come it must do it in this world or in the world to come in this world it cannot possibly do it for perfection in the faith in holiness freedom from sin here is not attainable in the world to come it cannot possibly for there both the Scripture it self and also the faith it seâ—f that is founded on it will cease to be of any use at all being of use only here â—nd shall be both done away Verbum sat sapients insipienti plura plus satis Never did I see such Rounds and crosses and confusions and contradictions such self-confutations and Net-works and Checker-work and Webs and Snares as I.O. makes and hangs hampered in himself when he hath done made and woven among any but our wofully benighted Divines all whose works are done in the darke Isa. 29.15 in all my dayes before Is the Scripture then the Power of God to salvation able mighty effectual available to its end that is to save the soul as I.O. sayes it is no quoth I.O. it is not it s most false to say it doth or can avail to its end in this world in the world to come its of no force so if it be the power of God as I.O. affirms it over and over again it is it must be in some world that is past away or some new found world or other for he himself sayes its neither in this present world nor that to come neither now nor hereafter neither here nor there But alas as the world it self wherein he fancies such a thing to be is none knows where but a meer Chimaera of his own coining hatcht no where but in his own head the Shop where and whence many more such like toyes are shapen sold and uttered among such as having sold the truth are willing rather to trade in utter untruths then in nothing at all and not receiving the love of the truth that they might be saved but taking pleasure in unrighteousness more then it are given over to strong delusion to beleeve lyes that they may be damned For seriously that the Letter or Scripture is the power of God to salvation or that Word of God which brings forth any good fruit to perfection among either the Seedsmen the Ministers of the Letter that sow nothing but their own senses and thoughts upon it or in the stony thorny common high-way ground of Parish peoples hearts in which they sow the Letter mingled with their own chaffy cogitations saying Hear the word of the Lord when yet they confess themselves neve heard his voice This however ye imagine Oh ye power less profitless Prophets is a meer no such matter for that is the Word or Seed that is sown by the Supreme Sowes the Son of Man himself in the same Field or World of mens hearts in which the World is where the Devil in the dark night while men sleep and watch not to the light sows Tares among the good Seed which where it lights on honest hearts that hear and heed the Word patiently continuing in the keeping of it brings forth abundantly in some Thirty some Sixty some â—n Hundred fold Indeed the Letter the Text or Scripture declares and bears witness to the Word which is absolutely necessary effectual perfect to the ends aforesaid which is the power of God
the light of God the wisdome saving truth immediate witness clearest way of Revelation soul-cleansing Law sure foundation most perfect Rule immoveable stedfast Standard of Gods setting up but it self is nos all nor any of this nor doth it at all any where avouch it self to be any of it at all The Scripture points to that which is the Power of God by the being of which in and upon his people who only own and joyn to it they are made a willing people in the day thereof when such as turn from and against the light which is the power and labour in the weak naked Letter labour in vain and are left unwilling to leave their lusts and lives for Christ as his Maryrs or outward witnesses did in all Ages But the Letter it self is not Power of God that sustained them in the suffering and inabled them to forgo what was dear to them and to undergo what was dreadful and destructive to nature in its dearest concernments The Letter tells us that the Saints did so and tells us and all Saints that we should do for Christ but the Power by which this is done is another matter then a Letter ad extra even the inward light Word and Spirit that thou doest despite to even that in the conscience that made them indure as seeing him who is invisible and discovered the darkâ—â—ss upon the discovery of which they rather chose death then to own it as Light and Truth not only in ages as high as Moses who by faith in the Light chose affliction rather then sin and feared not the wrath of Pharaoh but also from him downward as low as Maries dayes in which some died for denying the darknâ—ss of the Popes Dâ—ctrines of Transubstantiation c. which the Light in their consciences told them were too gross to be of God who yet by their confession could not dispute against it with Vniversity Sottish Sophisters Doctor Dunces out of Letter nor so much as read a letter therein and also as low as these dayes wherein by the Power of God many are born up to bear the Trials of the cruel Academical mockings scoffings scourgings inâ—lictings stonings bonds imprisonments abuses to death witness one of the first of the Lords two Hand-maids that were sent to warn the Vniversity of their universal abomiâ—ations at Oxford in the time of I.Os. Vice chancellorship there who perhaps may not be so learned literally though mystically and spiritually more in the Letter as obtuse aÌ„cuti â—omunâ—ioneâ— many of those dull-beaded nimble disputers out of it are in their bald fashion of Syllogistical form Neither did the Letter either of the Old Testament which is the Letter without of what things soever written or the outward Letter of the New ever conquer the world in which thou sayest it brought forth so much fruit further then into a meer empty fruitless form of Godliness without the power thereof insomuch that though as to the Primitive Christian Churches while they kept in the Light which the Apostles Ministry whether by word of mouth or Writing Letter Scripture was to turn them to walk by and beleeve in and in the Spirit in which they began till fooâ—ishly being bewitched from obeying the truth it self they turned aside to the outward Text that tells it and so thought to be made perfect by the flesh and the fleshly bodily exercises they found in the Letter which once used were as low weak beggeâ—ly elements for a time the power of God and godliness was much â—elt among them and abode with and upon them to the prevailing against the Powers of the earth and the overcomming the world it self and Satan the Prince of it by the blood of the Lamb and the Word of his Testimony not loving their lives to the death and much fruit of the Spirit and of righteousness was brought forth to the glory and praise of God But when Synods and Councels doting Doctors infatuated Ghostly-Fathers and such as admired their persons as they the persons of the Apostles and primitive Disciples began to bundle together what they could get of the Wâ—itings of such as were coaetaneous with Christ and the Apostles and without any such order from either Christ or the Apostles to canonize what in their conceits might be useful to others as they had found them t is like to be to themselves into a Rule or Canon and stated them into a common Standard for all to have their sole recourse to in soul-cases and matters of Christian faith and holy life and so to adore the dead letters of those holy living men and to run a whoring after some remnants of Writings that dropt from them then in the whole world now called Christendome instead of an Apostolical Spouse of Christ as Christians were at first presented a chaste Virgin to himself by them there stands up an Apostatical Strumpet that had the Letter and good words written there but neither the life of God nor the Word of life therein testified to that according to the nature of Error which is ever multiplying degenerated more and more into the dark till at last being gone from the Word Spirit Light and Life within to the outward Letter that relates of it they ran into the Wildernes of their own numberless senses upon it so that they lost the Letter also and fell from it into Tradition and a thousand Old Wives Fables and though it is good and acknowledged so to be so far as it is that the Protestants have marched from Rome under the conduct of the Leâ—ter yet for all they are come back from the blinde screel scrawls of the Popish Scribes for their smoaky imaginations to a pretensive profession of and prate prâ— Scripturis for the Scriptures unless they march on according to the conduct of the Scriptures till they come into the Light and Spirit which they point to and by a dotage upon the Scriptures ye would run from they are not so much as come yet to the Scriptures nor to conform to that counsel of the Prophets and Apostles given in it but are yet erring from the Scriptures even in and by their very eager Scriblings for it as the only most perfect Rule and from the only Rule of faith and way to Life the Letter is as loud for but that they are dull of hearing as they in their naked Writings are loud for the naked Letter it self And so it comes to pass that as Israel was of old who was as laborious in the Letter busie about the Bible and strict for his Scripture-standard as our Israel for the self-same which yet they confess too is abolished as to the Litteral observation of it with the Appendix of a few of Stories and Letters and Revelations of those holy men next to Christs time who by the Spirit wrote much more then is there own'd as their Standard I say as the old Israel proved as to God an empty vine Hos. 10.1 bringing forth
fruit only to himself so is our National Gospel Israel an empty Vine fruitful to themselves in temporals and in suâ— gerere in such spiritual also as their Religion lyes in viz. in empty forms of fastings prayings praâ—sings preachings singings of Davids Psalms with Doegs Spirit Text applauding Treatises talkings for Tithes multiplyings of Ministers of the Old Testament not of the Spirit but of the Letter that may labour soundly to the blowing out if they couâ—d tell how of the Qua. extolled light magnifyings of the maintenance for such Ministers as maintain themselvs out of Augmentations by the Impropriations of Kings Bishops Deans Chapters Lands Tenths first fruits and such Levitically legal â—molumenis far better than they are able to maintain either the true internal eternal Gospel which they are utterly ignâ—rant of or their own external Gospel either against the Qu. who maintain the true But utterly as fruitles to God as full of leaves and broad Shews wherein they flourish yea as barren as the figtree that God came three years together seeking fruit from and finding none for which the Word had long since gone forth effectually from the Lord but that intercession is yet made for it by the dresser of the Vineyard who digs and dungs it in hopes of somewhat but hath yet from it as small thanks for his great pains as the unskilful dressers not to say devourers of it have great thanks for their small pains Cut it down why cumbreth is the ground So what thou so pompously utterest I O. on behalf of the efficacy of the Letter in this particular as the All-sufficient All-accomplishing power of God in its self and to us ward to salvation and such like is nothing so nor doth any one of all Scriptures cited by thee in proof thereof evince any such thing they all excepting that in 2 Tim. 3. which as it may relate to an inward Scripture thou yet searchest not if intended of the outward yet not without the Light and Spirit within which said Light and Spirit thou still excludest and damnest down as detestable and no way needful to be so much as concurrent with the Scripture toward salvation as is shewed above intend no other Word or Light then that which is uttered and shines within in the eâ—rt Iam. 1.21 expresly speaks of the wording rafted there which is able to save the soul which 〈…〉 â—innate word for it s there put planted and sowed as his seed by the Lord himself some refuse and reject to walk by whose condemnation it is some receive it hear it mix it with faith in it beleeve in it to the salvation of the soul. In Joh. 17.20 Christ speaks of the same and not of any outward Scripture for by that word their word is intended the Word which they preached or held forth or testified to by their words in their preachings and writings as that which men were to come to hear and beleeve in and do till tâ—eir beleeving in which though they shâ—uld or do beleeve Historically the outward declaration as the Papists do the litteral declaration at this day with their heart and confess it with their mouths that the Lord Iesus was raised frâ—m the dead yet they perish and beleeve not on the Name of God savingly or to salvation Which Word is not the Letter nor their preachings but that which the Letter and their oral preachings testified to that it was nigh men in their hearts and mouths that they might hear and do it even the word of faith which they preached Compare Ioh 17.20 with Rom 10.8 9. Which word that they preached was not their Preachings or Writings or Scriptures but that which in their preachings and writings they called them to hear