answer to Rom. 8. 10. though he quotes not the place but some of the words adding his own gloss The words of the Apostle are these And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousness By the body here Rom. 8. 10. cleared in its genuine sense is meant the natural body consisting of flesh blood and bones as appeareth 1. By the scope of the Apostle to comfort them against the Law of death ver 2. 2. From the comfort which he raiseth grant the Body is dead frail corruptible mortal subject to death yet first it is not totally dead for the sting of death which is the guilt of sin is pluckt out ver 2. and the Spirit by the law of opposition here to be taken for the soul of a believer is life or a living soul immortal and shall live gloriously to immortality and may and doth live comfortably here because of righteousness i. e. while it takes up this consideration that Christs own personal righteousness is imputed as the cause of a glorious life and Christs infused holiness is the evidence of Justification-life and Glory-life Secondly the body shall not be always under the power of death v. 11. for he that raised up Christ from the dead shall also quicken your mortal bodies which epithete mortal is added to shew he spake of the natural body ver 10. and to strengthen and comfort in that the same spirit dwelling in Christ and true Christians look as he raised up Christs body so he shall raise up theirs This being the genuine sense of the Apostle we may grant a pious truth in something R. F. saith but not as properly grounded on this place The truth is the natural body is mortified in part to the acts of unrighteousness as the habits of sin are mortified in the soul Rom. 8. 10. vindicated from improper and abusive interpretation but the Apostle saith not the body is dead because of sin being destroyed as R. F. hath glossed but because of fin that is the natural body is a mortal dying body hath many partial deaths upon it and will dye at last soul and body will be separated for a time because of sin which remaineth in the soul dwelleth and acteth in and by the body and will not be absolutely and in all degrees rooted out till the body dies a natural death Sin is such a troublesome in-mate or like some old inhabitant pleading prescription that it will not out God suffering it so to be till the House be pulled down over its head therefore the Apostles reason because of sin discovers them to erre who deny sin to dwell in act where Christ reigneth Sin dwelleth in the soul the inward rooms chiefly but it so lodgeth within as it acteth and worketh in the outward room and shop of the body till body and soul be dissolved when this troublesome inmate is cast out totally finally and for ever from the Saints Let not R. F. go on to say here thou art contradicting the Scriptures and opposing the work of Christ which is to take away sin for there is not one Scripture which speaks of a perfect Saint absolutely free from the in-dwelling presence and in-working power of sin in the least degree while he lives here upon the earth and the work of Christ in taking away sin is in a way of Sanctification to carry it on by little and little as was his casting out of the Canaanites Exod. 23. 30. Let not him that puts on his armor boast as he that puts it off What is it for R. F. * Page 15. to reason And such as abide in him sins not then sin acts not he that acts sin commits sin and there Christ reigns not but Antichrist under whose dominion thou art that pleads for him and his work Rep. 1. Sin may and doth act in the Saints not they but sin is acting when as Saints and so far as regenerate they do act against sin This is not committing of sin in Johns sense as hath been cleared before Sect. 14. but as Paul speaking of himself in the name of all the regenerate as hath been proved Sect. 20. Rom. 7. 16 17. If I do that which I would not c. it is no more I that do it but sin that dwelleth in me 2. Although Christ reigns not where sin is committed in Johns sense yet he reigneth where that in-dwelling principle of sin is mortified in truth and in some degree and where the actings of sin are resistings of sin are hated resisted and unfulfilled Gal. 5. 16. They that walk in the Spirit do not fulfil the lusts of the flesh yet the flesh is lusting and acting what it can against a Christian to make him stumble while he is in a good walk 3. Antichrist reigns in none more then in filthy dreamers who while they preach perfection are found in their pollutions It is Antichrists design to represent a sinners Justification imperfect and his Sanctification perfect that he may glory in himself and not in Christ Antichrist pretendeth as much to Holiness as these men called Quakers but out of order and to a wrong end as they also 4. To plead for perfect inherent Holiness as the Believers Justification as J. Nayler * See Love to the lost p. 21. and 51. and R. F. do is to serve under Antichrists colors and to wear his livery and to make void the obedience and sufferings of the Lord Jesus Christ 5. He is not under the dominion of Antichrist who pleads against his imaginary perfections is made perfect in his Justification by coming unto Christs sacrifice Heb. 10. 