comming to her house she went to meet him and when Abigail saw David she hasted and lighted off the Asse and fell before David on her face and bowed her selfe by the ground Thus you see the practice of the saints in high-way salutes 3. Nay it was not onely the custome of the saints to salute by bodily gestures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salutes of Primitive times but by words also and words equivalent to what are used by the people of God in England in their salutations See 2 Iohn 10. where Iohn forbiddeth them to give the least countenance to the hereticall venters of false Doctrines commands them not so much as to bid them God-speed which clearely proves that that high-way salutation was a common thing in the Apostles dayes and not to be denyed to any but such wicked persons as the Apostle there speaks of in carrying on their wicked Principles If any man bring not this Doctrine receive him not into your house neither bid him God speed Hence Naylers colour of taking the name of God in vaine we fully declare against peoples using that Phrase without any sense of God upon their soules Yet looke upon salutes as a command of Christ and so wish all such as doe use the name of the blessed God in their salutes either to keep a due regard of that Majesty upon their spirits when they use his glorious name or else to use some other expression Excep 2 His next cavill is against that plaine Text Mat. 5.47 If yee salute your Brethren onely what doe you more then doe others doe not even the Publicans so Where in stead of submitting to the authority of the commands of Christ He sayes thus It is no command to them to salute all but a warning to them of their partiality Reply 1. He that hath but looked upon that Text Mat. 5.46.47 but with halfe an eye will clearely see that he must as well except that Christ doth not command to love all as to say that Christ doth not command to salute all when its apparant that the very phrase and reason in both commands is the very same 2. Sure this man doth not understand himselfe when he affirmes that this is a command against partiality in saluting and yet is not a command to salute all for what is partiality in saluting but this saluting some and not saluting all What a ridiculous cavill is this even to the contradicting of himselfe 3. As to his endeavouring by this ridiculous and selfe contradicting exposition to charge us with partiality as that we salute onely those whom we love and who are rich c. we say it is a malitious slander for t is sufficiently knowne we salute strangers whose face we never saw before and the poore of the people as well as the richest of them nay the very Quakers themselves also But how doth this againe fly in their Faâ—es who for the most part carry with so much incivility to all but to people of their owne way Excep 3 3. There is a third exception which we must not passe over without serious observation it being a more then ordinary discovery of the spirit of the Quakers Where when we charge them for picking and choosing at the command of Christ such things in Scripture as doe most agree with their humors and fancies thus though they are forbid in the same place Luke 7.4 to carrie mony in their purses or to weare shooes on their feet as well as to salute any by the way yet we charge them in this because they stand upon the one command and not upon any of the rest and doe evidently bring themselves within the curse Rev. 22. Nayler thus replyes to it pag. 21. l. 4. c What we doe is not from the command that was to others ☞ but from command of the same power by which we are sent forth and if we were commanded to forbeare wearing shooes as well as we are commanded to forbeare your Heathenish customes c. we should be made willing to obey as some have done who have been commanded to goe naked c. Reply Now thou mayst see the mystery of iniquity that lyes in the Quakers layd open we can blesse the Lord that hath made them thus unvayle themselves and discover the rottennesse of their hearts as to the authority of the Scriptures which they have so long by their jugling endeavoured to conceale For here thou wiâ—t clearely see that the Quakers looke upon the commands of Christ in Scripture as having no soveraigne or binding authority over their consciences and practises further then agrees with their owne Principles and fancies For what means that expression What we doe is not from the command that was to others This without controversie is utterly to shake off the authority of the the Word For 1. Was not the whole Word written to others Did any now alive live in those dayes when the Prophets or Apostles writ their severall Bookes Were we of the Church of Corinth or Philippi Were we of the seven Churches of Asia or did we live in these dayes Alas there is no command in Scripture but was given to others long before the dayes of our Fathers and shall no command given to others be binding to us Let them Reade these convincing Texts Rom. 15.4 Whatsoever things were Written before time were