which was not a word without but the word nigh in the heâ—rt between which Words and Writings of the Preachers and Writers of the Scriptures and the Truth Faith Doctrine Light Gospel Holy matter which they preached and wrote of if our Divines couâ—d keep constant in distinguishing at all times as they do sometime they would come out of their conlusions wherein they are found jumbling things on heaps without heed into the clear understanding and comprehendings of the truth in their heads at least whether it may have place in their hearts and lives or no that is saving their being ashamed to own it from Babes and chusing rather to be ignorant then submit to be taught by them so often told them by the Qua. T D. sayes It s evident the Word spoken of Rom. 10.8 in the heart is the holy matters contained in the Scriptures the things contained there pag. 30 31. of his 1. Pamph. Rep. Who doubts of that But are not the holy matters one thing and the outward Letters that write of those matters another the things written of which the Scripture sayes are in the heart one thing and the Scriptures that write of those things another why then do you jumble these together as one in your blindly busie brains which are so bewitcht that ye either cannot or will not own that from the Qua. without crying out of them as deniers of the Scriptures to be the Word of God which your very selves are forced to confess to the Truth of For T.D. dances between within and without in the fore-named pages as if he could not well tell where to be nor what to say the Word of faith they preached is himself denies not from Col. 3.16 which I urged but that it was within the Colossians but yet because we say its within a light within he will needs say and so he had need or else he could not out word us it s the Letter without also the Word spoken of in the heart is meant quoth he of the holy matters contained 1. Declared of in the Scriptures which are say we the living Word Light Gospel c. and yet in the same page the Word spoken of is without or it is the Letter of the Scriptures quoth he also though at the beginning of the dispute upon that subject when I told him wee denied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward writing or Letter written on paper with inke to be the Word of God himself p 26.1 Pamp. he denied the same with me saying You cannot beleeve us so simple surely as to affirm the Scriptures in that sense to be the Word of God but we mean the matter contained in the Writing c. And p. 30. When I said the Scripture is not the Word of God for that is within but the Scripture is without â—rging Rom. 10. The word is nigh thee in thy heart You read not all quoth he t is in thy mouth too so that it is without as well as within Rep. Oh gross what an absurdity is here as if that which is in the mouth of a man were not within but without him if T.D. should tell mee of a man that is no Monster that his
when it shines upon him that is ignorant of it or assents not to it since as R.H. told him then it was so so I tell him here over again in R.H. his words with the addition of the long tract of time wherein t was wont to be so The Sword of the Spirit is the Word of God which was effectual two thousand years before the Letter was And this I the rather assert against T.D. here in this place because he is so ignorant as to tax R.H. there for usual speaking non-sense and for understâ—nding non-sense as well or better then good sense in that when T.D. said The Spirit was not wont to be effectual without the Letter R H. repeats him saying thus The Sword of the Spirit is ineffectual without the Letter which in effect is all one if T.Ds. eyes were well open to see clearly what the Spirit is and what the Letter and then replies thus The Sword of the Spirit is the Word of God which was effectual before the Letter was Now I demand of thee T.D. 1. where is any non-sense R.H. spake whose words I here speak after him that I may clear them from thy unjust cenâ—â—re of non-sense And if R.H. understood any non-sense as thou sayest he did then that must import that thy self with whom he was then in discourse hadst spoken some for he could not understand that non-sense from thee which thou never speakest Out of thy own mouth then at least thou art condemned for speaking some non-sense if a man were minded to prosecute thee for it for habemus Retâ—â— conficentem we have it from thy self if it were so but though thou tacitly taxest thy self with non-sense yet I shall do thee that Right this once as to clear and exuse thee from thy own false self-accusation for in truth both what thou spakest and what R.H. spake was all good sense as to the intelligibleness of the phrases unless thou account every sentence to be non-sense that is false as to the matter propounded in it as in a sense thou mayest there being no sense nor reason for it that any man should affirm and tell an untruth and then I confess thou spakest non-sense and R.H. good sense Sith his saying was true and thine was false For the Sword of the Spirit which is the Word of God and the Spirit it self and not the Letter as thou who art somewhat low and implicite not very loud me thinks nor express as if thou durst not for shame speak out thy minde about it seemest to make it was wont to be effectual without and was effectual before the Letter was But here 's indeed the very knot of the business thou deemest R.H. to utter non-sense in not being so non-sensical as with T.D. I.O. and their Chronies to interpret the Sword of the Spirit there called the Word of God of the outward Letter or Scripture that is the thing will not down with T.D. without straining at it as a peece of non-sense to assert the Sword of the Spirit not to be the Letter witness T.Ds. words of R H. T.D. As for what he says that the Sword of the Spirit is the Word of God if he meant like a man in his oppositions he must mean Christ who but once is called the Word of God Rev. 19.13 And Christ cannot be intended Eph. 6.17 because he is not the Sword of the Spirit but the Spirit his Sword rather for by the Spirit he works in the hearts of men and therefore Gen. 6.3 he sayes My Spirit shall not alwayes strive with man which is meant of the Holy Ghost as will appear by comparing it with Act. 7.51 where Stephen tells the Jews Ye do alwayes resist the Holy Ghost Christ by the common operations of his Spirit strives with men and by the special operations thereof preâ—ails with them Rep. In this parcel is more truth granted to the Qua. then T.D. himself understands so to be or will ever stand under the force of when made use of by them against himself for he sayes the Spirit is Christs Sword by which according to Gâ—n 6.3 Act. 7.51 he works operates in men mark his words and is said to strive with them that alwayes resist him even in themselves I could never yet get it granted from T.D. or any other contenders against the truth in this point that Christ had a Spirit of his in men by the operations of which he is said in those two Texts to strive with them n themselves for howbeit its the common Doctrine laid down positively by themselves unawares many times yet when they meet with Qua. in verbal discourses who urge these two self same Texts and that in 1 Pet. 3.18 19 20. By the which Spirit Christ preached to Spirits in prison which were disobedient in the dayes of Noah c. And that Ioh. 16.8 9 10 11. concerning the Spirits convincing the world of sin c. in themselves and that Ioh. 3.19 20 21. of Christ the light coming into the world i.e. the word which is in mens hearts there condemning the evil deeds even in the dark cells of wicked mens own consciences which Light is sent not to condemn but unless men love the darkness more then it in order to their salvation and that they might be saved by beleeving in it vers 17 18. And that Text also Ioh. 1.9 concerning the truâ— Light which is Christ enlightning every man in the world all which places and many more are parallel together in this point among all the several sorts of shifts whereby to shuffle of the sound Doctrine of the Qua. this is most commonly made use of viz. that the strivings and shinings of Christ by his Light and Spirit with and unto the Sons of men which they dare not deny neither to be universal and yet do own ten parts to one of the world too to be at this day without any true outward Gospel Ministry or Traditions by by men or Letter of Scripture O Rotas where 's the beginning and end of these mens Rounds are not by any Light or Spirit of his that is in them for that measure of his Light and Spirit within wee call men to they name natural imaginary figment Fanaticisme Enthusiasme and ironically that infallible Doctor Qualitas nescio quae divina seu anima mundi omnibus mista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merae tenebrae caecitas nesâ—io quid niâ—il nothing and much more as I.O. pleases but by a Letter and Ministers of the Letter without them only he strives and shines by his Spirit say they and reproves and conviâ—ces the world that resist but t was of old by the outward Ministry of Noah only a Preacher of Righteousness t is since by the Scripture and Ministers of it that preach outwardly out of it though perhaps not one of an hundred in the world ever read it or heard it preacht on but not by any measure of his Spirit or immediate workings of any Light or
and truly partaking of the Divine nature and begotten by the light and living Word of Truth from death and darkness into a real union with it self by receiving with meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innate ingrafted word â—am 1.21 by which they become incorporated and as it were transubstantiated into one seed with it self having the Image and glory of God seen upon them and shining in and through them before the world men before whom let your light shine faith Christ Mat. 5.16 Is. 60.1 2 3 c. 2 Cor. 2. ult I say if such men may be stiled the Light of the world as Iohn Baptist was stiled by Christ a burning and shining light Joh. 35 36 then whom yet Christ had a greater witnesâ— Wil I.O. therefore prefer the deaâ— copies of the writings of those living men who wrote from the life light and Spirit of God moving before or at least into an equality with the holy men who under God were the Authors of those writings as they were at first which now are but the fallible â—andyworks of by his own confession but meer fallible Transcribers or if he will will any wise men of God become so foolish with him I trow not in as much as the work-man is more glorious than the work that issues either originally from or but subordinately through his own hands the Writer more honourable than his meer writing as Heb. 3.3 4. Hee who hath builded the house hath more honour than the house for as every outward Writing or Letter yee now have the use of was written by some man as every such house is built by some man but he of whom are all things and he that originally built all things is God indeed Yet me thinks I sent not only I.O. but T.D. also who is so a kâ—n to him that in most matters here hee prosecues the same point unless where he contradicts him and hobbles upon the same notions enthroning the Scriptures or outward Letter very high above the Church whose children it immediately was pend by the hands of and whose meer outward Engine the outward letter is insomuch that I.O. makes it not only dearer to God then the whole world besides p. 171. but also p. 76. the very Darling of God so that his Church whose servant the Letter is and for whose sake written is made by him but some subservant to hold out the honour of the Letter that it may bee the more conspicuous rather then to let her own light image grace glory which is that of God Isa. 10.1 2. shine out before man the duty t is quoth he almost the whole of the Church to hold up that some time and when wee say the Church is a Pillar and Ground of truth from 1 Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words Pillar and Ground should not bee taken for the supporter or foundation nor inholder of truth in sensu Architectonico which T.D. denies â—e not dispute See p. 356. See p. 355. but grant him his sensum forensem or foreign sense of it in which I.O. also who sayes absurdly however that these words Pillar and Ground may in good coherence of speech refer to the words following viz. the mystery of godliness as well as to the Church will take it in and let them have it yet what follows that the Church is but the Ground and Pillar to set the Letter upon which I.O. calls the light and truth there and to hold forth only the outward literal publication as T.D. pleads p. 18 19. of his 2. Pamph. or the seat or place of residence for the Scripture as upon the Exchange in London are pillars and places upon which hang Tables and Proclamations in no wise surely for though the Pillars of the Exchange are for support as well as shew and so T.Ds. Simile doth not quadrare nor run on all four to bee sure yet to give them the sense of a pillar to hold up or hold out only yet that which the Church is the Pillar to hold up that is hold forth is the Truth whether by or without the Scripture of it between which Truth and the book they both