1 14. and in a way of Sanctification presseth after more of the power of Christs death and resurrection to be conformed thereunto But R. F. goes on * Page 15. to mis-apply Scripture and contradict the true scope and sense He that is begotten of God keepeth himself and that wicked one toucheth him not Rep. 1. It is true the words are so and I believe it is so as the Spirit speaketh in that place 1 John 5. 18. what then 1 John 5 18. vindicated Doth not sin dwell and stir therefore in the regenerate Look back to ver 16. and you may conclude That not onely sin is in every Christian Brother but you may sometimes have it visibly acted before your eyes for saith the Apostle If any man see his brother sin c. 2. Although he sinneth yet we know that whosoever is born of God as every true Brother is sinneth not i. e. unto death as every sin is not unto death so no sin of the truly godly is unto death but he keepeth himself as he is kept and he acteth as he is acted by the principle of the new creature by the Spirits and Christs fresh influence against such a sin and that wicked one Satan toucheth him not with his sting nor instills such deadly poison
with which we are mystically united and in asmuch as it was fulfilled in our Head it is ours as surely by imputation as if it had been possessed in and performed by our own persons 3. Lest R. F. should think I have neglected him to attend his Brother-contradictor let us hear what he saith to the Scripture I quoted for a bottom of that truth we maintain against all gain-sayers viz. That the Saints are not in all degrees perfected in Holiness till they dye or be dissolved * Page 15. As thou hast lyed of James who witnesseth purity as the Saints did so also hast thou lyed of the Apostle and those spoken of Heb. 12. 23. saying that the spirits that is souls separated as thou says from the bodies of just men made perfect in holiness which is at death or at the instant of dissolution when the spirit is separated from the body Rep. 1. Whether I belyed James Nayler or no will appear before where I have cleared the faithfulness and freedom of my Spirit 2. How James witnesseth purity we have heard and proved it not to be after the Scripture-Saints judgement who never went about after they knew Christs fulness and their own emptiness to bottom their Justification upon their Sanctification and establish a righteousness of their own which is said to be our own if it be materially inhercut What is our righteousness in us 3. How I have lyed of the Apostle and of those spoken of Heb. 12. 23. let it come to the tryal First I shall clear out and strengthen the Exposition of that place Heb. 12. 23. cleared in the last clause by the scope Secondly examine what R. F. hath against it or the truth thence deduced of sins continuance in the Saints till death First The Exposition I gave is cleared and strengthned partly from the Scope partly from the Grammatical sense of the words 1. The Scope of the Apostle is to press the exhortations and consolations preceding Ver. 5. That Christians should not faint under afflictions Ver. 12. That weaklings in grace may be encouraged Ver. 14. That peace and holiness be pursued Ver. 16 17. That by no means Saint-ship be undervalued and why all this because they are not under the Old Testament administration at mount Sinai Ver. 18. which was terrible but Ver. 22. under a New Testament condition which is amiable the more by reason of that holy and sweet communion which is now cleared out as with God Christ and Angels so with the Saints in heaven described by this Character The spirits of just men made Communion of Saints on earth with Saints in heaven perfect with whom we that are but weak in Faith and imperfect in Holiness have 1. A communion of right our grounds of right to heaven are as good and firm as theirs who are now in possession 2. Of Interest Saints departed are in living communion with that God and Christ in heaven with whom we have communion on earth 3. Of Praises Begun praises by the Saints on earth are echoed and resounded by the perfect Spirits in Paradise 4. Of will and desires They are doing the will of God perfectly and we as Saints are aiming endeavoring praying striving after that state 5. Of Hopes They hope for the perfection of their Bodies at the resurrection and we hope for the perfection of Soul at death and of our Bodies at the same resurrection day 6. Of Membership They are a part of the Church-Catholique and so are the Saints on earth fellow-heirs we are of the same inheritance children of the family c. Thus for the Scope 2. The words themselves carry their sense with them at Heb. 12. 23. cleared in the terms the first look By spirits cannot be meant Angels for of them he had spoken before And he addeth We are come to the spirits of men The word in Acts 23. 