Reply The charge is only to be As perfect not So perfect let it be observe â—here that As is only a note of likeness or quality in which respect the meanest Saint upon Earth is like his Father in Heaven i. e. as to the likeness of Quality for he hath of the same pure and perfect nature being made partaker of the divine nature 2 Pet. 14. And Paul exhorts the Philippians Chap. 2. 5. Let this mind be in you which was in Christ the meanest Saint hath the same mind in reference to his new nature that is in God himself that is he is like to God who begâ—tteth all his Children in his own likeness Eph. 4. 24. But in regard of the likeness of Equality thus no man is like the Father or the Son in the degrees of these perfect or pure Qualities the most pure Saint is not Equal to God the Father in this or that or the other which is infinitely pure and perfect in him this interpretation is only proper to the Text of Scripture above which speaks not of a perfection from sin though the Father be perfect from all sin yet the Evangelist hath not asserted it in this place and therefore deductions of freedome from sin in the Saints of God in this life cannot from thence be draâ—n nor ratâ—onally argued The sixth Scripâ—ure Rom 6. 18. Being then made free from sin Reply To be made free from sin may not be understood of a freedome from a Being of sin in this life but only of a freedome from the Reign and Dommiâ—n of Sin As the Apostle explains it in ver 12. Let not sin reign in your mortal boaus and in ver 14. Sin shall not have dominion over you that is â—e shall not be the Servants of sin as it is implied in ver 22. and so to be free from sin is to be free from a voluntary subjection in will or work to the commanâ—ing motions of corrupt and sinful nature ver 16. It s most certain it cannot be understood of a freedome from sin simply and absolutâ—ly for in Châ—p 14 10. 7. The same Apostle chargeth sin both upon the weaker and stronger Saints why dost thou judge thy Brother this judging was the sin of the weaker Christians or why dost thou set at thy Brother this setting at nought the weaker Brother was the sin of the stranger Christians well then there can be no state of perfect freedome from sin in this life As the same Apostle in the same Chapter hath inserted ver 7. For he that is dead is free from sin The seventh Scripture Rom. 8. 4. That the righteousness of the Law might be fulfilled in us Reply In us That is in our nature in general Heb. 2. 14. not in our particular persons Rom. 8. 3. I have given a large return to the sense of this place of Scripture in the dispute pa's 15 16 c. where I do refer the Reader The eighth Scripture Rom. 2. 14 15. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves which shew the work of the Law written in their Hearts and their Conscience also bearing witness and their thoughts the main while accusing or else excusing one another Reply There is naturally in all men as such a light of direction two manner of wayes 1. By the Law written in their hearts for which the Apostle is here express for when the Gentiles meaning the unconverted Gentâ—â—s which have not the Law do by nature or Natural Ligâ—t the things contained in the Law these having not the Law formally published or Preached to them are a Law unto themselves which shew the work of the Law written in their hearts their conscience also bearing wiâ—ness c. And as all have a light of direction from the Law written in their hearts or in the Book of natural Conscience So also 2. They have a light of Direction from the Law of Creation or from that which is written of God in the Book of the Creature And Paul makes this light the ground of the righteousness of God in that dreadful revelation of his wrath Chap 1. 18 against all ungodliness and unrighteousness yea for this very reason because that which may be known of God is manifest in them or to them ver 19. For God hath shewed it to them the whole is though all men have not a light of direction from God so powerful as to change them and make them holy much less perfect without sin yet they have a Light so clear and full as is enough to make them guilty And when they refuse to follow this Light of Direction in the Book of the Creature Chap. 1. 20. in doing what is right then follows the second Light to wit the Light of conviction their natural Consciences troubling them or as Pauls phrase is their thoughts accusing them because they have done that which is not right which plainly argues the imperfection of sin and not a perfection from any much less from all sin in Men as Men. The ninth Scripture Phil. 3. 