sometimes do distinguish which truth or light is the Foundation or Pillar in sensu Architectonico on which the Church is built and not it on the Church as the letter is which under God the Church that gives no being to the truth or light nor kindles one beam thereof as I.O. sayes but only bears witness to it gives being to and so is in sensu Architonico the Pillar or Foundation of though in sensu forensi of the light and truth only for the Church is more honourable then the letter as the Builder or that which supports the house is more honourable then the house that receives being under God and preservation from it and its Prophets but its less honourable then the light and truth it lives by and hath its being from as a Church in respect of which light and truth t is confest it is not a pillar and ground in sensu Architectonico as it is of the letter but in sensu forensi only that is the seat place or pillar from whence it is held out and shines or as the Church is called Reâ— 1.20 Zach. 4.2 a golden Candlestick that serves to hold out in life and doctrine voice and writing the eternal Word of grace light truth and word of life conveyed in measure to her from the two Olive trees or anointed ones or sons of Oyl the living Word and Spirit that empty themselves into the golden Candlesticks feeding them therewith and from thence shining as God witnesses to the world which two witnesses shining and prophesying to the Church or Candlesticks and through them to the world in power and much patience and sufferings stand before the God of the whole earth Zach. 3. Rev. 11. And if the Saints born of the incorruptible seed the Word of God which liveth and abideth ever may bee stiled the Seed of God Will I.O. thence conclude that a corruptible Letter copied out by corrupt mens hands as the Scripture is at this day may be so stiled also The Word of God took upon him the nature and seed of Abraham but never took upon him however he is written of in it the proper nature of a dead Letter that was written with ink and pen by mens hands There was no time wherein the Word and Light by which all was made was made or born into the true nature of such a Letter but there is a time of its being made flesh and dwelling as their food in the Saints Joh. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word was born flesh and dwelt in us Ioh. 6.51 to 64. the bread I give is my flesh c. howbeit all flesh is not the same flesh there is a flesh of Christ that if eaten with a carnal mouth would as so have profited nothing vers 63.
the house then some light from the Sun must be within the said Room also so wee argue Retro from hence If the dark place where the day is to dawn as the lesser light therein is observed be the heart then the place wherein the lesser light shines which even therefore secundum vâ—s O ye bâ—nighted ones cannot be the Letter must be the heart also but verum prius c. the first is true therefore the latter We have a more sure word of Prophesie to which ye do well to give heed as to a light that shineth in a dark place until the day dawn and the day-star arise in your hearts 2. The word of Prophesie or Prophetical word is a phrase that of it self seems to any but blinde Expositors to intend another thing than the outward Letter and to found forth no less then that more inward Word or immediate Testimony of Christ himself in the conscience elsewhere stiled the Words of Prophesie or Word of God and Witness or Testimony of Iesus or Spirit of Prophesie from which of which and to which the holy men that were internally illuminated thereby and made acquianted with Gods secrets bare Record or Testiminy without by Voice or Writings Rev. 1 2 3.19 10. the trâ—e and faithful words of the Lord himself inlightning such as wrote the Letter who having no need so to do the Lord and the Lamb being their light wrote not by though not against the Directory of I.Os. outward Candle Moon or Sun ad extra i.e. the external Text of others Writings Rev. 21.23 22.25.6 the Words of the Prophesie of this booke as Iohn calls it Rev. 22 8. i.e. the inward Spirit of Prophesie or Testimony of Iesus from which all Prophesie went forth whether by voice or writing which the Angels and Gods servants the Prophets had and kept Rev. 22 9 compared with Rev. 19.10 which book I.O. dreams 't is like was the outward Writing or Copy that Iohn gave forth the uncertain Copies of which to say nothing of the doubts of the old dimn sighted Doctors that were at oddes about the outward Book called the Revelation and some others even of those that are owned as Authentick whether they are not spurious yea or nay only are extant at this day little deeming that was an inward Book which I.O. tells us of too if he will own his own words p. 9. 25. which Iohn took in at first from which he gave out the the other and prophesied in the way of manual wiriting even the inner book of Gods secrets which are only with such as fear him revealed to Christ by the Father and by Christ to Iohn and opened by Christ to his servants at this day who eat it and prophesie out of it again before many Peoples Nations Tongues and Kings though sealed with 7 seals to the Scribes on the backside or outside of it on which backside or outward letter they are busily poring but they cannot read it neither learned nor unlearned because it is a Book sealed Rev. 5.3.10.2 9 10 11 12. Isa 29 9 ao 11 11. 3. That very Epethite which to the Word of Prophesie here spoken of is annexed doth even infallibly evidence it to be intended of that inner Word Spirit and light in the conscience which the Qua. call too and thou scoffest at and not at all of that fallible external Text which thou art so talkative for for it s called a sure permanent firm or stable Word which is more then can be saving all thy blinde bable about it asserted of the best and most original Copies of that Letter thou contendest for that are extant in the world in these dayes and not only so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure or stable word then that voice which Peter Iames and Iohn heard immediately from heaven out of the Fathers own mouth concerning his beloved Son Christ the light of the world given as a light to the Nations shining and shewing the will of God to them in every one 's own heart so Gods salvation to the ends of the earth saying unto them Hear ye him v. 17. comp with Mat. 27.5 which voice coming from the excellent glory which was infallibly sure to them no cunningly devised fable they heard when they were with Christ in the holy Mount Now the Word Spirit voice and light of Christ in the conscience is properly and truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more stable firm and permanent Word or standing Rule constant Canon and lasting light and so more sure to us ward then that voice to them not surer in respect of its evidence to the hearers of it or the security given by it that it was no fable nor fancy in which sense thou most foolshly fanciest p. 66. that the immediate voice above said absit absurdum was not so sure i.e. not so certainly evident to be Gods voice as the Letter is certainly evident to be Gods Word for in that sense the said voice was to them that heard it most infallibly sure or evident so as nothing can bee surer to be God and I.O. in saying as he dotingly doth p. 66. that comparatively we have greater security from and by that written Word meaning the Scriptures or Writing for that is the Word written with all along such is his illiterate language then they had in and by that miraculous voice as he calls it and that the Scripture is more sure in respect of its giving out of its evidence to us then that voice of God was doth thereby absit blasphemia render the very voice of God himself whereby he spake in and to the Prophets that wrote the Scriptures to us less sure and certain more doubtful and questionable whether it might not be a mistake or no then the outward Writing or Text they wrote as it is transferred to our hands at this day through the hands of such a mighty multitude of fallible Transcribers none at all of which no not the first were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallible or divinely inspired so that they could not in any thing mistake by his own confession p. 167. where I.O. confesses and grants also that it s known that failings have been among them from whence various lections of which it cannot be ascertained to men now which is right which wrong are arisen which so variously transcribed Scripture it is shame enough for I.O. to assert as he doth p. 10. under that term of Word by which he terms it and p. 153 under its own name of Scripture that it is come forth to us from God without the least mixture â—r intervenience of medium obnoxious to fallibility as is the wisdome truth integrity knowledge and memory of the best of all men or capable to give change or aâ—teration to the least Iota or syllable and more shame yet to say as hee doth p 27. that every Apex of it is equally Divine and as immediately from God as the voice wherewith or
and an inexpressible exaltation of it above them the light of one day of this Sun meaning the Scripture which hee expresses by the terme the Word of God being unspeakably more then that of seven others as to the manifesting the glory of God nor doth it impaire this self-evidencing efficacy of the Scripture that it is a moral spiritual not a natural Light This and much more utters I.O. concerning these Termes of the Word the Light as the proper names of the Right belonging to the Letter Neither is I.O. alone in this but some others I have met with that have stifly stood up to defend the Scripture or Letter to be the Light the Word of God yea verbum oris the word of his mouth and the Voice of God and Christ properly and properly to be so called Rep. Which sayings O the contrariety that is in them to common sense and reason they may as well say they hear that mans voice properly some of whose sayings they read in the letters of such as write what they heard him say they may as properly say they are to own the voice of the Scribes and Pharisees for their Rule as they are written down by the Apostles and Evangelists sith Christ saith They sit in Moses chair all that they say do and that they do now properly hear their voyces sith what they said was recorded as say that they now properly hear Christs Voice in reading some things he spake as they are written by them that heard him speak them and stablish and canonize them and other mens sentences as the only standing Rule on this account because God said Hear him and they now hear properly Moses voice and must own his Law that vanisht as to the shadow of it still to the Church a standing Rule because Christ said They have Moses and the Prophets let them hear them 2 O the contrarity of this to the Scriptures themselves for if they be properly the Voice of God and Christ then absit blaspemiae they make Christ charge the Scribes improperly and falsely that they never at any time heard Gods voice Joh. 5. for they heard the Scriptures read every Sabbath neither could he say truly what he doth exclusively of such as are not his sheep My sheep hear my voice if the Scriptures were his voice properly for the Dogs and Swine hear and hear the outward Scriptures read as well as his sheep but his sheep hear another secret still voice of his in all things that hee saith unto them in their own consciences which the loud Brawlers for the bare Bible drown within themselves with their non-sensical notes and noyses about their Diana's and siâ—ver shrines and Temple worship and Church work which voice and words of his are heard in secret with more profit among the wise Luke 10.17 then the cry of the Truth selling Spirit stinting-Scripture stealers among fools which still voice of Christs yeâ— whoever hears not and heeds not more then our heady high-minded Hypocrites of these dayes do may preach themselves out a while longer yet as the Ministers and Church of Christ but shall ere long be cut off from among his people in the mean time however this is the improper tone they tune it out in when we bid them fear God hearken to his voice own that as your only guide his Word his Voice his Spirit his Light as the only infallible sure standard the witness of God himself the Scripture witnesses of and sends men to which hee that heeds follows beleeves in obeyes needs not be so restless by wrangling as the wrestless for and wresters of the Scripture are about the Witness of man though witnessing from and for God as moved by him for the Witness of God himself and the Witness of Christ himself in the conscience is greater needs not be so loud for a Letter for the voyces and words of men and the Writings and Revelations of holy men for the inward immediate Voyce the Word the Spirit the Light Revelation of Christ himself in the heart is greater True say they we must hear Christs voice in all things he sayes abide in his Doctrine or Teaching receive his Witness and Testimony walk by his Word live by his Light alone bee guided and ordered in all things by his Spirit which alone reveals the minde of God and Christ without whose Revelation none knows the things of God and