Written for our learning where Paul makes the Books of the Old Testament binding to those who were not alive when they were Written for the Romans to whom he then Wrote were borne many hundred yeares after the writing of those Scriptures 1 Cor. 10 11. All these things happened unto them for examples and they were Written for our admonition upon whom the ends of the world are come 2 Tim. 3.16 All Scripture to whomsoever Written or to what man soever the command was given before time yet all Scripture is given by inspiration of God and is profitable for Doctrine reproofe correction instruction in righteousnesse So the 2 Peter 1.19 speaking of the Scriptures that sure Word of Prophesie sayes they doe well to take heed to them as to a light in a darke place though they were Prophesies and commandâ— given forth to other persons many hundred yeares before Thus you see that commands in Scripture that were given forth to others are yet of universall concernment unto all to those that lived not in those dayes even such upon whom the ends of the world are come For that other expression of Naylers If we were commanded to forbeare to weare shooes c. what a wretched casting off is this of the yoke of Christ and a desperate picking and choosing in his commands onely what is agreeing to their owne fancies Iâ— not this to breake his bonds asunder and cast his cords from them Psal 2.3 If we were commanded Is not the revealed will of Christ a command Is one part of the same verse a command see Luke 10.4 and not the other part Is
which is the cause of such most wretched blasphemies 1 Cor 6.17 opened This next Scripture is 1 Cor 6.17 He that is joyned unto the Lord is one spirit The designe of the Apostle there being to dehort from Fornication upon the account of that union that is betwixt the Fornicator and the Harlot ver 16 they are one body for two saith he shall be one flesh doth adde a further reason to the Saints he that is joyned to the Lord is one spirit V. 15. Shall I then take the members of Christ and make them the members of an Harlot God forbid Now that this Text doth not hold forth a Beleevers equality with God will thus appeare For first The strength of the Apostles argument in this place is by the membership of a Beleever to Christ to prove the exceeding sinfulnesse of taking a member of Christ and making it a member of an Harlot all the union it holds forth betwixt us and Christ is onely as we are members of the Lord Jesus Now the membership of a Beleever with Christ is nothing to prove his equality with God For first The implantation of a Beleever into Christ being by Faith in his death and Faith it selfe being a finite grace can no way bring the soule into an infâ—nite equality 2. Besides Paul after membership by Faith in Christ yet complained of a body of sinne which utterly disclaimes all equality with God 2. The nature of this union speaks no physicall onenesse for as there is no physicall onenesse betwixt the Fornicator and the Harlot neither are they physically one body though so ca led out of a relative respect so neither is there any such physicall onenesse betwixt Beleevers and Christ And without the soules physicall onenessâ— with God there can be no equality betwixt it and God nay if Christ were not essentially one with the Father neither could he be equall with the Father Having thus seen the full meaning of these Scriptures we beleeve Readâ—râ— thou wilt wonder how the Justices could heare the Scriptures so blaâ—phemously abused and yet be satisfied as Nayler pretends they understanding his affirming his equality with God of the spirit of Christ in him For did they thinke that the spirit did essentially dwell in Fox how then came they to be satisfied when Fox attributes that to himselfe which is the spirits property or how comes he to be the same essentially with the spirit of God or did they conceive the spirit in Fox to be the graces or fruits of the spirit how then could they be satisfied it so in as much as those fruits of the spirit are in their best capacity but a new creature and so in no way equall with God But were they all satisfied How then was it that Mr. Sawry a Member of the late Parliament and as unprepossessed as any of the Justices then present was so fully satisfied that Fox was really and by confession guilty of those blasphemous words that he said he was equall with God that he openly declared against him in the presence of them all and urged the Iustices that Fox was clearely guilty of that blasphemy by his owne confession before them all Now for what he addes concerning Dr. Marshall his Oath That one of the Iustices who was present at Lancaster when Fox spoke these words did openly there witnesse against Marshals false Oath in the hearing of the open Court Let the Reader know W. C. 1. T is true that Iustice did so in the hearing of one of us but did it in such a way with his head hanging downe and a low voyce that spake clearely enough to observant hearers he had more will to accuse him then either confidence or reason 2. That Iustice was Coll. Benson t is true he was at Lancaster and t is as true he was a Quaker long since and before that time and had made it his worke to ride up and downe about that businesse to get Fox discharged from his blasphemy and what such a partiall evidence is to gaine-say the Doctors Oath let the Reader judge 3. Besides the Dr. swore it and so did Mr. Altham but Coll. Benson onely whispered it or said it at the utmost 4. It was fully evidenced after in Lancaster before the whole Country 5. But to discharge our selves and to cleare up the truth beyond all denyall we have here given you the testimony of the said Dr. Marshall and Mr. Altham sent to us and dated at Lancaster Ian. 19. 