15. Let us therefore as many as be perfect be thus minded Reply The word Perfect here may not be taken for a perfect freedome from sin for Paul ver 12. saith in effect that he was not perfect from sin which may appear by the 11th verse If by any means I might attain unto the Resurrection of the dead now the estate which accompanies the Resurrection from the dead excludes all sin the Saints shall then be legally perfect this the Apostle aimed at ver 14. and used all means to accomplish ver 13. but he could not attain it as he doth confess in the 12th verse Not as though I had already attained either were already perfect meaning with that perfection from sin which accompanies the Resurrection of the dead so then Paul doth not only deny himself to be perfect from sin but withal inferres such an estate of perfect freedome not to be attainable in this life by any meer Saint because it attends the Resurrection from the dead which is sufficiently evidenced from the foregoing verses he grants a Gospel ver 15. but denies a legal perfection ver 12. if so then the phrase Perfect in the 15th verse above cannot be understood in a Quakers sense for Paul's being perfect from sin we may not affirm that of Paul which he himself effectually doth deny without manifest wrong to the holy Spirit Besides the Term Perfect let us as many as be perfect may be aken as learned judicious Authors have averr'd for some ripeness and growth in matters of Christianity as in the Jewish Discipline there were two sorts of Learners Beginners these did only exercise themselves in the first principles of religious matters and while they were but endeavouring Beginners they were accounted weak or imperfect in Christianity then there were others that had made some progress in and
gifts whether they are of God And how did the noble Elders at Berea try the Spirit by which Paul Preached The 11th verse tells us It was by their searching of the Scriptures daily whether these things were so it being an Article of Faith with them that the written Scriptures were the Churches standing Rule for Faith and Life and therefore ver 12. Many of them believed sc That Jesus of Nazareth was the true Christ and their only Saviour surely the Elders above trying the spirit by the search of the Scriptures doth sufficiently prove that the spirits are to be tried by the Scripture and not the Scripture by the spirit the end of Gods inspiring the Scripture was that it might thereby be enabled to try the spirit the spirit is so far from questioning or trying the Scripture that it ever witnesseth for or against as the Scripture witnesseth being indited by the Holy Ghost 2 Pet. 1 21. for that end should the spirit of truth witness otherwise then according to the inspired Scripture that is to say if the spirit should witness one thing to be a truth in the Scripture and another thing contrary to it in a mans Conscience the spirit should be divided against it self it should be spirit of contradiction for instance the spirit witnesseth in the Scripture That the true Christ and our only Saviour was and is Jesus Christ of Nazareth a man approved of God who was taken by the Jews slain and hanged upon a Tree whom God raised from the dead the third day and exalted to be a Prince and Saviour Thus the spirit witnesseth in the Scriptures Act. 2. 22 23. Chap. 5. 30 31 34. But a Quaker pretends that the spirit witnesseth in his Conscience that there is a light within him which is the true Christ and only Saviour which is not the Man Jesus of Nazareth which the Jews never slew nor hanged upon a tree nor was ever raised by God from a bodily death Again The spirit witnesseth in the Scripture That he is a Righteous man who walketh in all the Commandments and Ordinances of the Lord Luk. 1. 16. But a Quaker pretends that the spirit witnesseth in his Conscience that he is a righteous man who forsakes all the commanded Ordinances of the Lord. Now should we Christians be so weak and wicked as to believe a Quakers pretended spirit in him to be the spirit of God and not of the Devil should we not then be guilty of this dreadful Blasphemy namely of makiâ—g the spirit of God a spirit divided against it self a spirit of contradiction teaching lies in the Scripture by witnessing therein the things abâ—ve touching Jesus Christ and his Ordinances to be the truths and other things contrary to them for truths in a Quakers Conscience or as he calls it in his tender part this were to take strong damnable delusions for sacred and scriptural inspirations that inspiration which is either without the wriâ—ten word or against it is an hellish imposture indeed it s no marvel that the Teaching Quakers would have their spirit within that Idolized light to try the Scriptures not to be tried by them for if they mighâ— herein prevail and withal get into the sadâ—le they would undoubtedly soon Arraign Try and Condemn the inspired Bible of God to Fire and Faggot this conclusion may without breach of charity be grounded upon the scurrilous pens of some sâ—ducing Teaching Quakers whom Inâ—ight herein with their bold expressions have declared havâ—ng them by me but I feared the swelling of these confutations and the discouragement that might thereby be given to the Reader By the way I lay down this Caution to wiâ— though the holy and blessed spirit of God be above all tryal yet the â—are spirits even the spirits i. e. the spiritual gifts of all mâ—n which must be submitted to tryal whether they are of God i. e. of the Book of God 2 Cor. 34. 