Christ but the Letter of the Scripture the outward Writings of such as heard him as we do not the Hebrew and Greek Text at least and Translationâ— as they keep touch with them these are that Word that living life-giving powerful heart-searching soul-saving Word those Words of his that are Spirit and Life by which alone men must come to beleeve that Light to the feet that Lamp to the path that verbum oris that very word of his mouth that works and accomplishes all things to his glory our salvation that verbum oris that goeth forth of his own mouth that hee put according to his promise Isa. 59. ult as if that were the Scripture oh gross and shameful yet over and over and over and over again I.O. cites that Text to prove Gods promise to continue the Hebrew and Greek Texts entire without loss or change of iota or title of it to the worlds end into the mouth of the Churches Seed and the mouth of her Seeds seed for ever that must go out of the mouth of babes and sucklings as the only strength against the persecutor to still the enemy and avenger that sharp sword of his mouth with which he will smite the wicked Nations Rev. 19. That Rod of his mouth or breath of his lips with which he slayes the wicked Isa. 11. That Rod of his strength and power sent out of Sion by which he will rule fâ—reuer in the midst of his enemies Psal. 110. That word that he hath spoken which God hath magnified ovâ—r all that is called his name and so over the light it self it sprang from which is his name Joh. 1. and the sâ—fe strong Tower of the Righteous That vis virtus Dei power of God and word of the Crosâ— That Doctrine or Teaching of Christ which continued in saves the Preacher and hearers ipsa doctrina quam a Deo docemur That witness of God which who so hath needs not the witness of men for the witness of God is greater That voice of God that 's more sure and certain as to its giving out its evidence to us then the very immediate voice which the Apostles heard God himself speak to them with from heaven 2 Pet. 1. And all this and much more exclusively and abstractively from that within yea and properly too so that the Word of God Foundation the Rule Light Lamp and so consequently all the rest of the Tiâ—les are the very proper names of the Scriptures no other then what are properly answerable to its nature For in this wife I.O. drives on the
Peter Paul and the holy men of old wherein is written and transcribed their Witness or Testimony for Iesus which they were moved by his holy Spirit to give out and hold forth whether by word of mouth or writing but the Epistle of Christ written not with inke but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart yea the testimony of Jesus is no less than the Spirit of Prophesie it self Rev. 19.10 and not the writing thou so writest for in which men do but write it and write of it as is shewed above This verbum lumen internum the Word and Light within is that which those that reject it are in that place of Iob 24.13 hinted at by thee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lights Rebels men resisting the Authority which they cannot but be convinced of and not the present letter or letters of the Scripture as thou dotest p. 74. before the writing of one letter or tittle of which outward letter this inward light was though he that lives not by the light lives not by the letter neither which came from it and excepting where men have sould it with the dirt of their mis-transcriptions and mis-translations agrees with it I wonder how much of that Scripture thou so super-eminently adorest and wouldest have the preheminence in prating for it was written when that in Iob was wâ—iâ—ing against which men could be said to Rebel tell me if thou canst and in so doing thou perhaps mâ—yest tell thy self that that was a light within and not a letter without which they then were said to rebel against which letter without as much as thou seemest to wonder at the Qua. for holding the light within in authority equal to it they are not ashamed to set the light above and to say that it is non ejusdem Authoritatis cum Scriptura sea majoris Authoritatis quam Scriptura not in as much but in more Authority then the Scripture neither will all thy Scripture-admiring scrape adde so many cubits to the statute of it as among any but such stocks as stick at nothing but without streining swallow all down for truth that thou tellst them is so to state it in any equality with the light it came from And that the Word we are sent to in Isa. 8. is the living Word and not the dead letter nor mens dead senses thereon interpreting it according to their own private familiar spirits muttering out their own meanings and imposing on people their own cloudy cogitations thereon as Cogent Canons is evident for he calls them off from the dead to the living when they say unto you Seek to them that have familiar spirits and Wizards that peep and mutter should not A people seek to their God for the living to the dead to the Law to the Testimony if they speak not according to this word it is because the morning light is not to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it s more truly rendred then thus there 's no lightin them which mis-translation many not knowing the Hebrew and many knowing it not heeding make no little ado against the lights being in all men and to as little purpose for it s no light to him and not no light in him and we know a light may be in a room under a bushel and so not shine out unto it And that by Moses and the Prophets to which Christ directs as the most effectual means of bringing men to repentance and that all faith and repentance is immediately to be grounded on is not meant their meer outward writing it evident for all men that need repentance have not that yea if the Scripture it seâ—f and that alone be that men are sent to by which the Doctrines to beleeved must be tried whether they be truths of God or fables and upon which all faith and repentance must be grounded what must become of those twenties to one in the world to whom God never vouchsafed so much as a sight of those their Writings if thy Divination from hence I.O. be as true as 't is sure enough to some its but a dream one of these things must be true as concerning such viz. either I. They need no faith nor repentance as they do or 2. They must be accepted with God and saved without either faith or repentance as they cannot or 3. Both beleeve and repent without any ground at all for the doing of either and so build a castle in the aire without any foundation or bottome which how impossible it is or how well it would stand if it were possible so to build it an Idiot may imagine or 4 perish and be damned for ever by and from the living God for not doing that which they had never any ground at all given them from God whereupon to do it and so absit blasphemia be cursed for ever for not acting what they were never put into any capacity to act and absit tibi Domine ne tale quippiam facias exercendo Pharonis tyrannidem absit tibi an non Iudex totiusterrae exerceresjus be sorely beaten for not making as great a tale of brick without any straw at all as would have been expected from them if they had had straw enough and be punisht for not effecting impossibilities But thy faith about that Scripture being but the festisious fruit of thy own fancy and thy Divination from it but the divinity of a divine that dreameth we need not in the dark iun upon any of these ragged Rocks having a more sure way then any of these in the light made so plain before us that unless we chuse so to do as some do we cannot split our selves upon them for as all men having sinned need faith and repentance so they have a more effectual means of bringing them to repentance and a more immediate ground to build their faith and repentance on then the naked outward Writings of Moses and the Prophets which thou here makest the ground of all faith and repentance not mentioning the Apostles as if thou hadst forgot them whose writings thou makest a joynt peece of the foundation in other places p. 33 34. or then the meer outward writings of the Apostles either together with them and that ground is no other but the self-same which the writings of all these bear one joint Testimony unto viz. the measure of Gods grace in every ones heart that teacheth to deny ungodliness and worldly lusts such as will learn of it and io live soberly justly and godly in this present world appearing to all men to that end bringing salvation along with it to such as submit to be taught by it 2 Tit. 1.17.14 called the riches of Gods goodness Rom. 2. which such as thou art despise to their own ruine not knowing it s given to lead to repentance the Law Light Doctrine Truth Spirit Word Writing and Testimony of God himself in the heart and conscience
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 loâ—here sayes one lothere sayes another some sounding it out for their Fathers traditions some summoning to the Scriptures and the gâ—wdy glosses they put upon it who yet if they could once come to see it live by tradition and teach Gâ—ds fear afters mans Precepts as well as the rest all to their own fanciâ—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 Conâ—cience from its due Authority and from sitting on the Throne in its proper place Some resisting the Truth by flat opposition so all the many sorts of those guilded cups the Parish Priests do that yet hold forth all or any Râ—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 spectaâ—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 leadingâ— 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 having 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 conviction thereof fell upon them for which they had very formally cast forth of their own separated Churches the Children of the Light who withdrew from them and so formally were none of them before that their senseless confuse or ejection Like theâ—fore â—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 doing 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 darkâ—r and grosser forâ—mâ— yet with them denying and not witnessing the power thereof in their hearts and conversations to the purging of them from pride and the other pâ—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 diâ—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 â—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 Worâ— indeed and that which is only pretended so to be viz. the nakâ—d letter that only declares what is his Word and their own fallible and sometimes senseless senses and sermons upon that letter of all which they ay in their common Preambles to their people Hearken with fear and trembling 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 spirit within which is meâ—sura â—sui â— oblâ—quâ— that can most certainly determine of all spirits and an â—ar but that its slopt in most which can as truly try words as the mouth â—asteth meats Iob 34.3 1 Ieh 4.1 6. and also seâ—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 â—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-advisâ—â—g and mis-admonâ—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 Whâ—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 captivated the just nor to be spoild of but that which
Tâ—mbs R. Bax. dark conceits to the contrary which is sufficient to bring them that follow it to Salvation but only that it s not attended to And this together with that about the Letter above spoken to which ye lay as your chief foundation being 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 Cubâ— 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 guâ—â—'d with his guilded glosses and counterfeit colours wherewith â—he â—awbs and smooths and sooths them up in sin and sinister suâ—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-puâ—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 Animadversion 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 extant 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 mangâ—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 replyed 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. â—aturall and supernaturall 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 accepteth every one according to what he hath from him and not according to what he hath not which measure walking answerably to they stand excused 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 It s 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 upon 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 ieâ—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-seâ—sâ— who howbeit he is forced to confess Ex. 1. S. 28.40 to the yielding the cause to the Qua. that the matter contained 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