1653. George Fox said That he that sanctifieth and they that are sanctified are one and they are equall George Fox being asked Whether he was equall with God answered thus I am equall with God The truth of these two Articles against George Fox we have already witnessed by deposing our Oaths before the Magistrate at severall times and still witnesse though now our testimony be not so necessary as formerly since the observant Reader may discerne what we witnesse more generally held out in their owne Books perticularly in the Booke entituled Sauls Errand to Damascus pag. 8. line 8. See also their answers pag. 5. 6. and 10. Jan. 19. 1653. William Marshall Michaell Altham Excep 2 Thus we have you see fully cleared our first testimony And for the second That Nayler said He was as holy just and good as God against which Nayler thus excepts It is an untruth and was never spoken by me nâ—r ever did it enter into my thoughts but is a lye raysed up by the father of lyes the Devill and vented by his servants to make the truth odious and so goes on denying that ever Will. Baldwinson heard him say so c. We thus answer Reply 1 Surely this man thinkes by his rage to darken the truth of this testimony but that thou mayst againe acquit us and see that Iames Nayler makes no conscience of lyes as we have given thee the testimonies of Dr. Marshall and Mr. Altham for the former so we here give thee a large account of the proofe of this horrible blasphemy under the hand of Will. Baldwinson January 14. 1653. Sir YOu Writ to me to certifie you of some Words that I heard from Iames Nayler and Richard Farnsworth as they call themselves amongst us I my selfe went to George Bateman his house in Underbarrow called the Crag and there was a great deale of people come in to the house and Nayler and Farnsworth sitting beyond a Table upon a Bench and there Nayler speaking and teaching Perfection and to be attaind to in this life and to be without sin this teaching so did trouble me as being contrary to the Word of God that I stood up before the Table and spoke these words Friends doe you hold that a man may attaine to that height of perfection in this life to be as perfect as pure as holy and just as God himselfe And they joyntly replyed Yea and they were so And one in the house spake and said My question was not
justification by reason of the imputation of the obedience of him who is the Lord our righteousnesse This Reader is their great Idoll and Diana and therefore thou wilt pardon our tediousnesse and clearely see how blinde these men are as to Gospel righteousnesse Position 11. That every man in the world hath a light within him sufficient to guide him to salvation without the help of any outward light or discovery In his answer to this Position he denyes none of our proofs but addes his further profession of the same Principle in these words All the World shall witnesse against you that they have a light that lets them see when they sinne which if they did minde and obey would leade out of sinne unto Christ c. Except The maine part of his answer is by way of rayling all that he speaks to make good this Position is that Christ is the true light and that he enlightneth every man and that where he is there need no outward discovery Reply For the first that Christ is the true light is confessed on all hands but that Iesus Christ is in every man or gives a saving light to every man we utterly deny and we have plentifully proved in our answer to the fourth Position The first Text he proves it by is Iohn 1.9 He is the true light that lightneth every one We have fully opened this Text in our answer to the fourth Position and convincingly shewed it is not meant at all of any Gospel saving light where we desire the Reader to satisfie himselfe at large Io. 8.12 opened For his second Iohn 8.12 I am the light of the World he that followes me shall not walke in darkenesse This proves not that Christ doth give a saving light to the whole world no more then that Text 1 Iohn 2.2 doth prove that the whole world shall have the benefit of Christs propitiation Secondly the words immediately following might satisfie Nayler that he is thus a saving light onely to them that follow him who are Beleevers drawne by the power of the spirit of God Cant. 1.4 No man comes to me except the Father draw me Iohn 6.44.45 