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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33735	The perfect pharisee under monkish holinesse opposing the fundamentall principles of the doctrine of the gospel, and scripture-practices of gospel-worship manifesting himselfe in the generation of men called Quakers, or, A preservative against the grosse blasphemies and horrid delusions of those, who under pretence of perfection and an immediate call from God, make it their business to revile and disturb the ministers of the gospel published for the establishing of the people of God in the faith once delivered to the saints, and in a speciall manner directed to beleevers, in Newcastle and Gateside.	Weld, Thomas, 1590?-1662.; Cole, William.	1653 (1653)	Wing C5045; ESTC R37653	40,293	52

of the great businesse of justification of sinners by Faith of Iesus Christ that dare trust to so filthy raggs in the presence of so just and so holy a God Position 10 No reall Saint but he that is perfect and perfectly holy in this life and doth not sinne Proofe It is the designe of Nayler in his Booke in severall Paegs to prove this see his Book pag. 21. 22. Nayler hath oft spoken it of himselfe and said he witnessed it So G. Fox hath done others some of us doe know have said they witnesse perfection in Nayler Nay so farre doth Farnesworths ignorance of the Gospel proceed that in his Booke pag. 20. he thus writes They say they can never overcome the body of sinne or be made perfect here and they say no un ●l●ane thing shall ever enter into the Kingdome of God How doth this agree It s one of their ordinary out-●ryes against the Ministers because they oppose this Doctrine And t is the most generall Doctrine of all their Books and Papers Confut. 1. Let the Reader consider there must be of necessity a distinction of the word perfect and perfection in Scripture though we know this Generation of men will cry downe distinctions and pronounce that cur●e against us Rev. 22. as if we added to the word Yet the following cases will evidence the absolute necessity of distinctions if the unity of truth and the faithfulnesse of the word be owned at all Reade 1 Iohn 1. 8. 10. If we s●y that we have no sinne the truth is not in us compared with 1 Iohn 3. 8 9. Whosoever is borne of God doth not commit sinne Reade 1 Iohn 5. 16 There is a sinne to death and there is a sinne not to death So Isay 9 7. Of his Gouernment there shall be no end compared with 1 Cor. 15 24 Then commeth the end when he shall deliver ●p the Kingdome c 2. Now as to a necessity of it in the case in hand consider the various use of the word in Seripture Phil. 3. is very full ver. 12. Not as though I had already attained either were already perfect compared with ver. 15. where t is a word of the same root the Apostle speaking of the Saints and taking in himselfe in that expression adds Let us therefore as many as are perfect be th●● minded In which is plainely evident that Paul shall grossely contradict himselfe unlesse there be a distinguishing betwixt the variety of the sense of the word perfect 3. That perfection therefore ver. 12. is perfection in Glory as the verses both before and presently following it doe fully cleare it s that for which Paul was apprehended of Christ as is evident 1 Cor. 13. 10. where t is opposed to Pauls present state When that which is perfect i● come then that which is in part shall be done away clearely meaning his injoyment of God in glory as is plaine ver. 12. Now we see through a glasse darkely ●●en face to face Now the same word perfect in ver. 15. that it cannot possibly be meant of the same sort of perfection is evident For as the Apostle tells you that he enjoying the perfection v. 15. is yet short of is pressing forward towards the perfection in ver. 12. as to a thing that 's yet before so taking the word in both places in the same sense it were a contradiction for him to say he is perfect and is not perfect For the true meaning thereof we give you three Scriptures 1 Cor. 2. 6. Howbeit we speake wisedome amongst those that are perfect 1 Cor. 14. 