14. wherein there is not any speech or passage but the infinite wisdome of God hath thought fit to be recorded as that which hath in it somewhat for our instruction even the Blasphemy of the Fool which contradicts not only the truth but the very being of God which teacheth us this divine truth That there are seven that is all manner of Abominations in the heart of Man yea we may draw useful instructions from the words of Judas the Traitor after Satan had entred into him and filled his heart not only so but from the words of Satan in his temptations and proposals unto Christ much more may we from the sayings of Holy men which are all material truths from the inspiration of God and therefore fit to try the Spirits or gifts of all men as above which must be submitted to the tryal of the Scripture touch stone In the last place perhaps some Teaching Quakers may say sc We own the written Scripture as a witness-bearer or declarer of that light which is in Man Reply We deny the written Scripture to be a witness bearer to your Light within for if the Scriptures of God should bear witness to that gross piece of foolery call'd Light within it should witness it self to be no word of God For 1. Your Idol Light within saith that the Soul of a Man is part of God and no created substance This will be debated in the next Head 2. That the Light that is in every man by natural generation is the true Christ and only Saviour 3. That the Sacred Oracles of God the Scriptures of truth are not the standing Rule for Faith and Life but your unwritten Scriptures that whimsical Light within you 4. That this Light within will bring men to an absolute perfection a freedome from all sin in this life and to Heaven also 5. That the Lord Jesus Christ though God-man blessed for ever is not the Son of God the Saviour of the World 6. That the person of Christ is not in Heaven above that it is Blasphemy to affirm that he is there 7. That the Light within Man is the true Scripture and Word of God even the everlasting Word and therefore long before the written Scriptures To this last I will make some Reply Reply Let this be granted sc That the Light in Man was long before the written Scriptures yet the written Scriptures do declare a truth to us more ancient then the oldest Quaker or his Idol light within him namely what the Elâ—hims spake each to other saying Let us make Man in our own Image Gen 1. 26. And having made man it tells us what God said sc Be fruitful and multiply ver 28. And behold I have given you of every Tree bearing fruit ver 29. And God commanded the man saying of every Tree of the Garden c. Gen. 2. 16. Moreover the Scriptures tells us of divers things long before themselves were written to wit that after the Fall the Word of God was manifested to Adam and his wise and likewise that God
some Instances 1. The Pope takes upon him the power of Pardoning sin making himself God and Christ which power of pardoning sin the Quaker ascribes to his Light within calling it God and Christ 2. The Pope affirms that the Teachings and Rules of direction being believed in and walked up unto will make such Believers and Walkers Perfect and bring them to jâ—stification and salvation all which the Quaker doth affirm of the Light within it being believed in and obeyed 3. The Pope teacheth that his written Scriptures are so far to be obeyed as they do agree with the infallible Spirit within him just so the Quakers teach that they are no further bound to obey the Letter of the Scriptures then the infallible unâ—rring light within makes them willing to obey 4. The Pope declares his Apocryphals to be not only of equal verity with but to exceed the Scriptures even so a Quakers Light within teacheth him to prefer his Apocryphal Quakerisms before the written Scriptures 5. The Pope testifies there is a nigher Doctrine than the Scripture hath to feed the Saints and perfectâ—ones meaning his Church enlightning Traditions so saith the Quakers light within that it hath a higher Doctrine then the written Scripture hath any to guid and â—eed the true Saints 6. The Pope robs Christ of all his Offices 1. Of his Kingly Office in taking part of it to himself by remitting sins and making Laws to bind Conscience both which a Quakers Light presumes to do remitting sin and binding Conscience by its laws 2. The Pope robs Christ of his Priestly Office for he doth dispose of it giving to a Masse Priest power to offer a daily propitâ—ation-Sacrifice yea that every Papist hath a piece of it within him that thereby every one of them may satisfie