8. is used for souls separated The Sadduces say there is no resurrection neither Angel nor Spirit that is souls of men separated from the bodies to which yet they retain a relation for they held the soul dyed with the body others in our time as in Calvins say it sleeps with the body But the word Spirit notes out a living intelligent substance in action or sensible passion as the souls of them that were disobedient before the Flood in Noahs time are 1 Pet. 3. 19. called spirits in prison those are souls of wicked men made miserable these in our Scripture controverted are souls of just men while they were here in the body perfectly justified and at parting out of the body made perfect in holiness In that it is said Spirits made perfect it implyeth they were not in that sense perfect in the body as they are now out of it Here in life the Saints have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness of the Spirit comparatively in respect of what they had at first or that others have at present at death they have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a final perfection as to a perfect freedom from the roots and remnants of sin and a fruition of as much inherent holiness as they are capable of Here the Lord findeth fault if our works be not perfect or filled up as the word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Rev. 3. 2. with acts and exercises of grace in all kindes but when we dye in the Lord then our works are perfect or finished * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in degrees and at an end The word for perfect in our Text to the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes of a verb * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in its root * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an end or the end therefore sometime put for death John 13. 1. To the end that is to the death he loved them And 2 Cor. 1. 13. I trust you shall acknowledge to the end i. e. to my death or yours or both When Christ was giving up the ghost and was ending the work of satisfaction with his life he cryed out It is finished * John 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. so shall we who have the first-fruits of the Spirit be then able to say with that clear conscience which now cannot in that maner and measure be exercised even as we give up our spirits into the hands of God now Lord the work of mortification and holiness is finished and not before The sense of the Scripture stands clear Secondly Let us examine what R. F. hath against it or against the Doctrine of sin's continuance in the godly till death Against the true meaning of the Apostle now cleared he excepteth * Page 16. Thâ—se that thou speaks of in Heb. 12. 22. did not say it should be at an instant of death when their bodies Heb. 12. 23. vindicated and souls parted that they should be perfected Rep. 1. I have had no revelations from them nor speech with Saints departed
stick to Christ who are in him and suck vertue from him they sin not yet at that time when they abide in Christ sin dwelleth in them not in the old regency and power but as a troublesom in-mate which they would gladly be quite rid of from the first moment of conversion if the Lord so pleased but it is there and remaineth for their exercise till the combat of flesh and spirit be at an end viz. at the end of our days Section 34. THe Reader may observe that R. F. answereth nothing to this Section wherein having shewed how they cry out against all that teach Sin is not perfectly mortified in this life to be upholders of the Devils kingdom I asked Were Paul John and the Apostles upholders of the Devils kingdom And doth the Scripture uphold the Devils kingdom when it positively asserteth there is sin in every good man while he is doing good according to that Eccles 7. 20. Eccles 7. 20. There is not a just man upon earth that doth good and sinneth not A Scripture that stands as an impregnable for t un-assaulted by the enemy and impossible ever to be taken or battered down although this generation of Perfectists rank and file the same with them spoken of Prov. 30. 12. should night and day lay siege to it and shoot all their Granado's against it The new gloss * Lip of truth opened p. 18. of Tho. Lawson is but a flash of gun-powder without bullet it will not batter 'T is true saith he there is not a just man upon earth c. for all that dwell on earth worship the beast Rev. 13. 8. but John saw 144000. redeemed from the earth whereas the material earth is understood by Solomon the mystical earth is meant by John set in opposition to the mystical heaven or the true Church ver 6. men redeemed from earthly ways of worship perfectly justified before God sincere in their sanctification and reformation and growing up indeed unto perfect holiness in Gods fear yet not one of them except in Gods account without their inherent failings adherent blemishes and conflicts from their in-dwelling concupiscence or unregenerate part 9. Head of Contradiction to Scripture Concerning Christian Warfare Section 35. HAving noted their denial of Saints to be always in the Warfare R. F. * page 18. returns me his justification of this Doctrine If they do they deny not the Scripture but agree with it How makes he it out Why Such as have overcome are more then conquerors Rep. This is a truth in some sense but proves not that Saints in this life not out of their warfare Saints are past the warfare Every Christian is an overcomer as well as a warrior but how when and in what measure 1. In Christ his Head and Captain he hath overcome 1 Cor. 15. 