upside down so that it shall be said Where is the Scribe where the Disputer â— 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 savour of his knowledge by us in every place which ye Doctors and Divines cloud and darken with your diâ— 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 â—homs without an illumination by which there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them for rejection of it neither are we as the many 〈◊〉 that huâ—ksterinâ—â— and deal deceiâ—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 niâ—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 〈…〉 wâ—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 between 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 Passenger 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 transient 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 bosome 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 â— 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 himself who is in suis Talâ—â— 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 Quakeâ—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 themselves 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 obedience which from us is eternally indispensably due to him and abuudance more id genus as abovesaid then is fit or needfull here to be repeatedâ— Only the case sticks here whether this come from God only or from Christ also nâ—â— as God alone but as the true light of the World whether Christ be the Efficient 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 Mâ—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 stumbles at the threshold before he euters the Garrison where our Guard is he yields falls down and flatly consesses 't is so as we say in theâ—e words which are his owns Christus lux est eodem sersu quo Deum lucem esse demonstravimus c. Christ is light in the same sense as we have shewed God is light How is that Thou mayest read it Reader abundantly 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 consciences 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 efficienter 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
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 thaâ— 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 â—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 â—â—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
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 mâ—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 declare from him according to Gods words in the Scripture that he died for aâ—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 Pleasureâ— 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 hundred 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 places where God says Omnis All it s the Elect only one of a thousand he means so I.O. 't is an usual thing for God and Christ to speak words of a doubtful sense If we object But it s 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 't is 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 't would 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 elsewhere 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 dâ—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 it s offered to so all it s 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 't is 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 't is so then 't is 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 believe 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 thousand 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 expostuâ—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. It s 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
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. Divinations 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 extent in all Ages and Generations as the fulfilling of that Prophesie bears date from the Apostolical Commission Maâ—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 Salvation 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 Salvation and of all Nations for 4000 years together as it were by the lump and whâ—le sale unleâ—s happily they except the little nook of the Iewish Nation which saving a few that walk't with God in the Light of Christ as some in other Nations alâ—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 vouchâ—aâ—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 many 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 it s intended 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 gâ—ace to accept it or to perform the condition on which its rendered and so as universally 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 â— it s 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 Israelâ— 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 theâ—e your doings thus to pervert the right words and wayes of the Lord and with your narrow senses to distinguish the most infinitely immense Mercy and incomprehensibly large love of God to all mankind and every individual person thereof that does not first personally slight and sin against it and so pull more misery upon themselves into such a diminutive 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 persons in that as to them from the first remedilesly derived and decreed misery also Is this the glad â—â—dings of joy to all people and all mankind 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 infinitely 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 contrary was intended and irrevocably decreed as conceâ—ning their particular 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 saving nor able to help them and God in no wise will help them to more but leave them helpless that the Salvation may paâ—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 Gâ—spel of Gods infinite Grace to All men in Christ that very few shall be saved 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 it s offered shall be according to Gods unchangeable and personal Decree concerning them in that kind doubly damned by Christs coming into the World of whom ye shameless ones do you not hear
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 Preposition at all as En in that Text it being Entos Vmon as is shewed above 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 it s 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 bâ— referred 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 expression 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 being 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 understanding 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 matter 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 â—â—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 stealing 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 Generation 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 Preachers 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 literal seâ—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 meaning thus viz. The Spirit does not mean here as he sayes but means another thing 't is 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 thâ—se words cannot be as the Letter of them does import then this and that absurdity would follow say our reconciling self-contradictors by which they import themselves to be very little insighted either 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 inâ—aners and Opinionists would make it speak one thing and mean another 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 it s intended but to few and streighten the boundless Mercy of God into a Miâ—e which is stretched out matchlessly beyond 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 equivalent to particulars and upon that account we may except the most sinners as they indeed do some of them personally and absolutely from all Iudgement and Condemnation and the most as absolutely from Mercy and Salvation 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 Whâ—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 Vriah 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 import 't is usual for Christ to speak words of a doubtful sense ye mistake his meaning if you understand him according to the ordinary and literal seâ—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 seâ—se Ob. Nay this cannot be though in the other case it may because this is contrary 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
believe so that we were never put into any capacity for life and salvation by all that best Grace that thou vouchsafedit to uâ— 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 without 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 intended 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 believing 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 believe 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 truly 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 alâ—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 Aâ—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 Aâ—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 every 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 't was 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 believed 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 according as it proves and so our Faith was of the truth and if we all had believed 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 't was 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 beâ—is designed altogether to another purpose even to be the Salvation of some few but the unavoidable 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 sufficiently 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 't would 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 â—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 contrary which we poor ignorants
viz. Abâ—aham who saw his day before any History or Letter of your Scripture at all was wâ—ittâ—n Was it not by that as they walk on with God in it from Abel Enoch Noah and downward some measure of which but that they minded it not as some few did but were ever alienated from it walking in their own wayes was in all Nations as well as some and not more save only in measure in the Prophets then in other men And did not this light without and bâ—fore the Letter help some even such still as walk't after it to the belief of this and that God would raise the dead and judge the world which they wrote in the Light and Spirit in which they saw it and in that wisdome which in all Ages Wisd. 7. entering into holy souls that heed it makes them friends of God and Prophets Were these things then as R. B. thinks in his Query never manifested by the Light without the Letter nor by any Revelation that doth accompany the Light were men never so obedient to it What darkness is this of R. B. in his ten Queries who yet to pin the basket at the end of this tenth Query to add weight to the lightness and light to the darkness of it adds one more of his own thoughts and odd conceits in these words R. R. I think its past controversie that no man hath sufficient Grâ—ce to his Salvation till his last breath For if God add not more for his preservation all will be lost Ans. By which hasty speech the man proclaims his being in the darkness and besides the light that is in him so loud and exalts its fâ—lly and sets it so on high that All may see it save such as are with him in the dark where he is for besides the absurdity above spoken to of his arguing from Gods adding more and mens not having so much yet as they may have that therefore they have none at all of that Grace which is sufficient he turns from the true terms of his Question taking the word suffienâ— here in quite another sense then it hath been taken in along viz. for the highest dâ—gâ—â—â— only of that Grace of God when as the question is about the sufficiency of it to save from that sin it shews such as keep to it in the very least degree and lastly expresly contradicts the Scripture which speaks of the suffiâ—â—ency of God Grace to keep men that keep to it in such degrees of it as are attainable in this life witness that of God to Paul full fourteen years behind the time wherein he spake it and many more before the time of his last breath 2 Cor. 12. My grace is sufficient fâ—r thee I conclude then all R. Bs. Queries notwithstanding that though all are not saved by it yet all have some of that Light and Grace which is â—aving and that all are not saved as some are it is becausâ— they come not into that Light and Grace â—f God which is come intâ— and unto them And now I return to R.B. and I.Ts. Arguments against this whose 26th fâ—om Iohn 6.44 45. 