20. In malice be yee children but in understanding be yee men or be ye perfect for the word is the same with the former Text Heb 5 last Stong meat belongs to those that are of full age or that are perfect In all which places it is evident in it selfe that the word imports Christians growne up to more knowledge in the Gospel then others had who are in these quotations called Babes From the consideration of this Text it may be fully seen that perfection of Saints here is not that absolute perfection in glory which Paul professed he had not attained to but that comparative perfection of being growne up to more then ordinary measures of Grace and understanding much beyond the attainement of Babes in Christ 2. As for our perfection by justification the Scriptures fully hold it out upon the account of the imputed righteousnesse of Christ whereby the spouse appeares altogether lovely not upon the account of her own holinesse for so she is blacke and an infant in her blood but we know that t is not this perfection they speake of as he that hath but looked into their Books may presently discover 3. There is a perfection which the Scriptures expresseth integrity by as that word speaks the truth of grace in opposition to hypocrisie Thus Iob is called perfect Iob 1. 1. but that this perfection doth not imply a totall absence of sinne is plaine witnesse his sinfull passionate cursing the day of his birth Iob 3. 3. Let the day perish wherein I was borne Job 6. 8. 9. Oh that is would please God to destroy me that he would let goe his hand and cut me off See his owne confession Job 9. 20 2● If I say I am perfect my owne mouth shall prove ●●● perverse Thus Asa is called perfect 1 Kings 1● 14 The high places were not removed neverthelesse Asa's heart was perfect with the Lord all his dayes Here is the perfection of Asa's heart with God and that all his dayes yet you shall ●nd● first He tooke 〈◊〉 away the high places which was a 〈◊〉 〈◊〉 Secondly He tooke the gold and silver ou● o 〈…〉 the ●●●se of the Lord and sent them to the 〈…〉 and 〈…〉 ue ●Chron 16. 7. 9 Thirdly 〈…〉 an● put him in the Pri 〈…〉 ppressed the People at 〈…〉 And ●● his D●●●as● sought not to the Lord 〈…〉 So that you may clearely see in wh 〈…〉 h● was s●●d to ●●perfect As for other examples in this kinde ●● this time it may be clearely understood in what sense the spirit c●l●● them perfect who otherwise had their personall grosse infirmitie● 4. You are to disting●●sh betwixt the perfection of God and the perfection of the creature in reference to that Text Mat 5. last In which place perfection cannot signifie that which brings up to an equality with God but a similitude unlesse you runne upon that blasphemous Principle of equallity with God of which we have said enough before 5 By our thus comparing Scripture with Scripture we expect from their former usage in this kinde they will charge us with pleading for sinne though we are but discovering the imperfections of the best Saints lest they shou'd live upon their owne righteousnesse which to set up and establish in opposition to that of Christs imputed is evidently the designe of Quakers And that so the strength of the Lord may

in his Answer to Mr. Ledgard pag. 21. affirmes If the promises there named be fulfilled in any man then what need have such of Scripture teaching without them when they have received the same spirit within them by which all true Scripture was written Pap. 22. If any soule be once made one with God who dare deny but that all * true Scripture is fulfilled in them and that such soules have no need of any to teach them Farnworth in one of his Books p. 29. minde the light within here is your teacher this light obeying it and here is your condemnation this light disobeying it See James Nayler in a Book of his called The Glory of the Lord shining out in the North pag. 2. All people cease from your outside lights and returne to the light of Christ in you and this light is not a Chapter without you in a Booke and this light did the Apostles every where bid to take he●d to till the day dawned 1 Pet. 1. 19. Let the Reader observe the palpable blindnesse of the man in the grosse mis-interpretation of so plaine a Text What need we the teachings of men saith another in a Paper of his in the hands of one of us William Strickland walking up the streets in Kendale naked except that he had a shirt on published the said Principle one of us both heard it and saw him in that immodest garbe Miles Bateman affirmed the same before the whole Congregation at Kendale And George Fox pretended he had all from within though his jugling was presently discovered a Concordance being sent to him from Yorke to help his Memory Miles Hawd in the same Congregation affirmed That whosoever did referre any man to any light but that which is within him is a Deceiver And being by one of us admonished to take heed of such Blasphemy and urged with Christs referring to the Scriptures and Pauls referring to the Doctrine he had Preached before Gal. 1. 