Every man that hath heard and learned of the Father commeth to me So that Christ is onely the light of those that have learned of the Father and have been drawne by the Father and follow him Here is a cleare restriction of Christs being a light onely to Beleevers to them that follow him c. Io. 1.4.5 opened The third Scripture Iohn 1.4 5. the light shined in darkenesse and the darkenesse comprehended it not is cleare against him For the Phrase of the light shined in darkenesse imports onely that Jesus Christ was Preached to them Christ came amongst them and Iohn Preached him to them Ver. 29. Behold the Lambe of God c. yet they were in darkenesse for want of light they could not so much as discover him nor receive him so farre were they from knowing Christ or the world from having Christ a light in them all that they could not apprehend him when he was Preached openly to them His fourth Text is Iohn 3.19 this is the condemnation that light is come into the world is as full against Nayler as the former for it speaks this that Jesus Christ is the true light was Preached to the World and discovered to them when he had before been a mistery hid from Ages and Generations Col. 1 28. yet they would not beleeve him but loved to continue in that darkenesse or ignorance of Christ which is in all by nature Now for the third branch of his answer that where this light of Christ is there need no outward discovery We answer 1. We have abundantly proved that Jesus Christ is not in all in out answer to his reply to the fourth Position 2. We have also proved That Iesus Christ neither is in all nor doth he enlighten all by giving every man a knowledge of the Gospel this we have done at large in the same place 3. We have fully proved that all men in the world doe need an outward light or discovery and that it is the way of Christ his making knowne himselfe by outward discovery and Preaching the Gospel in the Perfect Pharisee pag. 18.19 in six arguments to which Nayler answer nothing Necessity of outward reaching further proved All that he brings for it de novo in his answer is onely his bare word without either argument or text so that we need to say no more Yet ex abundanti we shal adde First It was the wisedome of the Father to have the Gospel Preached to every creature and therefore did he send men forth to publish it Marke 16.15 Mat. 28.19.30 2. It pleased the Father to owne Preaching of the Gospel with the conversion of soules Acts 2.41 1 Cor. 1.21 I◠pleased God by the foolishnesse of Preaching to save them that beleeve 3. It pleased the Lord Iesus when he was ascended up to Heaven to give officers for the perfecting of the Saints Ephes 4.11.12 for the edifying of the body of Christ 4. It pleased him also to establish this as an everlasting Ordinance to continue till the end of all things Mat. 28 last Ephes 4 15. He that hath any sense of the wisedome of God and submission to it will not dare to say with Nayler that every man hath a light within him sufficient without the help of any outward discovery or to charge folly in doing all this upon him whose wisedome is admired infinite and acteth nothing needlessely and in vaine But what dare not these men doe who dare lift up themselves in their blasphemous pride to be as pure as God 2 Pet. 1.19 opence vindicated There is one Scripture 2 Peter 1.19 which is not brought by Nayler by way of proofe but is most ignorantly wrested by him to this their Idoll of light within We hinted how little the man had of any knowledge of Scripture by his so blinde and pittifull abusing this Text in that former Booke Perfect Pharisee p. 19. We see he is yet as confident as he was we shall onely say that which is there called the sure Word of Prophesie 2 Peter 1.19 is that word of Prophesie which in old time holy men of God spake c v. 21. and to this he bids them take heed viz. to the Doctrine of the Prophets where Peter doth not send them to the light within them but to the Bookes and Words of the Prophets as Christ sends the Iewes to the same Scriptures Iohn 3.39 Nay the Text is so farre from hinting any light within that the Apostle tells you these words of the Prophets were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word then the voyce that came from Heaven ver 17. Thus the man hath still the weakenesse to produce Scripture that fully destroyes his owne Principle We shall adde no more but from these words of Naylers Where this light of Christ is