57. 2. When shall he have a perfect conquest over inherent corruption when the warfare is at an end when is that when his wayfare is at an end not before 3. In what measure is it wrought here In some more in some less as to the conquest of Sanctification of which is the Question in none absolutely and totally A victory the Saint may have to day in some particular combate a foil to morrow Shameful foils some of these men have had who have thought themselves at an end of their warfare if half that which is reported be true That of Atkinson at Norwich was true enough one who cryed up Perfection as loud as his fellows but became as unstable as water and was easily captivated to the act of Fornication I list not to rake in such kennels but I abhor boasting before the final victory That practice which violateth the seventh Commandment is as far from perfection as that Doctrine which contradicteth the seventh Chapter to the Rom. 23. R. F. tells me Thou brings that of Paul in the warfare but thou brings not his after experience where he says The law of the spirit of life in Christ hath made me free Rom. 8. Rep. I flatly deny that Pauls experience Rom. 8. 2. was Rom. 8. 2. vindicated an after-experience to what he speaks of himself and regenerate persons Chap. 7. 14. to the end as his and their present state which was no other then what he was in Chap. 8. and so to the end of the Epistle For Chap. 8. and ver 2. is brought in as a consolation under the combate The words are these to the full For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death What is that Law of the Spirit of life in Christ Jesus but the power and authority of spiritual endless life in him and particularly that habitual frame of holiness in Christs humane nature which from birth and conception he had and which being made meritorious by his Divine person in which the humanity subsisteth is imputed to Paul and every true Believer by reason of which imputation he is made free from the law of sin and death What is that Law of sin The condemning power of sin yet inherent and permanent As if Paul should have said If sin that wars and fights in me hath no power to condemn me then there is no condemnation to me the sentence that is cut off and where no sentence passeth there is no execution according to Law But sin hath no Law no power to condemn me for the Law of grace and holiness in Christs own flesh condemned sin there kept off filth from him and condemned all my guilt charged upon him so as sin is put out of office and cannot so much as serve a Writ of condemnation upon me nor can sin have a commanding power over me while it dwelleth in me seeing the Spirit which dwelleth in Christ brings life and power from him to quicken holiness and kill sin in me and that grace which reigneth in Christ reigneth in me while sin is rebelling And concerning the Law of death the sting of death which is sin being taken away by removal of guilt bodily death can do me no hurt sin may kill and pull down this earthly tabernacle it shall never slay my soul I am already free from the sentence of the second death it shall never have power over me though my present as by-past sin deserves it yet Christ hath freed me from it Thus Paul speaks his own and the Saints victories with their combates at one and the same time while they are warring they are Rom. 8. 37. cleared conquering and have more then earthly conquerors ever attained to How is that for R. F. cannot conceive there can be any warfare continued where there is more then a conquest already gotten To clear this let us take all the Apostles words before us ver 37. in all these things we are more then conquerors through him that loved us He doth not say after all these things but in them during the warfare we have the
and the Lord of truth But R. F. granting one part of truth viz. That the Son reveals and denieth the other part viz. That the Scripture revealeth when as he hath this from the very Scripture that the Son revealeth and what he revealeth therefore he may be if he be not condemned in his own conscience that he wrongeth the truth and the Lord of truth Again he that understands Matth. 11. 27. of immediate revelation onley and shuts out all mediate revelation by the Scripture falsly accuseth the Lord of the Scripture but R. F. understands that place of immediate revelation onely and shuts out all mediate revelation by the Scripture therefore R. F. falsly accuseth the Lord of the Scriptures If he understands it of mediate revelation by the Scripture then it Section 1. will follow by his reasoning that the Scripture-revelation is surer then the Scripture If he saith the Spirit by the Scripture makes the truth more sure not in it self but to us it is that I contend for and that which all believers are to pray for Ephes 1. 17. There is the light in the air and the Ephes 1. 