And the very God of Peace sanctifie you WHOLELY and I pray God your Spirit and Soul and Body be preserved BLAMELESS unto the Coming of our Lord Jesus Christ Yet further Till we all come in the Unity of the Faith and of the Knowledge of the Son of God unto a PERFECT man Again That the Man of God may be PERFECT And to the Hebrews saith the Author of that Epistle Let us go on to PERFECTION and once more in the same Epistle he saith The God of Peace make you PERFECT in every good Work to do his Will This also was the Apostle Peter's Prayer for the holy Strangers scattered throughout Pontus Gallâ—tia Cappadocia Asia and Bythinia The God of all Grace who hath called us into his eternal Glory by Christ Jesus make you PERFECT I will conclude with the Doctrine of the Beloved Disciple that lay in his Lord's Bosome and can give a better account of his Mind and Doctrine then any of our Adversaries can do thus If we walk in the Light as God is in the Light we have fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all Sin Again I write unto you Young Men because ye have OVERCOME the Wicked One. Again Whosoever abideth in Christ SINNETH not whosoever is born of God doth NOT COMMIT SIN for his Seed remaineth in him and heÌ„ CANNOT SIN because he is born of God Again If we love one another God dwelleth in us and his Love is PERFECTED in us God is Love and he that dwelleth in Love dwelleth in God and God in him Herein is our Love made PERFECT that we have Boldness in the day of Judgment because as he is so ARE WE in this World What say Rioters and Envious Persons to this such as revile waste and destroy their Neighbours for the Exercise of a peaceable Conscience Doth the Love of God abide in them are they like unto the God of Love in this World can they hope for his Mercies in that World which is to come who are cruel and abusive to their honest Neighbours in this But more of that another time Yet again Whosoever is born of God overcometh the World and sinneth not but he that is begotten of God keepeth himself that the Wicked One toucheth him not What think the Enemies of Perfection to this To Conclude They that deny Perfection from Sin deny the End of Christ's Coming if this beloved Disciple may be Judge for saith he Christ was manifested to take away our Sins and whosoever abideth in him sinneth not for this purpose the Son of God was manifested that he might destroy the Works of the Devil and whatsoever is born of God doth not commit Sin And without Offence let me say Our Adversaries may better employ themselves then to turn Advocates for the Devil and his Kingdom as they seem to do by charging the Doctrine of Perfection upon the Quakers as an Evil Opinion for no man in his Wits can believe they intend us any Reputation or Credit when they set the Mark of Perfection upon our Creed But is it not a great shame that men who profess themselves to be Christians the Disciples of that self-denying Jesus should make their Lord's Office our Reproach and the End of his blessed Coming a Mark of Heresie Why Was he sent but to save and how does he save if people must necessarily live in Sin that eternally loseth them and to save them from which he is come And thou shalt call his Name Jesus said the Angel because he shall save his People from their Sins Alas what have Men to be saved from if not from sin for sin set aside man is good and all his good if then sin loses men Heaven and Happiness men must be saved from it on they will be eternally lost for in that state Christ will profit them nothing To the Quotations I shall make a brief Return The first Quotation G. Whitehead saith That the Light within must be God because to deny it so to be is to deny the Omnipresence of God To what is here alledged this brought to disrepute our Holy Religion I answer That this Adversary has not told us whether they were words spoken or written if spoken where be the Witnesses if written where is the Book or Paper However the words are not indefensible For God is Light and in him is no Darkness at all and he is Omnipresent therefore in man and in him we live move and have our being yea more especially for it is he that searcheth the Heart and tryeth the Reins and that telleth unto man his Thoughts Upon whom said one of old doth not his Light arise To the second Quotation viz. It is damnable Heresie to deny the worshipping the Measure of Light in every man And that the Spirit which God breathed in Adam was not Man's Spirit but another the Breath of our Nostrils the Anointed Lord this is that true Light which lighteth every man that comes into the