the Justice of God for his sins even by his own Merits within him and for Christs Mediatorship as some of them do abolish it so no Catholick desires the Man Jesus Christ to pray for Him because each one of them hath so much of the propitiatâ—ry Sacrifice dayly iâ— them as is meritorious to satisfie the justice of God for their sins Of which robbery in reference to Christs Priestly Office the Quakers are equally guilty for they give to their light that Masse-Priest with in a power to offer Sacrifice propitiatory dayly forsin whereby they daily in themselves satisfie Gods justice for their sins even by their own internal merits and as for Christs Mediatorship they have quite abolished it For no Quaker desires the one Mediator the Man Jesus Christ 1 Tim. 2 5. to pray for him 3. The Pope robs Christ also of his Prophetical Office for this office he assumes to himself who without the Scriptures determines infallibly by the pretened assistance of a Spirit of infallible light lockt up in his own breast all points of Faith and Life which kind of Robbery as to Crists Prophetical Office the Quakers have likewise assumed who by their Light within without the Holy Scriptures or laws of the King thence derived pretend to an infallible determination of all points concerning â—aith and Life here hence we may saâ—ely infer that a Quakers Ligâ—t and Romes Pope are coâ—qual Antichrists This may further appear if the Terms and Title heretofore given to the Pâ—pâ— as â—sserted 〈◊〉 the Reverend Brightman Ren. 13. page 135 136 â—e compared with those now given to the Light within by G. Fox in his Foâ—o Book The great Mystery c. The Terms and Titles which were given to the Pope and imprinted by Brightman as above are these to wit 1. Hear saith Brightman what Barnard saith sc of the Pope Thou art a great Priest the Prince of Bishops thou art the Heir of the Apostles thou art Abel for thy primacy Noah for thy Government Abraham for thy Patriaâ—â—hâ—ship Melchisedech for thy Order Aaron for thy Dignity Moses for thy Authority Samuel for thy judgement Peter for thy Power Christ for thine anointing c. Book 2. Consid Again Mark saith Brightman how the Embassadors of the Empour of Sicily cry out to him the Pope lying groveling on the ground O thou that takest away the sins of the World have mercy upon us thou that takest away the sins of the World grant us peace As also what Simon Beginus saith speaking unto Pope Leo in the Council of Laterane Sess 6. Behold the Lion of the Tribe of Judah the â—oot of David we have waited for thee O most blessed Leo to be our Saviour Vnâ—o these saith Bâ—ightmaâ— we may joyn Cornelius the Bishop of Bipentum who laid open his blockishness in wondring at the Beast in the Council of Trent with these words The Pope is come a Light into the World and men have loved darkness more then Light every one that evil doth hateth the Light and cometh not to the Light Hence Brightman inferrâ— O out upon you ye Blasphemous Claw-backs is it not enough for you to adorn the Man of sin with the praises of the Saint unless ye do also heap upon him the praises which ye have robbed Christ of it would indeed render me too volumenous to set down herein all the pages lines and words imprinted in the Foxes Book above named concerning the Termsâ—nd â—nd Titles given by him and other such seâ—ucing Authors to the Light within which are either numeâ—ically or specifically the same with the Collections above given to the Popes or if there be any difference as to Terms and Titles of Blasphemy the Fâ—z's are the more horrid upon the whole let any good Christian judge whether a Quakers Light within be not in goâ—d earnest the Pâ—pe without And so I pass to the fourth and last Principle aâ—ore-named The fourth Principle to wit A Quakers denying of the Trinity or three persons in one Deity Reply It is by most judicious Christians acknowledged sc that three persons in one Deity is so great a mystery that it cannot be sound our by natural reason and no wonder for there are many things in natuâ—e yea in man himself Eccles 11. 5. Thou knowest not the way of the Spirit nor how the bones do grow in the Womb of hen that is with child reason cannot reach the knowledge of this Therefore saith Mr. Caril it is not to be admired if man be at a loss about the incomprehensible nature of God Howbeit it may be to all rational Saints sufficient to prove three persons in the Godhead though we cannot fully conceive how this should be For 1. There is but one God 1 Cor. 8. 4 6. 2. In this one God there are three He 's that do Vnderstand Will and Act and these three are so doistinguished that the one is not the other And 't is Dr. Gouges observation on Deut. 6. 4. Hear O Israel the Lord our God is one Lord the word Lord is twice in the Text and saith he Printed in Capital Letters purposely to notifie that the word Lord in the original is Jehovah and so he reads