8. he Blasphemously and in much heat of spirit repeated the same againe John Andland affirmed No need of outward teaching in discourse with us as Newcastle Confut. 1. This is clearely to make Scriptures uselesse for as they are a light without so there is no taking in of them but by Hearing or Reading the Spirit going along therewith And are the Scripture● uselesse Then why doth Christ command the Jewes to search the Scriptures Iohn 5. 39. Paul commands Timothy to Reade the Scriptures 1 Tim. 4. 13. Give attendance to Reading 2 Tim. 13. 15. All Scripture is given by inspiration of God and is profitable c. and so not uselesse Col. 4. 16. the Apostle saies When this Epistle is Read amongst you cause it to be Read to the Laodiceans and that you also Reade that from Laodice● Luke 4. 16. Christ himselfe stood up for to Reade the Scriptures 2. Wherefore were the Apostles sent forth if outward Teaching be uselesse or needlesse Mar. 16. 15. Mat. 10. 7. As you goe Preach Goe Preach the Gospel to every creature Mat. 28. last Goe teach all Nations And let the Reader observe they did not onely goe to Preach for conversion but for the building up of Saints as Acts 14. 23. they returned againe to Lystr● and Iconium and Ant●och confirming the soules of the Disciples Acts 15. 36. Let us goe againe and visit every City wherein we have Preached the word of the Lord ver. 41. they went through Syria and Cilicia confirming the Churches And why left they Elders in every Church but for the building up the body Acts 14. 24. Acts 20. 17. Ephes. 4. 11. 3. The great worke of Christ at his Ascending to his Father was to send forth Officers for the perfecting of ●●ints for the worke of the Ministry for the edifying of the body of Christ as is most undeniably proved Eph 4. 11. 12 and to continue to the end of all things till all the Saints even those yet unborne be come to a perfect stature 4. The Apostles in pursuance of the will of Christ Ordained Elders in every City Acts 14. 23. who are Officers for the teaching the house of God labouring in Word and Doctrine 1 Tim. 5. 17. Set downe qualifications of Pastours 1 Tim. 3 Bishops and Deacons to Tit. 1. 5. For this cause left I thee in Creet that thou shouldest Ordaine Elders in every City 2. Tim. 2. 2. Commit that thou h●st heard to faithfull men able to teach others Now let every Christian judge to what end doth Christ send forth his Apostles and other Officers if outward teaching be needlesse what folly nay what sinne had they been guilty of to hazard nay to ruine themselves 1 Cor. 4. 13. 2 Cor. 4 8. 9. 2 Cor. 11 ●3 if outward Teaching were needlesse To what purpose should Christ so eminently engage by Promise to goe along with them both in their successe and sufferings Mat. 28. last Luke 10 16. 1 Thes. 4 8. he that despiseth despiseth not man but God if outward Teaching be needlesse For they can but speake to the eare as appears by the fruitlesnesse of their labours often and the worlds resisting them Acts 7. 54. Acts 13. 45. the Jews spoke against the things spoken by Paul contradicting and blaspheming And though it were necessary the word of God should be first spoken to them yet they put it from them Acts 28. 24. How cleare is it from Scripture assertion and example That Faith coms by Hearing and not by minding a light within as Rom. 10. 14. 15. Gal. 3. 2. Acts 13. 48. Ephes. 1. 12. 13. And lastly though we might much more yet we shall adde but this the Lord was pleased eminently to seale to their outward teaching as to his owne Ordinance by those ●aire Epistles Ministred by them and written by the spirit of the living God viz. the multitudes of men converted from darkenesse to light by their Ministry and from the power of Satan unto God 2 Cor 3. 3. 1 Cor. 4. 15. Acts 2. And we dare appeale to the experience of the Saints in England whether the Ministry in England have not full and undeniable seales to their Ministration in the witnesse of Christ thereto in making them fruitfull Fathers to beget many soules to conversion by the Gospel Position 13. That the Scriptures are not the Word of God but a declaration of the conditions of them that spoke them forth Proofe Iames Nayler being asked by the Justices in Westm●rland whether he beleeved the written Word to be the Word of God answered I know no such thing See Mr. Higgis●●s Booke pag. 78. and this Passage one of us also heard Farnsworth in his Booke called A discovery of Faith pag. 6. cryes out against Ministers because they say The Letter is the Word and the foure books Matthew Marke Luke and Iohn the Gospel pag. 12. A Paper one of us hath from them hath this passage in it they say the Letter is the Word which is false To this purpose is