punish sin who shall make Laws who shall preserve the Peace shall Government when it is in no bodies hands But let him leave his wild notion and look upon 1 Pet. 2.13 Submit your selvâ—s to c. whether the King as Supreame or unto Governors as unto them that are sent by him And Rom. 13.4.6 he is the Minister of God to thee they are the Ministers of God attending on this very thing and there he will learn that him and them and he and they doe signifie not things but Persons in the power not Government but Governors so that we leave him amongst the rest of his fancies to study Sir Thomas Moores Eutopia or Platâ—es Common-wealth where probably he may find a Government without any Persons to Govern or be Governed Principle 3. That no man must have the title of Master All he replyes to this is that we bring the practice of men in the Old Testament to disanull the commands of Christ in the New We give the man leave to lye and rayle as having nothing else to say For if thou look into the Perfect Pharisee p. 34. 35. thou wilt see at least ten Scriptures out of the New Testament fully discovering the vanity of this Principle and the lawfulnesse of calling men Sir or Master besides the opening of what Christ meant in that prohibition Mat. 23.10 so that we need to add no more There are foure things that they charge against the Ministry to wit 1. That they love the high places in the Synagogues 2. That they weare long Robes 3. That they stand praying in the Synagogues 4. That they Preach for hire We dare without boasting say we have by evident demonstration from the Scripture shown at large that these were the proper guilt of the Pharisees and no way applicable to the godly Ministers of England See Pers Pharisee p. 35. 36. 37. 38. 39. 40. And we are saved the labour of further clearing those points for as much as Nayler returnes nothing of answer to what we there layd downe We onely beg the Reader in these points to compare our Book and his together and we leave it to thee to judge But as we have all along found nothing but rayling in stead of reason and the poyson of Aspes under his tongue in stead of the force of reason or Scripture so he doth here heap up such a masse of bitter revilings as thou hast not seen but we leave this evill spirit in him to the Lord to rebuke In pag. 40. of the Perf. Pharisee thou wilt find us repeating others of their cavills against the Ministry viz. Their having been at Vniversities 2. Making use of an houre-glasse 3. Preaching upon a text 4. Running to the powers of the World to protect us 5. Stealing from the Prophets 6. Not thoâ—ing Foure of these he answers nothing to for the fifth he repeats that Scripture that is against stealing the Word of the Lord from their neighbours as if to name the same charge again were enough to prove it though we have cleared it in the Perfect Pharisee That in quoting Scripture we doe but follow the example of Christ and the Apostles See Perf. Pharisee pag. 27. 28. and walke by Scripture rule And for the sixth viz. thouing we told him that the not thoâ—ing all doth no wayes entrench upon any Attribute oâ— command of God and being but an expression of a civill respect as Sir Master most noble most excellent which the Saints in the New Testament used we told him we saw no cause why the same freedome in our dialect might not be used Had he excepted any thing against these we should have answered him The Quakers make the pure language to vvhich the Saints are redeemed to be vvhen they begin to Thou all men And for that pure language which he sayes the Saints are redeemed unto we cannot but wonder at the lownesse of the mans conceptions in the things of God to think the pure language to which God restores them is to make them say thou and thee Oh! the blindnesse of these men in the things of Christ for that pure language Zeph. 3.9 imports the peoples deliverance from Idolatrous worship shall no more call upon their Idols nor call God by the name of their Idols Hos 2.16 nor lispe the language of Ashdod Neh. 13.24 but call upon the name of the Lord and serve him with one consent Having gone through these things in our Perfect Pharisee we proceeded pag. 41. to some considerations of their practises Practice 1. Quaking Excep 5 For trembling and quaking we owne it but for grovelling on the ground and foaming at the mouth are lyes and slanders of your owne inventing Reply Quakers grovelling upon the earth when in their fits of possession Are they lyes and slanders Was not Iohn Gilpin a Quaker and when a Quaker he tells you thus in the Book called Quakers Shaken p. 5. I could not stand upon my feet but was constrained to fall downe upon the bed where I howled and cryed as is usuall with them in a terrible and hiddeous manner to the great astonishment of my Family Pap 7. further In the time of Iohn Audlands speaking I was from the power within me drawne from the chaire upon which I sate and throwne upon the ground in the midst of the company where I lay all night all which time I was turned from my backe to my belly and so backe again c. Is not this grovelling upon the ground How dare this man say they are lyes Nay Atkinson who would seem to answer that Booke in his pittifull Pamphlet pag. 11. sayes he owned it to be of God So in Quakers Shaken pag. 10. he sayes I was cast upon the ground and lying upon my belly I was forced to licke the dust Atkinson denies it not but tells him this is his portion And how can Nayler say that these things are lyes and slanders We shall add but one more as to their foaming at mouth we shall give you this account under the hand of Mr. Moore Minister at Kellet in