17. opened light of the eye now though as to bodily sight the light in the air doth not give the light of or in the eye but onely to thee ye yet the Spirit of revelation which is peculiar to Saints and common to all Saints by the light of Scripture that is as the medium or means of light in the air doth give the light in the understanding as it brings light to it therefore it follows ver 18. the eyes of your understanding being enlightned But still the Spirit of revelation is not a surer Rule no nor properly our Rule but our guide and leader to and by his Rule the Scriptures which are the more sure word of Prophecy as to us especially in a ordinary and standing way in all ages 2. R. F. reasoneth Visions are a way of Gods making known himself after Moses and the Prophets as to Ananias Paul and Peter Act. 9. cap. 10. Gal. 1. Rep. 1. These visions were but occasional and extraordinary as sure as the Scriptures as all true visions and revelations of God are in themselves and to the particular men that had them yet not to us that saw them not but know from the Scriptures they had them those Scriptures viz. Act. 9. cap. 10. Gal. 1. and so all the Scriptures are as sure yea to all Saints more sure compare 2 Pet. 1. 2 Pet. 1. 16. 19 opened 16. when we made known unto you with ver 19. we have also a more sure word we that is you with us and we with you Visions were but of rare use the Scriptures are of long and constant use and by such as receive them to be of divine inspiration they have ever been acknowledged more firm as to us still then occasional visions 2. If God had known as Chrysostom upon Luke 16. that visions from the dead would have done more good to the living he would not have omitted or waved such a way in an ordinary course 3. As sure as the Gospel was to Paul given him by immediate revelation yet he confirmed it to others by the Scriptures Act. 26. 22 23. and the Bereans examined it by the same Rule Act. 17. 11 12. Searching the Scriptures daily whether those things were so therefore many of them believed Wherefore because they found what Paul taught as had been revealed to him was agreeable to that Lydius lapis that infallible touch-stone and most standing Rule the holy Scriptures 3. Reason Paul knew much of the writings of Moses and of the Prophets and Letter of the Scriptures whilst he was a Persecutor but then he knew not Christ as after he did and went up to Jerusalem by revelation Gal. 2. and not by the Scriptures therefore the Scriptures are not so sure a Rule as visions and revelations by the Spirit of truth are Rep. 1. Paul had nothing of Gospel-truth given him by revelation but what for matter and substance was before in the Scripture which Gospel although he knew not while he was a persecutor yet as a Jew he walked up strictly to the Letter of the Law or Rule in outward acts 2. His special revelation for going up to Jerusalem was a special application of the general rule of Scripture viz. to do what God commanded him but in it self it is no rule for our imitation in the like matter of fact 3. His true revelations never lifted him up above the Scriptures 4. The same Spirit of truth which gave out his revelation gave forth the Scripture by inspiration and as immediately directed him to write all his Epistles for the more certainty to others that they might know he had his Revelations from the Lord therefore to us the Scriptures are as sure yea a more sure rule and the onely standing rule for faith and maners 4. Reason or allegation of R. F. is The Apostle Peter 1 Pet. 1. 13. exhorted others to wait for the grace that was 1 Pet. 1. 13. cleared and vindicated to brought to them at the revelation of Jesus Christ Rep. 1 By grace here is meant glory as cap. 5. 1. that which is to come is the glory that shall be revealed first Christs glory cap. 4. 13. at his coming in the clouds his glory shall be revealed secondly the Saints glory which they shall have out of free grace or favor from God Col. 3. 4. When Christ who is our life shall appear then shall they also appear with him in glory This glory to be brought at Christs coming the Apostle exhorteth the Elect and called to hope for perfectly or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end to death and in death yea they may and do carry this hope with them into heaven viz. hope of a glorious resurrection c. When at his coming 1 Cor. 15. 23. When the Lord shall be revealed from heaven with his mighty angels in flaming fire c. 2 Thes 1. 7. this is not a Revelation by the Spirit that Paul or Peter in the places mentioned speak of and therefore makes nothing to R. F. his purpose no more then what follows in a fifth Reason or Allegation The deep things of God are revealed not by the Letter but by the Spirit 1 Cor. 2. 10. Therefore revelations by the Spirit of truth are more sure then the Letter Rep. 1. Did not R. F. grant us at first page 2. that the Scriptures proceeded from the Spirit of truth Whether then they be revelations or doctrines or writings or interpretations as they come from the Spirit of truth he must yield they are all alike sure in themselves or he still fighteth against the Scriptures or the Spirit or both 2. The Apostle saith not that the Spirit revealeth the deep things of God but searcheth them that is he exactly and infinitely knoweth them as God knoweth them and thence by the way he