death Rom. 7. 23. 24. And shall sinfull man be equall with God he whose righteousnesse is but raggs drosse and dung whose goodlinesse but as the Flower of the Field Isay 64. 6. Phil. 3. 7. 8. Isay 40. 7. Whose Breath is in his Nostrils Psal. 144. 4. Whose station is lower then the Angels Psal. 8. and the best of whom is so farre from being just with God as that he cannot answer him one of a thousand Job 9. 2. 3. If they affirme he is so from some worke of conversion since he was Borne 1. Then the worke of conversion is to make new gods 2. And growth in Grace shall be the growing of God and so God shall be lesse or more God according to the different degrees of Grace on the soule But the Blasphemy is so horrid that to name it is enough to make true Saints loathe it and abhorre this pretence of Naylers to an holinesse justice and goodnesse equall unto Gods As for the other Attributes powerfull omni present c. we send them to Gods Challenge of Iob. in Iob 38. Where wast thou when I layd the Foundations of the Earth ver. 4. Canst thou binde the sweet influences of the Pleiades and loose the bands of Orion Canst thou bring forth Maza●●th in his season Or canst thou guide Arcturus with his sonnes ver. 20 31. to chap. 40. 9. Hast thou an Arme like God Canst thou Thunder with a voyce like him 4. If equall then the same God or another other there can be none but he that was before all time T is a contradiction if another so many Saints so many Gods if he be the same then God wanted something of his infinite perfection which he receiveth by Naylers being god c. These things we should not mention but that Saints might be warned of such devilish Doctrines the very smoake of the bottomelesse Pit Position 2. That there is no distinction of Persons in the God-head Proofe George Fox layes downe such a Principle as you may see in their Booke called Sauls Errand to Damascus pag. 12. with other ascertions of the same kinde knowne to some of us Confut. We hope we need not say much to the confuting of so knowne an Heresie raked up out of the dust and which the Saints have ever loathed as pulling downe one great Pillar of their Faith the Personall Deity of Christ being the maine ground of the infinite value of his merits and the Personality of the Spirit being so fully evidenced by the Divine Attributes appropriated to him in Scripture But we referre you to these unanswerable Scriptures Heb 1. 3. Mat. 3. 16. 17. 1 Iohn 5. 7. Mat. ●8 19. Isay 6. 1. 3. compared with Iohn 12. 39. 40. 41. and Acts 28. 25 c. Position 3. That the soule is a part of the Divine Essence Proofe One of us W. C. had this positively asserted by Coll. Benson and Captaine Ward at Kendale and discoursed the controvercy with them Confut. Let the Christian Reader consider 1. That if this could be so then should the Essence of God be divided into so many finite beings or parcels as soules 2. Yea and by this Doctrine that Essence of God which is infinite in him should come to be finite when it becomes a soule in man The Heavens of Heavens are not able to contain him and the finitenesse of our created spirits who doth not know 3. How shall the All Creating Essence of God become a Creature and who understands not the Creation of soules Gen. 2. Heb. 12. 9. 4. If this be so then shall a part of God be sinfull which how blasphemous unlesse men most wretchedly dare deny that there is a sinfulnesse in any soule 5. And then shall God hate himselfe burne in wrath for ever against his owne Essence and it lye under damnation for evermore for so is the state of thousands of soules How horrible i● any of this to be ascerted of him in whose presence is fulnesse of joy Psal. 16. and that is God blessed for ever Rom 9 5. 