65. is thus There 's need of a further drawing or gift of the Faâ—her that a man may come to Christ as there would not bâ— if his own light without other help would make known Christ to him therefore each mans own light is not sufficient c. Rep. Here R. B. layes on hard again upon the Anvil beside the Iron in diâ—proving the sufficiency of mans own light by which he means mans thoughts wisdâ—mâ— c. which we count daâ—kness and foolishness much more then himself does when the Question is about the Light of Gâ—d in the heart of which we say that though none can come to Christ without Gâ—d draw him yet by that Gâ—d dâ—aws all meâ— though aâ—l mâ—n câ—me not after hiâ— And so the reaâ—on why they perish still is not because God does not dâ—aw thâ—m to life by a light sufficient to lead to it but because they resist hang back and will nto follow it therefore sayes God I drew them with the coâ—ds of my love with the bands of a man yet shall they go into captivity because they refused to return The 27. from 1 Iohn 4.1 1 Thes. 5.21 Mat. 4.24 Believe not every spirit but try the spirits c. Prove all things take heed what ye hear is thus If each persons light within him were a safe guide of it self to God then no men need to try other mens spirits nor to prove all things left he be deceived sith if he follow his own light he is fallible c. But these things are absurd and contraâ—y to the warinest Christ prescribes therefore the light within each person is not a sufficient guide to God I shall instead of his own light placing the Light of God about which only the Dispute is syllogize these mens silly Syllâ—gisme back upon them thus If the Light of God within each person were not a sufficient and safe guidâ— to lead him to God then no man need to trouble himsâ—lf sâ— much as to try other mens spirits or prove all things left he be deceived for that is but labour in vain sith if he have not a measure of Gods Infallible Light and Spirit in â—im whereby to judge of things even of that Light of which the Letter sayes That all thingâ— that are to be reproved Eph. 5. are manifâ—stâ—d by it and no truth is infaâ—liby manifested but by it which only leads into all truth he is not infallibâ—y guided nor undoubtedly sure of his hand let him look search prove and try as much as he will any more then a man can infallibly diâ—cern and distinguish of colours in a dismal dark night or dark place where not one beam of the Sun shines so as to discover them But these things are absurd and contrary to the wariness that Christ prescribeth who doth not bid men try all things by that Light and Spirit of God which only makes all truth and all that is knowable of God and all things of God manifest in men Rom. 1.19 and yet not vouchâ—afe them one beam of that only sufficient Light to try any thing by yea 't were no less then as meer mockage as to bid a man read for his life in a dark Dungeon without sufficient light either of Sun or candle or take heed to himâ—elf by that Light that shines in a dark place 2 Pet. 1.19 when there 's no true light there at all and contrary also to all common sâ—nse and reason therefore there is in every man some of that Light of God which as its heedeâ— according to the measure of it is able to guide him infallibly to judge of the matters truths wayes dâ—ctrines spirits he is bid to try on peril of being deceived to damnation and a sufficient safe guide to lead him unto God I wonder what Light Spirit Rule and Touâ—hstone all Truth and all
own perverse mind and meaning why cannot 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 It s 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 another 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 everlasting prattle to your selves of freedome from guilt while ye remain in your filth and of a general Iustification anâ— pardon for all sins past present and to come in this world expecting your purging or Iustification as to Sanctification from sin and â—ncleâ—â—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 abide 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 fornication should inherit all and will prove an out-cast himself at last before 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 there 's 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 darkned 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 difference 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 ordinary 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 remedy or forgiveness for ever because never to be repented of as in opposition to all other sins that men do commit which when this alone being ever joyâ—'d with impenitency is impardonable are all upon that true repentance they are yet in possibility of who commit them pardâ—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 Nicodemus though a Master in Israel can't read this Birth of God which is Anothen 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 't is 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 Devils 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 given 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 extirpation 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 character 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 there 's not this free trade between sin and their Souls as is among others who do hoc agere 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 â—â—ose a Devil 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 beginning 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 Disciples Christ was not so ignorant of it but that he knew it as well as Iudas 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 Consciences 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 character 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 samâ— mind of Christ 1 Cor. 2.16 Phil. 2.5 1 Pet. 4.1 even by the â—ame Power whereby it was done in himself for as much as Christ hath suffered for us in the flesh aâ—m your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sâ—n Thus T.D. suo se ingulâ—vit glaâ—â—â— hath laid his cauâ—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 witâ— 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 enormities which what ere they are our Sinner like Saints use to call but infirmities when a Professor commits them as David did through weaknesse c. Rep. 1. This is not to the Question which as T.D. undertakes it against 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 consented 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 contradiction 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
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 convinced 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 resurrection 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 possiâ—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 fâ—â—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 't is 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 hyperbolicall 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. It s meant of having respect to all Gods Commandements in respect 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 Dâ—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 faâ—l short in the accomplishment of this that must be supposed at least to be ever respecting designing and endeavouring to do that businesse which yet notwithstanding all their respects designes and endeavours they are to believe they must never do it being not possible 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 fornication uncleannesse inordinate affection to the world evill concupiscence covetousnesse 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 confesse is found contradicting these meaning-makers on it be found contradictory 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 motions and actions of corrupt â—nature that is constantly endeavour to represse and subdue them And there 's 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 endeavouring 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 handâ—ome a shift as if a Debtor promising to owe endeavour
off then in one of the self same pages wherein he begins his discourse with me about it to go round again they plainly enough confesse the Scripture to be neither the Word of God nor the Rule witnesse T. Ds. words who when told what the Scripture is viz. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter writing that holy men wrote replies you cannot think us so silly sure as to affirm the Scripture in that sence which yet is the only sense in which it can properly be called Scripture to be the Word of God but we mean the matter contained in the Scripture which is another matter then the Scripture whether that be the Rule of faith or no witnesse also I. O. who Ex. 15.50 sayes Scriptura non verbum Dei vocatur formaliter quatenus scripta c. The Scripture formally considered and if not so not properly say I for forms dat esse et est id per quam resest id quod est is that by which every thing is what it is is not called the Word of God And yet to go round again p. 140. If the Scripture be what it reveals and declares it self to be it is then unquestionably the Word of the living God for that it professeth of it self from the beginning to the ending and Exer. 1 S. 32. Scripturam saepius eo nomine a spiritu sancto indigitari cuivis eas vel leviter inspicienti faâ—ile apparebit that the Scripture is very oft specially pointed out by that name is plain to him that but lightly looks into it Exer. 1. S. 28. Scriptura verbum Dei est locis poene innumeris verbum Dei dicitur The Scripture in well nigh innumerable places is called the Word of God Joh. 17.17 a Text that vel leviter inspicienti touches on no such matter and yet to go round again in the self same Section in the very next clause for all those innumerable places if there were as there are not so many in the book as the Scotchman said ubi verbum Dei ennarratur promulgari c. where the word of God is said to be preached publisht multiplyed received that most holy truth it self which is in mens hearts and is the matter of it is but the Scripture formaliter formally considered in no wise is intended And yet to go round again Exer. 1. S. 3. Fault is found with the Quakers by I. O. as meer seigners from them of that verbum internum or inward word they talke of because they do no more then I.O. does i.e. not own the Scriptures to be intended in those well nigh innumerable places but that holy matter truth or Word the Scripture speaks of as nigh in the heart of which I.O. himself Ex. 1. S 40. sayes also thus verbum quod in nobis est c. The word in us is that word of faith the Apostles preach Which well nigh innumerable places also I. O. himself sayes cannot be intended of Christs person neither quoniam autem millies fere mentio facta est verbi Dei c. because there is well nigh a thousand times mention made of the word of God and its preaching publishing receiving in those places which can't possibly be meant of the person of Christ and the Qua will not acknowledge the Scripture as intended there neither they carve from thence and wrest from thence I know not what Internall Word of which they are possessors in chief Haeredes ex Asse of such as held it shut up among themselves of old So shewing himself to be none of those Disciples of Christ among whom his Testimony is bound and his Law sealed up and hasting in his haughty mind to quarrell with the Qua for that which is no fault unlesse it be his own also he proves himself to Haeves ex Asseitlorum quos tenebrae antea inclusos tenuerunt who were justly shut up in groapable darknesse for despising the true light so as to groap for the Wall like the blind as if he had no eyes to stumble at noon day as in the night and as one horrendo percussus scotomate to run round with other blind guides in his giddy mind without sense or reason so as not to feel when he interferes and hacks one leg against another yea somtimes he confesses that the very Greek and Heb. copies or Transcripts are not only as well as Translations by the fallibility of the Scribes and the Criticall faculties of men liable to be turned eight wayes in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some as contrary one to another as life to death and what way any Critick will and that the very immediate Transcribers of the Originall both might and also did erre faile mistake and that thereupon various lections when as I.O. at first said there was none at all not in a Tittle are risen witnesse I. Os. own confession and so not fit to be a foundation or a rule which to goe round again they say witnesse R.B.I.T. must not be variable and those though nickt in at next word by I. O. into the lesse offensive and formidable number of a few yet at next word to go round again both clearly confest and plainly cleared by I. Os. own self to be many among which though I. O. at the next word nullifies them all under that diminutive name of Apicular inconsiderable accents not at all intrenâ—hing on the sense or at all of any moment of no importance yet some to go round again are confessed to be of some importance and those of importance quoth he are considered by Glassius and consisting not only in superfluity of words unnecessary but in deficiency of words necessary to the sense of the places and that some of them are of such moment as Textum sacrum et in literis et sensu corrigere that they do alter the Text both in its letters and its sense And though to get from under that grievous gash which this grant of his own gives to his grand assertion of no variation of the Text in Tittles I. O. glazes it over with this glosse viz. That those that are inconsistent with the sense in their stations of more or lesse weight or moment are but private obscure and novell not above two or three hundred years standing in some late but no antient copies yet by and by to go round again I. O. denyes not but that some are not only of such publick and open observation as to be obvious to the view of all but also of long standing witnesse his words p. 190. There are quoth he in some Copies of the new Testament and those some of them of good Antiquity diverse readings in things or words of lesse importance and those which are of importance quoth he p. 193. have been already considered by others specially Glassius is acknowledged the proof of it lyes within the reach of most in the Copies that we have and I shall not sollicit the reputation of those who have afforded us