hath spoken all his sense under the words which he directed holy men to express his minde by and therefore without going forth of Scripture to any private spirit the true and sure interpretation of Scripture may be obtained which if first we know and be perswaded of we may confidently be perswaded still to take heed thereunto as unto a more sure word and as a help in all our darknesses c. But J. Nayler thinks this a blinde absurdity For saith Discovery c. pag. 30. he if the Testimony of the old Prophets was a more sure word then that which Peter heard from the mouth of God then it must needs follow that the Testimony of the old Prophets who spoke but darkly of Christ and did not see his day must be a more sure Testimony then the Apostles who were eye-witnesses and the words of Books a more sure word then the voice that came from heaven which was the immediate voice of God Rep. All this grant but the testimony of Prophetical Writings to be Gods and the words of Scripture-books to be Gods books and his words may and doth follow without any absurdity at all For 1. Although the Apostles preaching was as infallibly true as the Prophets writings in themselves yet as to men and as to the Jew first and then to the Gentile and in respect of our capacity our reception and retention of truth the word of the Prophets writings was and is still more sure yea the Apostles writings such as the holy Spirit moved them to write and hath ordered to be the Scripture of the New Testament are in the forenamed respect a more sure word then their preachings hence it is that Paul perswaded the Jews Acts 28. 23. both out of the law of Moses and out of the Prophets 2. Although Gods immediate voice from heaven hath as infallible certainty as when he orders his minde to be written yet in respect of our frailty and the above-mentioned cases his written word is more sure to us and we have it so left upon record for our constant use Let not then J. Nayler * Discovery c. as above pag. 30. mislead the simple with great swelling words of vanity concerning our blindness about the Spirit of prophecy as the sure word and testimony of Jesus excluding thereby the Spirit from the Scriptures and the Scriptures from being the word of Prophecy and the sure Testimony of Jesus For Jesus Christ appointed John to write because the words he sent and signified to him by the Angel were true and faithful And when the Angel observed what John was about viz. to worship him Rev. 19. 10. he forbad Rev. 19 10. vindicated him upon two Reasons 1. He was his fellow-servant and of the brethren that have the testimony of Jesus 2. The Testimony of Jesus is the Spirit of Prophecy And John having the Testimony of Jesus as well as the Angel though not so immediately he had the Spirit of Prophecy so have all they who have the true sense of Scripture and of Johns Revelation though they received it not by the Angel as John did because the Spirit was with John as with others when he wrote and he that hath an Rev. 3. last ear is commanded to hear what the Spirit saith unto the Churches in that written word with the rest of the Scripture The Testimony of Jesus immediately given and received is hath in it and carrieth with it the Spirit of Prophecy as that Testimony which is immediately given and received All they that call off from the mediate Testimony may boast of the immediate but do not discover it Let not J. Nayler * Sauls errand to Damascus pag. 33. again upbraid us with his ignorant question Where readest thou in the Scriptures of a written Word It is no more then if he had said Where readest thou in the Scriptures of the Scriptures Let not J. Parnel * Christ exalted c. p 3. further revile us with doting upon the Scriptures without with our dark mindes when as God hath appointed the voices of the Prophets which are read * Acts 13 27. and preached upon with the voices of the Apostles every Sabbath day as a light shining in a dark place and as a more sure word for our daily use then his immediate voice from heaven Let him not heap up Scriptures to press the Scriptures to death Let him not make the world believe we would take the Authority from Christ because we own Christs Authority in the Scriptures and acknowledge them as instrumental unto Christs saving enlightning of us guiding quickning ruling of us Let him beware of despising Scripture lest he sin more wilfully after his first conviction by the Scripture He that would set Christ upon his throne as he pretends to do must not take the Scepter the Scriptures and what is preached faithfully from thence out of his hand This doth J. Parnel with R. F. and that generation of men who have learned as they imagine beyond the Scripture-Light and need neither man nor Scripture to teach them Yet I will unteach their misinterpretations of Scripture as they fall in my way that people may not further be deluded but undeceived In that one sheet of Paper * Christ exalted c. J. Parnel hath put the Conceptions and Imaginations of his own heart upon ten places of Scripture as he hath disparaged all the Scripture at once in more then one passage Christ he saith Page 1. was that Lamp to Davids feet Psalm 119. 