Lancashire OVt of the Quakers comming to disturbe our Congregation fell into a trance her belly puffed up her sides extended her back-bone thrust out her shoulders stretched up her whole body as a bladder when it is in blowing Whereupon I sent a mayd to George Fox to tell him he had indeed alleaged many Scriptures for quaking and trembling but withall to aske him what Scriptures he could shew one for swelling of the body or foaming at the mouth or where did he ever reade of any in those postures save onely such as were possessed with Devils He denyed that any of theirs swelled till she was pointed out and then he confessed it upon which she asked him whether lying was a sin because he had before denyed that he committed any sin Will. Moore Reade and judge what thou now thinkest of these mens actings and lyings As for our large discovery of
nakednesse The next exception is against our objecting Perf. Phar. p. 48. Christopher Atkinson his immodest familiarity with a woman of that way c. where Atkinson challengeth the proofe of it we shall onely say that that immodest familiarity if he will needs force us from our modest covering of that carriage to speak out it was his familiar Kissing of her as we are fully informed by the testimony of M. Walker and M. Wallas and we cannot but account it as a sinfull behaviour But to weaken the strength of this testimony Atkinson tells the Reader that M. Wallace said It was no murther in him to murther Christopher Atkinson and the rest of the prisoners at Kendale Truely we are afraid this whole generation of men are in a confederacy of lying we have purposely sent to finde out the truth of this foule challenge and shall give thee his clearing of himselfe word for word as we received it M. Wallace his vindication from Atkinsons lye HAving received a Paper from the Quakers that were prisoners containing horrible blasphemies viz. That they were the searchers of hearts and saying Let them be accursed from God for ever that will have Christ have any other Body but his Church I spoke these words and no more in the hearing of many viz. That I thought it was no murder in the civill Magistrate to put such blasphemers as they were to death it being according to the Law of God Reade Lev 24.10.16 Deut. 13. the vvhole chapter But that I ever said It was no murder in me to murder them or to put them to death I declare it to be a manifest lye Kendale Ian. 14. 1653. Iohn Wallace We whose names are subscribed did heare when M. Wallace spoke these words above written namely these which are inclosed within the parenthesis but no more Thomas Barket Miles Harrison Now let the Reader judge of what spirit these men are and as for the rayling which Atkinson powres out by reason of this testimony like a floud upon W. C. we his Brethren sâ—y we hope he hath learned that of Christ 2 Pet. 2.23 who when he was reviled reviled not againe when he suffered he threatned not but committed himselfe to him that judgeth righteously There is but one thing remains And that is the account we gave why we called our Booke the Perfect Pharisce which thou mayst reade in pages 49. 50. 51. and so conclude We therein prove from Scripture that that Title was most truely and properly applicable to them to which Nayler answers so exceeding weakely and raylingly that we are resolved not to reply one word thereto as having said enough before to that purpose to discover how weakely he struggles to evade the clearenesse of these Scriptures against himselfe and that way Reader thou wilt by this time see the falsenesse of what Nayler speaks in his word of conclusion to us five as if we had uttered many untruths and false reports taken up by heare say without any ground at all and divers things out of Books which we have on purpose wrested to slander with c. Thou wilt in this reply see the fullest evidence we thinke that can be given as to such cases and all these particulars that he excepts against made the more apparant unto all We professe before the Lord that it 〈◊〉 nothing we have against their persons that should any way leade us to wrest any of their writings to make them odious it is our onely zeale for the truth and Saints of the high God that hath carried out our spirits thus to expose our selves to the revilings of all this generation if by any meanes we might be serviceable to the Gospel and save our selves and them that heare us Thou wilt finde in the close of Naylers Booke two leaves put forth in the name of one who sayes his name in the Flesh is Iohn Andland t is such a perfect piece of bitternesse and rayling and no way in answer to our Booke that we leave it for waste Paper Thus having been carried on by the Everlasting Arme and drawne out by the cords of Love to our deare Lord Iesus his Ordinances and his Saints to beare witnesse to the true grace of God wherein we stand we shall sit downe in comfort and fly to him who is a refuge from the storme and a shadow from the beat when the blaâ—â—â—â— the terrible ones shall be as the storme against the Wall FINIS