World see Rob. West's Book called Damnable Heresies discovered p. 6. I answer 1st That I have not the Book cited or cannot find 2dly That the Man is not entirely in Society with us but there has been some Dissatisfaction in the Minds of our Friends about him in several respects and particularly this Book was not received or printed by us Yet lastly I know not but many good things may be in it but if in any thing it be unsound it will not lie at our Door nor do I believe that the Passage it self may not be vindicated and that by Authority of Reason Scripture and the Consent of Ancient and Modern Authors I will only say that every Appearance of God is God the Light that comes from God is God for God is Light and God cannot be divided from himself and the word Measure of Light relates to our capacity that receive and know only by Measure and not to God who properly speaking is immeasurable And true it is that the Breath God breathed into Adam was Divine if the learned Rabbies Commentators on that Scripture be of any credit as may be seen in my Rejoynder to Iohn Faldo for a meer humane Soul could not make Adam live to God much less make him the Image of his Creator And if it was the Divine Life I hope none will question if that Life be Christ who says expresly of himself I am the Way the Truth and the Life who also says I am the Light of the World and this is Iohn's Testimony In the Word that made all things was Life and that Life is the Light of men and his says he is that true Light which enlightens every man that comes into the World So much to that Passage To the third Quotation out of G. Fox and R. Hubberthorn's Book called Truth 's Defence pag. 101. I answer 1st That the Quoter has wrong'd the Passage and falsified the Book for there is that quoted which is not there The words are these as given by our Adversary in the Name of G. F. and R. H. We do deny the Scriptures to be the word of God and also to be a Standing Rule and that it is dangerous for ignorant People to read them see Fox and Hubberthorn in Truth 's
profess Christianity if Wantonness Vanity Covetousness Passion Envy Wrath Malice and such like don't make Profession of Religion read pray preach go to Church and the like I say in the Fear of Almighty God let all that profess him and the Christian Religion examine themselves and prove themselves whether Jesus Christ live in them and rule in them or another Nature Principle and Spirit for God will not be mocked such as men sow such must they reap in the terrible Day of Judgment To the tenth Quotation out of G. F's Way to the Kingdom viz. That the four Books of Matthew Mark Luke and John are not the Gospel I answer If this be a piece of Heresie we have good Company for Paul Ignatius Justine Martyr Origen Chrisostom and some of our English Martyrs are of this Mind Paul sayes The Gospel is the Power of God but it were Blasphemy with a witness to call these four Narratives or Declarations the Power of God in which there are the Sayings and Actions of the Devil and Wicked Jews and Persecutors recorded as well as the Expressions and Deeds of Christ and his Disciples Ignatius in his Epistle to the Philadelphians calleth it very near to Paul's Expression of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Perfection of Incorruption which these four Books are not that are composed of Paper and Letters containing meer reports and Records though never so true or the Consequence would be that the Writings of the Prophets because Ignatius saith in the same Epistle that the Prophets have anounced and declared the Gospel are the Gospel in our Adversaries account if he receives Ignatius that lived soon after But it s clear that our Adversaries refuse the Prophets Writings that Title and do not give it even to the Apostolical Epistles yet are displeased with our Tenderness in not stiling these four Books or Histories the Gospel When Justin Martyr speaks of those four Books especially when he citeth out of them the mocking of Christ prophesied of in the Psalms and of Christ's Silence to Pilate he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is written and expressed not in the Four Evangelists or in the Four Evangelia or in the Gospel or in the Writings of the Four Evangelists as they do commonly now but saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Records or History of his Christ's Apostles Yea he is so far from calling the Books of Scriptures either the Law or Gospel that he saith Christ Jesus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal Law and the New Testament which according to the