105. Psal 119. 105 vindicated and that Light unto his paths Christ indeed gave that word to David which was his Lamp and Light but David speaks not there of Christs Person but of his Doctrine which the holy Ghost by his pen giveth several titles unto throughout the Psalm The word which David speaks of is called and was as called the Law of the Lord his Precepts or Commandments Statutes Testimonies and Judgements Christs person is not the Law of the Lord c. besides what ver 105. is in the singular number thy word is ver 103 57 139. in the plural number thy words Christs person is not two or many but one David therefore is commending that which J. P. is disparaging the written and declarative word of God Again Page 2. he applieth Jer. 20. 9. and 23. 29. in the like maner to Christs person when as the Section 6. Jer. 20. 9. and 23. 19. vindicated Prophet speaks of Christs Doctrine His word or message of Doctrine which God gave me to deliver was in my heart as a burning fire c. which I could no longer forbear from declaring it And Is not my word like as a fire saith the Lord and like a hammer that breaketh the rock in pieces By Gods word here is meant Gods saithful Doctrine which must be spoken faithfully ver 28. then it hath the power of a purging fire and of a battering hammer
righteousness of another the righteousness of him that is God Jesus Christ and not onely that I may live in God but unto God This the Gospel teacheth Paul and us by faith to go out of our selves for life in another in Christ by his imputed righteousnes which when we finde we finde also a heart renewed and quickned in and unto holiness and the desires after sin in a degree mortified and crucified which by way of evidence is enough to quench the fiery dart of Satan cast against me by R. F. and so art an * Page 13. unbeliever and not redeemed So because I pleaded for the right way of justification not in his Popish way For through grace I can say with the Apostle ver 20. I am crucified with Christ i. e. As I was represented in Christ Gal. 2. 20. 21. opened my surety when he was upon the Cross and God was in him reconciling me unto himself not imputing trespasses unto me seeing they were then condemned in Christs flesh and put out of office from ever accusing and condemning me at Gods Bar so I am thus crucified with Christ that I will never look to any other way for the payment of my debts then what my surety hath laid down to Law and Justice and not onely thus that I am conformed to the Patern of Christ crucified by the power of his Cross to make me die to sin and self while Christ liveth in me yet is not that life of Christ so sensible or so perfect in me as if nothing was there but the life of Christ for there is a body of sin and of death dwelling in me also and therefore the life which I now live in the flesh or the weak frail body I live as to my Justification-life by the faith of the Son of God on whom I believe and live also for degrees of Sanctification which his life hath begun in me who loved me and gave himself for me And as the Apostle further Ver. 21. being of this Faith and Judgement I do not frustrate the grace of God as they who would have Justification by their outward or inward conformity to the Law which is all one as to frustrate or make void the death of Christ If R. F. saith I plead for sin because elsewhere Section 29. I said the roots of sin would not be pluckt up perfectly till soul and body part I shall take off his calumny in the due place Section 23. HEre I noted what I had from them in discourse That in Justification all guilt is not only taken away but all All filth not removed where all guilt is pardoned filth of sin Then could there no filth remain upon the Saints performances as there doth by their confession in Scripture Isaiah 64. 6. We are all as an unclean thing and all our righteousnesses are as filthy rags The defilements of sin in its presence remain when the defilement of sin in respect of guilt is taken away R. F. saith nothing to this Section unless it be answer sufficient to revile and say Sin thou art pleading for while I produced the Saints and justified persons confession of sin and hinted a difference between Justification and Sanctification which these men as Sin confessed is not pleaded for if they would profess themselves members of the man of sin do confound mistaking one thing for another If Saints confess their sin cleaving to their holiest reformations they plead against sin not for it To say we have sin in us is to plead against the Lye of dreamers who think themselves perfectly free from the remnants of filth But to awaken them let R. F. and others of his perswasion before they drink deeper into Babylons cup of fornications perpend and conscionably weigh these differences between a Believers Justification and Sanctification 1. The matter of our Justification is Christs