6. Hereupon when Jesus Christ gave himself to death for the soules of men either he dyed for himselfe and for the Essence of God or else he dyed altogether in vaine What soule not grossely Apostatized dare vent such things Position 4 That Christ is in every man and in the reprobates he is held under corruption Proofe * One of us received this assertion from James Nayler in conference with him wherein he extended the in-dwellings of Christ to Indians that never heard the Gospel 2. Those whom they call Reprobates Devils they usually tell notwithstanding that they Crucifie Jesus Christ within them As is cleare in a Letter one of us hath Read from John A●dland to Edward Brigs an holy humble Saint in Westmerland whom God was pleased to deliver out of their snares with which for some time he was entangled And in ordinary experience it is very much apparant Confutation 1. 1. If so then either Christ Personall or els he is in them by his Spirit we rather suppose they understand Christ Personall and our reason is because Mr. Higgison in his Booke pag. 5. which he offred the Supreame Power to make good in his Epistle affirmes it to be their Doctrine That Christ as Man dwells in them which is so grossely Blasphemous and horrid a contradiction to the Personall Ascention of Christ Acts 1. 9. and his sitting at his Fathers right hand till the restitution of all things Acts 3. 21. that it needs no further confutation If Christ dwels in every man by his Spirit Then 1. Are the fruits of the Spirit in all men Gal. 5. 22. the fruits of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith me●knesse temperance Are these in Turks Indians Papists Drunkards whoremasters Atheists c. 2. Where the Spirit is it is a quickning Spirit Ephes. 2. 1. 2. 1 Cor. 6 9. yee were such and such but now yee are sanctified by the Spirit of our God but it is most apparent that there is no such quickning in all Nay the whole world lyes in wickednesse 1 John 5. 19. If they shall affirme as they have done that the Spirit of God is in such kept under by corruption then it is so either first for want of will in the Spirit of the living God to get the Mastery over sinne Or secondly for want of Power Not for want of will For the will of the Father Christ and Spirit are all one which will is To destroy the works of the Devill wheresoever the Spirit dwels 2 Cor 3. 17. where the Spirit of the Lord is there is Liberty and so not kept under corruption For the Apostle comfortably concludes that sinne shall not have Dominion over those who are implanted into Christ because they are not under the Law but under Grace Rom. 6. 14. Nor can he secondly be kept under for want of Power 1 John 4. 4. You overcome the World because

greater is he that is in you then he that is in the World the very ground of their over-comming is the greatnesse of the Spirits Power above corruption wheresoever he is Mat. 13. 29. Luke 11. 22. And if the Spirit be in all then all must be saved or it must necessarily goe to Hell with the damned But enough of this so horrible an assertion Position 5. That Christ in the Flesh with all he did and sufferd therein was but a Figure and nothing but an Example Proofe 1. This is expressely found in their Booke called Sauls Errand to Damascus 2. As also Mr. Higginson pag. 5. sayes The Lancashire charge stands cleare against them in this Principle and nothing answered to evade it in Sauls Errand to Damascus pag. 8. 3. Also this was Written in that Letter which Nayler wrote to one in Lancashire which was objected against him by Dr. Marshall upon account of another Principle in it viz. that he that expected to be saved by him that dyed at Ierusalem should be deceived And this Mr. Iaques Minister at Bolton in Lancashire sent his Testimony under his hand that he would make appeare if the Justices of Westmerland pleased to call for him at another season being detained at that time upon other occasions Confu. 1 1. This wholly destroyes the grand foundation of the Saints justification and confidence at the Throne of Grace For if he were but a Figure then there was no merit in his death Heb. 9. 26. 2. If but a Figure then he must Type out another Christ yet to come Col. 2. 17. But surely they doe not meane the Jewish Messias or doe they intend a Type of Christ in them yet to come and to appeare there in the time of their conversion as their Notion is * How absurd is such a Doctrine That all the Acts of Christ while here on Earth must be acted over againe within them As that the Virgin Mary must be in them and bring forth a Christ and be espoused to Joseph in them that John Baptizeth in them that the eleven Apostles are in them Iudas Herod and Pilat in them that Christ is crucified dead and buried in them and risen againe and ascended to the right hand of the Father in them And all these not allegorized but really personally and bodily acted in them and as they were acted at Ierusalem c. For all these are the necessary appendices of that sottish Doctrine 3. If an example onely this in plaine tearmes cuts up the satisfaction of Christ which is the very Anchor and Refuge of soules Let the Reader seriously consider these Scriptures following because the denying of this doth wholly make fruitlesse the blood of Christ Acts 20. 