Prophecy should come forth to the universal World Chrysostom not only refused an Oath but denyed those four Books to be the Evangile or Gospel though he refused not to call them The Writings of the four Evangelists So said William Thorp as may be seen in the Book of Martyrs Besides the Gospel is called A Mystery hid from Ages and Generations which four Books were not and it is still hid from all Envious Proud Lustful Vain and Evil-minded People To Conclude The Bible it self declares of the Gospel but is not that Gospel it declares of the Spirit but is not that Spirit it declares of the Light but is not that Light and it declares of the Eternal Power and Word but it is not that Eternal Word and Power of God neither is the Light Power and Spirit in the Scripture though they were in those that gave them forth and live and abide forever in him who is the Fulness of all Wisdom Life and Truth who is Lord and Author of the holy Scriptures given forth by divine Inspiration To the last Citation and Exception viz. that G. F. sayes That we ought not to pray to God to give us a sight of our Sins I answer That this Adversary misgives his words and suggests by those he cites another thing then is plainly and honestly intended by G. F. in his own words they are these And to you that tempt God and say The Lord give us a sight of our Sins mark he speaks to those that tempt God and let me add mock God too for to such he speaks as what follows declares viz. Priests and People sayes G. F. does not the Light which Christ hath enlightned you with let you see your Sin that Lying and Swearing Cursed Speaking Theft Murder Whoredom Covetousness Pride Lust and Pleasures all these things to be the Works of the Flesh and Fruits of Darkness Mark now this Light within you lets you see it so you need not tempt God to give you a Sight of your Sins for ye know enough and waiting in the Light Power and Strength will be given to you Now let the Impartial judge if the Consequence of these words be That we must not pray to God to give us a sight of our Sins that we don't see which must be our Enemies suggestion or nothing or not rather that we should not tempt and mock God by praying for a sight of our sins whilest we see and that there is not a forsaking of the sins that we do already see I ask Does it follow that because we should not tempt or mock God in praying for a sight of the sins we have a sight of and yet don't forsake that therefore we must not pray to God for a sight of those sins that we have no sight of having first renounced those we have had a sight of Well the Lord keep our Lives out of the Power of a Jury that would take this Latitude of Construction The following words of that good man are these and very savoury and Christian they are For they that wait upon the Lord their strength shall be renewed but for what if not to forsake sin and serve the Lord God and living in the Light and walking up to God it will bring you to true Hunger and Thirst after Righteousness that you may receive the Blessing from God and give over tempting of God to give you a sight of your sins And why because you see more then you forsake forsake what you see before you pray for more sight for all such Prayer in such Disobedience is a meer Mockery and God will not be mocked and be it known to all that God has determined not to hear the Prayers of the Wicked for they are sayes the Prophet an Abomination unto him This yet appears to be his sense by the following Paragraph And to all ye that say God give us Grace and we shall refrain from our Sin there ye have got a tempting customary word for the free Grace of God has appeared to all men and this is the Grace which shews you Ungodliness and Worldly Lusts Now thou that livest in Ungodliness Lying and Swearing and Theft and Murder and Drunkenness and Filthy Pleasures and lusting after the World thou art he that turns the free Grace of God into Wantonness and casts his Laws behind thy back