I. O. that those men can appear to him to be wicked men c. In esse cognoscibili who cannot be made to appear at all that they ever were at all in essereali I l'e give them leave to upraid me with O thou of little faith wherefore dost thou doubt it for my beleevable faculty is indeed too narrow to entertain or contain that self gainsaying story for a truth Credat Apella he that can beleeve it let him I am an Infidel as to that foolish figment and if these two contrary Tales can be both true my reason can't reach the reason of these Rabbinical-riddles But among the numerous odd passages that passe from I. O. in this Point about the proof of the Points antiquity that which is yet more observable as to my present purpose is that I. O when he hath roled Sysiphus his stone a great while pervenire ad summum to get up to the top to prove the pedigree of his Punctation as high as Moses if it might be if not from Ezra at least seeing he could not hold it up in the utmost hight nor carry it clearly into a coaevousnesse with the Scripture according to the strictnesse of his position condescends to come down by the Rounds of his Ladder half way first to the dayes of Ezra and in the prosecution of his undertaking to manifest it as at first he makes no doubt to do that they were compleated by Ezra and his Companions finding himself uncapable to carry the matter against such as derive their descent from the Iudaical Rabbins or Tiberian Maslorites clearly up so high as Ezra but only cloudily by foisting flinging and casting out at least but forgery against forgery fable against fable and a heap of uncertainties against the heap of uncertainties of others for so he will needs call the most cogent and more then probable evidences of all his confessedly learned Antagonists Elias Capellus Luther Prideaux c. p. 218.264.267 Though his own pleas considerations repulses and replyes are in the eyes of all impartial ones suppose I should say but as 't were enough ad hominem to impeach his position of utter falshood though I might say more uncertain at last he sinks down by the Rounds as low as the Massorites dayes and so per force by little and little yeilds up as far as is demanded from him assenting with Azarias p. 247. That the Iews generally beleeve these Points to have been from Moses at least from Ezra not denying that the use and knowledge of them received a great reviving by the Gemarists and Massorites when they had been much dissused and p. 271. with the same Azarias ascribing them as to their virtue and force to Moses or God on Mount-Sinai as to their Figure and Character to Ezra as to the Restauration of their use unto the Massorites in which he hath come quite Round with much ado and granted enough to prejudice his own position to the utter overthrow of the truth thereof for as to the virtue and force none can deny them to be coaevous with the Hebrew Language it selfe but 't is the Figure and Character only the question is about and that is yeelded to be but from Ezra and since Ezra to have been much dissused but to have received their great Reviving and Restoration to the use they now stand in which is the thing pleaded for against I. O. from the Massorites and so howbeit I. O. makes no doubt p. 211. but to manifest it that they were as we now enjoy them compleated by Ezra and his companions yet instead thereof he hath confessed in effect that as we now enjoy them since last dissused they were revived restored and compleated by the Massorites whom he disclaims as having any hand in them There remain sundry more â—ontradictions and Rounds I. O. runs in about the Points of which for a tast take one more here though touched on elsewhere and then sar aquod suffocat as more then enough from I. O. so enough from me as to that point of the Hebrew Punctation P. 217. I shall manifest quoth I. O. that its fit they i.e. the Points should be all taken out of the wâ—y if they have the Original assigned to them by the Prolegomena i.e. from the Massorites Yet p. 221. Grant quoth I. O. the Points to have the Original pretended yet to go round again they deserve all regard and are of singular use for the right understanding of the Scripture so that it s not lawfull to depart from them without urgent necessity c. Yet p. 244. to go round again and face quite about as ye were I professe quoth I. O. if I could be throwly convinced that the present Hebrew Punctation were the figment and invention of those men i.e. the Massorites I should labour to the utmost to have it utterly taken away out of the Bible nor should I in its present station make use of it any more to have it placed in the Bible as so great a part of the Word of God is not tolerable Contradictions and Rounds of I. O. about the manner of the first giving out of the Scripture P. 10.153 The Word the Scriptures quoth I. O. come forth mark unto us from God without the least mixture or interveniency of any medium obnoxious to fallibillity as is the wisdome truth integrity knowledge memory of the best of all men or capable of giving change or alteration to the least Iota or Syllable Yet p. 30. to go round again We live quoth I. O. many yeares from the last person who received any part of the Scripture from God have not received it immediately from God So p. 5 speaking of the first Pen men of the Scripture Their tongue quoth I.O. in what they spake or their hand in what they wrote was no more at their own disposall then the pen is in the hand of an expert writer Yet p. 6. to go round againe their mind quoth I. O. and understanding was used in the choyce of words for they did use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of choyce Yet Ex. 1. S. 29. Verba disposita sunt per spiritum sanctum neqt ad exprimendum sensum quem ipsi de mente et voluntate Den conceperunt ingenio ac arbitrio ipsorum scriptorum sunt permissa aut relicta To go round about as ye were The words were at the disposall of the holy Spirit neither to expresse the sense they conceived of the mind and will of God were they left to the dispose arbitriment will or choyce of the Writers themselves Finally as I. O. so abundantly as is above shewed contradicts and confounds himself in many matters about the Scriptures or outward Text so about the sence and meaning of one Text of the Scripture wherein they all 4 disagree with the Qua I. Oâ—hand like Ishmaels is against all his fellows hands every of his 3 fellow fighters hands whom I have here to do with who from
the same Text sence against the Quakers is against him to the confounding of him which Text is Ioh. 1.9 Where the true light is said to enlighten every man coming into the World for howbeit I. O. cloudily concludes with all the other three viz. T.D. R.B. I.T. in concluding and crouding that most universall Terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man within the little compasse and narrow corner of his wheel in a wheel i. e. The Elect men only saying Synagogically with the rest Hoc est Syncategorema istud omnis non absolute sed relate ad Electos dicitur This is the Consignification of that Term All it s meant not absolutely but relatively to the Elect yet when he sayes Non dicitur Christum illuminare omnem hominent venientem in mundum sed quod ipse veniens in mundum omnem hominem illuminat Christ is not said to enlighten every man that comes into the World but that becoming into the world lighteneth every man and that this is the sence of those words the falsenesse silliness of which sence the insufficiency nothingness of it also to serve his turn against the Qua if granted him I have shewed in the book it self to which this is but an Appendix Here not only each of his three friends forsake him for T.D. himself among all his many meanings meddles not with this but two of them viz. I.T. and R.B. who backs I.Ts. Book make bold to fight against him for it as well as the Qua. do Witnesse their words p. 1 2. There is a doubt whether it should be read thus that was the true light coming into the World which inlightneth every man by a trajection or as ours read it as the words are placed That was the true light which inlightneth every men which cometh into the World Grotius after Cyrill and Austin and some others see how the Divines are divided and the Founders confounded among themselves likes the former as best but first such trajection disordering the words 2. The phrase being as fitly interpreted of birth as of appearing as a Teacher I rather chuse the reading of our Translators And p. 24. They tell us over again how coming into the World here is related to every man coming and not to Christs coming into it and how they before gave reasons against I. Os. sence So having been walking the Rounds with these men to give the World a Review of the Riddles they are wrapt in and the manifold Contradictions they are by the network of their own hands snared catcht and tangled in about their letter till I am come with them to that main Text at which they leave me because it talks so plainly of the true light which they love not and I leave them to dance about still in the darknesse of their own divinations I proceed in the light in which I see them though they being out of it see not themselves to open briefly to all people who love not to live with them rather in their darknesse then in Christs light the mist of darknesss wherein they mope about and dance the Rounds in their discourses about the Light in their fiery fluttering against which the wicked now is as he ever was snared in the work of his own hands Psal. 9 16. Higgaion Selah consider and note it Contradictions Absurdities and Rounds concerning the Light in the Conscience which the Qua testifie to As concerning the True Light or gift of Gods grace in every man the four men aforesaid do as all their fellowes do uno ore babble somwhat about it and bear witnesse either for or against it but each mans witness agrees no better together within it self then that they give about the other matters abovesaid Somtimes they call it Light truly really naturally and properly so and not metaphorically nor by way of allusion to what is so Witnesse I. O. p. 74. It is spirituall morall intellectuall light that hath the preheminence as to a participation of the nature and properties of Light Otherwhiles the same who excluded it from the name of Metaphoricall by that of naturall and proper to go round again do conclude it to be metaphoricall as in opposition contradistinction to both naturall and proper Witnesse I. O. who confounds his own foresaid saying p. 74. with another division Ex. 3. S. 4 5 6 7 8 c. Where under that same term of metaphoricall he distinguishes that Light he calls morall spiritual intellectuall as respecting and exercising mens minds whether in matters morall civill or spirituall from that which respects bodily sight which he call'd naturall and proper Somtimes they call this very light whereby duties and divine things are discerned universall and common to all as the Qua do i. e. in some measure though not to all in the same but when so then no other but naturall as in opposition to supernaturall and spirituall Witnesse T.D. p. 1.1 pamp Naturall and supernaturall light are two an I though all have the one yet few the other and I. O. Ex. 4 S. 17. Lumen internum omnibus commune naturale est c. The light within common to all is naturall and to be called so S. 18. If this light that is common be not naturall the very Intellect is not naturall So S. 25. Concessimus reliquias primavae lucis esse in omnibus sed eas esse spirituales id pernegamus some relicks of the primitive light we grant to be in all but deny these to be spirituall Nihil non naturale nihil spirituale communicatum c. Nothing but what 's naturall nothing that 's spirituall is common or communicated to all So also R. Bax. I. Tom. A naturall light from Christ is yielded to be in every man c. pag. 33. Otherwhiles this very universall light in all which before was said to be not supernaturall or spirituall but meerly naturall to go round again is by these men yielded to be at least more then naturall and so no lesse according to T. Ds. division of light into two then supernaturall and spirituall Witnesse against themselves R.B. I.T. p. 37. It can hardly be avouched that that knowledge in morality and divinity which they i. e. People that never had the Law nor Gospell made known to them as the Jewes and Christians have had attained to was by meer light of Nature and in Baxters Epistle p. 7. he tells us of a Common supernaturall light given to the unsanctified I might also call in Iohn Horn and the two Thomas Moores that push with him against the truth as Witnesses of the same confusion that is among all the Priests in this matter who in their book stiled A fuller Discovery c. p. 61. affirm the light wherewith Christ lighteth every man is both naturall and spirituall but as my businesse lyes mainly with the other four men So George Whitehead hath sufficienly thrust down the vain thoughts already of those three in his Book stil'd The