28. Rom. 5. 8. 9. Ephes. 1. 7. Col. 1 14. Col. 1. 20. 1 Peter 1. 19. 1 Iohn 1. 2. Rev. 1. 8. 4. If an example How then is the justice of God satisfied it must be either by the obedience of him the example or by our owne that follow it they deny it to be by Christs obedience in making it meerely figurative and that it cannot be by any obedience of our personall actings we referre you to what follows in the confutation of the Principle of justification by workes And thus the justice of God shall be unsatisfied still What desperate ruine doe these Doctrines bring to guilty soules 5. What comfort shall a guilty Conscience ever finde but in the satisfaction of Iesus and what Peace shall he have if Christ be onely an Example unlesse he doe fully came up in every tittle of his life and death also to answer the Patterne which it is impossible for man to doe Heb. 4. 15. he being without sinne and in that alone accepted as to a likenesse to us in all things and the same impossibility is there of comming up to that patterne in the great matters of his Nativity death and Passion and the like Position 6. That men are not justified by that righteousnesse of Christ which he in his own Person did fulfill without us Proofe 1. This was the cleare sense of that expression in Naylers Letter formerly hinted That whosoever expects to be saved by him that died at Ierusalem shall be deceived 2. In Naylers delivering his sense of that expression before the Justices in Westmerland he clearely states the righteousnesse of Christ by which we are justified to be fulfilled in us 3. The proofe for their next Position fully cleares it 4 Collonell Benson a●Kendale asserted the same to one of our selves and disputed for the maintenance thereof Confut. 1. Then what ground had Paul to b●ast and glory in the Crosse of Christ Who shall lay any thing to the charge of Gods elect Who shall condemne me upon this account Rom. 8. 34. It is Christ that dyed setting the blood of Iesus as a full answer to all the challenges of guilt 2. When we were enemies we were reconciled to God by the death of his Sonne Rom. 5. 10. 80 3 He his owne selfe bare our sinnes in his owne Body on the Tree 1 Peter 2. 24. And 4. He reconciled us in the body of his Flesh through death Col. 1. 21. 22. This body this death this crosse were certainely all without us Rom. 5. 9. We are justified And Ephes. 1. 7. Have Redemption through his blood even the Remission of sinnes 5. Nay justification clearely imports according to the designe of the Gospel-Grace a non-imputation of sin and a cloathing with that which is the righteousnes of Christ fulfilled in the world imputed through beleeving Rom. 4. 6. 2 Cor. 5. 19. 20. 21. What spirituall man may not clearely observe the Scripture laying the weight of justification upon the death of Christ and his bloody sacrifice on the Crosse Heb. 9. 26. Position 7. That men are justified by that Righteousnesse which Christ within us enabled us to performe or which is in effect and some of them have expressed by inherent holinesse Proofe Affirmed by Iames Nayler in a Booke of his This light within you will let you see your sinne bring to repentance and tendernesse of heart bring you to feare God and so leads up to justification and peace pag. 3. Fawnworth in one of his Pamphlets thus Condemnation is onely the disobeying of light within pag. 30. Nayler saies We are not reconciled to God till we be perfectly holy and able to stand so in our owne power pag. 25. A. P. to the same purpose in a Book set forth by him pag. 13. Christ reconciles God and Man by renewing the Image of God in purity and holinesse Collonell Benson and Captaine Ward were positive in the same Principle in a discourse with one of us at Kendale in Westmerland Anthony Hodgshon one of that way being asked by Mr. Ward Minister at Wol●ingham an account of his Faith at first denyed so to doe but he pressing with that of Peter answered then I tell thee I beleeve to be saved not by the righteousnesse of