and walkest despightfully against the Spirit of Grace Oh vain man yet thou canst say God is merciful and live in thy Wickedness passing on thy time without the Fear of God sporting thy self in thy Wickedness What think you now Does this man say the people ought not to pray for a sight of their sins which they see not in order to Repentance or can he mean so let Candor speak For that I said before must be the meaning of this Adversary or he means nothing because in the other sense all must grant that men ought not to tempt provoke and mock God by praying for a fight when they have it and don 't use it What then is the Conclusion of this Matter why plainly this that from G. F. saying that those who say the Lord give us a sight of our sins that have a sight of them already and forsake them not do therein tempt God This Enemy of ours makes no scruple of Conscience to infer and conclude that G. F. says that we ought not to pray to God to give us a sight of our sins at all without any regard to the Distinction of having the sight already be it that such have forsaken what God has given them a sight of or that they have Sins they have yet no sight of yet G. F. says we must not pray for a sight of our sins if this Adversary may be credited Well the Lord God Almighty who is the Searcher of all Hearts knows the end of this Person in writing and spreading these Calumnies and Perversions and with him I leave him and his Work but so as that I sincerely desire that he may have a sight of his sin against God and an harmless People if he acts ignorantly and that he may sincerely repent and find Mercy with the Lord if he acts maliciously before he goes bence and be no more seen for it s not a sleight thing to mischarge and that so peremptorily too an entire People about matters of the World that is without end I shall conclude this Defence with these three things the first is that most of the Opinions he calls ours are not so evinced or so much as attempted to be proved by the Author of the Libel against us 2dly Those that are endeavoured to be fastened on us have not their due proof one Person it may be is produced to make good a Charge against a Body of People would our Adversaries be thus used would they be concluded by the Word or Act of any one Member of their numerous Communion certainly no Besides the Proofs that are brought are some lame others perverted and some forged which looks very dishonourable on the part of our Accuser first to mis-charge then mis-cite and lastly wrack words well intended to extort if possible a Consession of guilt but the truth is Error can only be maintained by Error and therefore there is no wonder in the case This is the Usage we have mostly met with put thanks be to God we are neither surprized nor unqrepared Lastly I do hereby offer a fair and free Conference with the Author or Authors of the Libel or any other that can soberly pretend to a Conscientious Dissatisfaction about our Faith or Practice at such time as shall be mutually agreed upon to be convenient And this I offer not out of Vanity or Oftentation but in Duty to God my great Lord and Master and in good will to all such Persons and did not these Considerations prevail and carry me to this Condescention my manifold Affairs and the many and large Books I have already writ on occasion of these and the like Imputations would have disswaded me from any fresh undertaking of this nature and sufficiently guarded me against all Reflections upon my Silence I am a Friend to Mankind William Penn. THE END ‖ This was the Doctrine of Luther Zwinglius Calvin Oecolampadius Beza and Marlorat abroad and of W. Tindal D. Barns John Frith John Bradford J. Woodman Philpot Fox Jewel Whittiker c. at home that the Scriptures Authority to us stood in the inward Testimony of the Spirit of God See my Quakerism a New Nick-Name for Old Christianity and my Rejoynder in defence of the same from pag. 24. to pag. 101. and from pag. 31. to pag. 186. Gal. 6. 15. Rom. 1. 14. Jer. 35. 33 34. Hebr. 8. 13. 2 Tim. 3. 15 16 17. Chap. 3. 1 2 3 4 5. Gal. 5. 19 20 21. Luke 20. 35 36 37 38. Joh. 11. 25. 1 Cor. 15. 34 35 36 37 38. Rev. 20. 5. Acts 4. 12. 2 Tim. 1. 10. Rom. 3. 25. 1 John 2. 2. 1 Tim. 2. 5 6. Heb. 8. 6. Chap. 12. 24. Rom. 8. 34. Heb. 7. 25. 1 John 2. 16. Mat. 7. 23. James 1. 27. John 8. 23. Chap. 15. 18 19. Chap. 18. 36. Mat. 5. 11. 1 Cor. 4. 10 13. John 8. 12. 1 John 1. 7. Proverbs 4. 18. Isa 2. 5. Chap. 49. 6. Rom. 13. 12 13. 14. John 9. 14 16. 1 Cor. 12. 7. John ◠19. Gen. 17. 1. Gen. 5. 22. 6. 9. Job 1. 1. Matthew 5. 48. 1 Thessal 5. 23. Ephes 4. 13. 1 Timoth. 3. 17. Heb. 6. 1. 13. 21. 2 Pet. 5. 10. 1 John 1. 7. Chap. 2. 13. Chap. 3. 9. Chap. 4. 12 16 17. Chap 5. 4 18. Chap. 3. ver 4 5 8 9. Mat. 1. 21. 1 John 1. 5. Acts 17. 27 28. Jer. 23. 23 24. Iob 25. 3. Genesis 2. 7. Mat. 4. 6 12. Iohn 5. 9. and 19. 7. 5. 39 40. Iohn 1. 1. Revel 19. 13. Luke chap. 1. Iohn 6. 63. Gal. 1. 16. 4. 19. 2 Cor. 13. 4. John 14. 1 3 18 19 20. Chap. 16. 20 21 22 23 25 26. Matthew 10. 38. Chap 16. 24. Mark 8. 34. Luke 9. 23. Revelat. 3. 20. 1 John 5. 8. Matthew 12. 29. Chap. 15. 19 20. Chap. 3. 11 12. Rom. 1. 16. Ephes 6. 19. 3. 3. Col. 1. 26. 1 Tim. 1. 11. Psalm 109. 7. Prov. 28. 9. Isa 1. 13 14 15.