or Copies corrupted by the old Heretick to which heads most that are quoth he and say I all that can be in any Scripture are reducible what should men mind such little things for at all Vau quoth he is a Letter redundant but five times Cari is for Caru once â— for â— by a late corruption of the Jewes who left out the Keri that is Caru and instead thereof wrote Cari which is the Ketib as Isaac sayes who in his Grandfathers Bible saw Caru in the line As to that of the East and Western Jewes I know nothing of them quoth he but that such various Lections there do appear but I am in too much hast to look after them as if because he professes his own ignorance about them he seemed to desire that such as know them would wink and not note them or see but say nothing of them as various Lections but let them passe for none among all the rest because I. O. sees them not A little trifling notice I. O. seems to take also as if there might be such a thing but as much as he can in a mist he carries it as the correctio Scribarum or 18. places confessed by Elias to be corrected by the Scribes but quoth he p. 181. all things here are uncertain that ever any such things were done uncertain who are intended by their Sopherim thus he white-limes it over and washes it off as well as he can in that sleighty way which is so thin that they are sore and sorry eyes indeed which do not see his sore through it and his sorry shifts for if it be uncertain whether there be 18. places first corrupted and then corrected by un-inspired Scribes in his Text he so talks for the integrity of to a Tittle yea or nay then it 's not certain to I O. that there are not yet so it must be or else his foundation of all as he calls it is found flawy and faultry in not so few places but that by his own confession that his Anti-fanatick Fantastick Fabrick falls all into confusion and is founded on a sandy uncertain bottom for what is utrobique incertum non est vel hinc vel illinc certum quod tibi bâc incertum est non tibi certum est illac that variety which is uncertain whether it be so or no I know certainly is not certainly known not to be so But put case it be so the old Miosis must make up the matter if there be 18. places of the divine Text by men amended it 's but the amendment of some small Apiculi quoth he p. 13. by which saying in order to the amendment of his own bad matter he hath fell into a worse unawares but alas he sees it not as he might easily do if he were not exceedingly blinded or more then half asleep for if it be uncertain to him whether there be any such amendments or no as he sayes tis and that the particular places enumerated discover no such correction how can I.O. tell what they were and that they were but of certain Apiculi or smaller Tittles yet he will be Tittle-Tatling still of what he confesses he knows not and that it 's uncertain to him Ob. If he say as he does they are all in particular considered by Glassius and the matter is determined by Buxtorf his renowned Masier of Jewish learning Rep. I say if the Testimony of Buxtorf which I.O. himself sets down as written to Glassius in that matter be to be credited it overturns I. O'sâ— saying that 't was but of Apiculi onely for Buxtorf mentions them as things which did Textum sacrum in literis et sensu corrigere see I.O. thy own quotation out of him in thy 183. page Thus when men think to scrue their wits to shew themselves wise in their way against Truth they oft are lest of God to bewray themselves as I O. and I. D. R. B. and I. T. too in other cases do to be very fools for this of I O. is much what like that Testimony which the wise high-Priests of old hired the Souldiers to bear against Christs resurrection who came to testifie as Eye-witnesses of what was done while they were asleep saying his Disciples came and stole him away while we slept in which sleep it seems they could see his Disciples come but not awake out of it though a Court of Guard to rescue him from them So sayest I.O. contrary to Buxtorf whom he quotes The amendment of the 18. places was but of Apiculi and yet confessing 't is uncertain whether there were any amendment of 18. places at all yea or no if he knowes what was corrected then the 〈◊〉 is certain that there was a correction but if he know not whether there were any such correction made or no then ' tiâ— not certain to him â—hat 't was but of such diminutive Tittles as he would make it But this is the strain he strikes up in now and the string he hangs all on True quoth he mistakes mis-transcriptions various Lections there are but none considerable or of importance but consisting in Accents or some Letter not altering the sense where there is any variety it is alwayes in things of lesse indeed of no importance p. 14. and there quoting Buxtorf again he sayes thus Hebraei V. T. codices ubique sibi sunt similes si forte exiguas quasdam Apiculorum quorundam differentias excipias quae ipsa tamen nullam varietaâ—em efficiunt the Hebrew Bibles are every where agreeing except some small differences in some small Tittles wch yet make no variety Thus the Translations being though more for the Peoples and Truths but lesse for the Priests and Tythes turn I. O. is no great friend to them but leaves them to shift for themselves and inhaunces all the Errors in them to the height and represents them through a magnifying and multiplying glasse But Transcriptions being the Linguists Letter whereby he lives more to himself and the world then God and Christ I. O. patronizes them and pleads and pinches all their impurities into Parvulas and Paucâ—las Translations are none of the Doctors darlings therefore he Defies rather then Deifâ—es or Dignifies them so much as he does the other At Pater ut gnati sic nos debemus amici Si quod sit vitium non fastidire c. As fathers call the deepest defects of speech in their children lisping and their blear-ey'd Children blinkers and pinkan-eyes so I. O. makes the best and the least of his Letters legible corruptions Transcriptions of the two being his best friend that most helps and holds men up in Academical advantages as T. D. uses to epitomize all the holâ— Hypocrites iniquities into the diminutive denomination of the Saints infirmities so I.O. diminishes all the grosse open faults of his Transcript Copies into frivolous failings of no force Therefore let all these abovesaid be removed from that pretence let not every nor any varying word
other good work when called by him to it i.e. not without but with such an active obedience as by his Law or Light within they are obliged to not without an active concurrence of rational faculties reduced to their primitive perfection not without but with ability thereto from an habitual light knowledge and conviction of truth and use of their wisdomes and understandings memories not without but with an aforehand containing and comprehending of the truths they wrote in their mindes as things they had heard seen beleeved acknoledged c. God who who is the giver of every good gift and the chief Author and Actor of all good works in his Saints Isa. 26. using every instrument according to what he hath fitted it for a Beast as a Beast a Man as a Man a Saint as a Saint a Prophet as a Prophet and not a Man a Saint a Prophet a spiritual man as a stock or stone but being a reasonable creature and prepared by him naturally with such a soul such faculties and supernaturally and spiritually with such gifts and graces as whereby he is capable to act when by him commanded and a body suitable as a fit instrument to move in such a work as writing his will revealed when it is revealed also to be his will that he should write it he uses him so to write as that though himself be the principal or primum movens not only in act◠primo as he gives the pomer faculties gift graces c. but in actu secundo also he holds the hand of the Scrib◠so that he would else draw but mishapen characters and guides assists and acts in and by him yet he lets the action bear its denomination from its next and immediate Agent which is not God himself who gives the word for the writing of what he will have written in the penning of the Scripture except that little i.e. the ten words as is abovesaid but men as being moved by him to write or to dictate to others whom they willed to write from their mouthes so that the immediate spring and emanation of the Scripture was not from God but men who were the agents in it under him which overturns J. O's Apish opinion of every Apex of the writing being equally divine and as to its original as immediately from God and of the same Authority in itself and to us i e. of being received as his word sub paena c. on pain of peril of eternal condemnation as his voice in the Prophets which indeed was immediately from himself and his own witness whereas the letter was mostly but the immediate work of man witnessing for God as moved by him as first given out and as we now have it by so remote away of Transcription welnigh as far from being immediately from God to us as J.O. imagines it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as it is with Saints indeed when they pray beleeve preach write c. as moved by the Lord it is not denominated ever by the Author of it all which is God who speaks and works all in such and is in such of a truth 1 Cor. 14. but the Saints who are said to pray beleeve preach write so was it in the giving out of that Scripture or writing that was of old called the Bible which J.O. calls his Canon to which no Title more must ever be counted which was not nor is not so immediate from God to us as his own voice is that is at this day to be heard in the heart but onely mediantibus manuscriptionibus yea by the interveniency of mediums and hands of Transcribers and Translators obnoxious to fallibility and capable to give change and alteration in more then the least syllables and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 's but at the first it was no more immediately from God than the writings of his moved and inspired Prophets are at this day whom he stirs up to reprove the madness of the Priests and false Prophets which is as that was but the spiritual mans testimony for God though specially assisted by him in it concerning all whom from the beginning of the world to this day so many as have spoken or written or done any thing for the truth in his name I here say and so conclude as to that above Certum est no ◠velle cum volumus dicere cum dicimus praedicare cum praedicamus scribere cum scribimus facere cum facimus sed Deus est qui facit ut faciamus J.O. Thou addest pag. 26. They invented not words themselves suitable to the things they had learned but only expressed the words they received their words were not their own but immediately supplied unto them from God himself and so they gave out the writing of uprightness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of truth Rep. And yet it 's said Eccles. 12.9 10 11 12. as concerning the Writings and Proverbs of Solomon the Wise the Preacher which very place thou alludest to though thou quotest it not which if thou hadst there 's few so unwise but they might see thy folly therein for that Scripture clearly confutes thy self who touchest at it that in teaching the people knowledge as he did by those Writings and Books of Proverbs he gave forth he took good heed and sought out and set in order many Proverbs even thousands more besides above a thousand Songs more then are systematiz'd into thy standing-Canon and that he sought to find out acceptable words or words of delight or rather as thy self expoundest it more clearly to the confounding of thy self as if thou wert accustomed and wonted to that work and course of self-contradiction words of will or choice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which if it be not Tantamount to this He invented words suitable to what he himself had framed whereby to utter and express the wisdom he received to people in writing and yet what was written was upright too and words of truth not beside the spirit of truth and so I.O. consequently confuted by I.O. himself about the Scripture If the Scripture it self had not confuted him then self-confounding which I.O. is so often found in shall pass for me for current confirmation and confusion which I.O. is a most eminent Author of shall go from henceforth for good order and to dance the rounds as I. O. often doth in his shall be held the rightest way of sound Doctrine and of all Divinity Disputation For as if he had not been satisfied with his own gain-saying what he uttered concerning their not inventing of words and non-improving of their understandings wisdoms minds memories p. 25. to order dispute give out what truth they wrote in such words as they saw best suited for the things they had learned of God by saying to the contrary thus Viz. Their mind and understanding were used in the choice of words they did use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of will or choice I.O. to go round again gain-sayes this latter