obedience Section 23. Distinguishing notes between Justification and Sanctification inherent in himself and absolutely perfect admitting of no degrees the matter of our Sanctification is wrought within us imperfect as to degrees and admits of wanes and increases The very faith whereby we receive pardon is but as a grain of mustard-seed at first it admits of degrees but the object apprehended Christ and his righteousness is always the same and as much of Christs obedience even all is given to every Believer to the weak as to the strong and hence it is they are once and together perfected in Justification before they have all or half the measures of Sanctification which the Lord will give them in his time Let Francis Howgil put off no such counterfeit ware to Christs disciples and Church-members for it will not be received viz. * The inheritance of Jacob pag. 24. 25. That is not true faith which is imperfect And again The righteousness wrought in the Saints is as it was the righteousness of Faith 2. The form maner and way of our Justification is by Gods free act of imputation reckoning and account of Christs obedience to us the form of our Sanctification is by infusion of holiness by the Spirit of holiness from Christs fulness into our empty hearts 3. Justification causeth a relative change or it makes a change of relation Sanctification worketh in us a change of qualities by the creation of the new divine nature and mortifying of our old corrupt nature 4. The parts of our Justification are Gods not imputing of sin through his imputing of Christs sufferings and his accepting of our persons as righteous by his imputing of Christs active obedience the parts of our Sanctification are vivification or the creating quickning and begetting new divine qualities resembling Gods nature and mortification of the old sinful dispositions and seeds of sin 5. The contrary to Justification is guilt and condemnation wholly taken away Francis Howgil * The inheritance of Jacob pag. 8. either heard some unsound Teachers or mis-relates them as giving it out for Doctrine That sin was taken away by Christ but the guilt should still remain while he lived c. Or whom doth he expostulate with in these words Page 28. What Christ is this you preach What Gospel is this you preach which saves you not from guilt and condemnation For surely Christs blood and obedience reckoned to the believer doth this to purpose and effectually at present and for ever The contrary to Sanctification is in-bred pollution and filth of sin which by Christs power is destroyed as to the regency and hereafter to be removed at our death as to the residence Hence Justification is Gods gracious and just sentence pronouncing us righteous and entitling to life as Condemnation is his charging of guilt and vindictive punishment accordingly Sanctification is Gods special grace shed abroad in the heart called the first-fruits of the Spirit 6. In our Justification Christs obedience stands onely upon account and all our most sanctified works and righteousnesses stand by as cyphers and are to
Jerusalem the promise of the Father of which he had told them before his death which they were to shew so often as they broke bread till he came and after he was come to the Apostles they continued it for their sakes which were weak in the faith to whom he was not yet appeared Where by the coming of Christ he would have his lost Souls understand his coming in the Spirit onely and not minde what Paul saith of the after-continuance of the Lords Supper till his visible glorious appearance onely if he hath appeared in the Spirit it is enough the Lord is come they are now perfect and may cast off Gods instituted Forms of Worship in the former figure onely for others sake they may keep them up but then poor souls what will follow You that are not yet arrived at their perfection must hold fellowship with them that may forget Christs death for they eat and drink no longer in remembrance of him and put dooms-day out of their thoughts and then the sensuality charged by James Nayler upon others seizeth upon themselves But against this poyson let me give you a few Antidotes 1. No Believer is without the Spirit and the Lords coming Antidotes in Spirit as it came at first to the Apostles before Christs death and to the Corinthians by Pauls ministery at their first conversion 1 Cor. 2. 4. and to the Thessalonians 1 Thess 1. 5. 2. There are none that have the greatest measures of the Spirit in a sanctified way but have need of more Phil. 3. 12. 3. The Apostles continued the Lords Supper after the pourings out of the Spirit Acts 2. 1. for their own use and benefit for 't is said Acts 2. 42. The converts continued in the Apostles doctrine and fellowship and breaking of bread and prayers not that the Apostles continued it for their sakes onely who were weak in the faith The strongest Believer walks but by faith here and not by sight 2 Cor. 5. 7. and will have need of such wheat-bread and red-wine as a bait in his walk and journey And although the Apostles had gifts extraordinary Acts 2. 1 c. conferred upon them their Sanctification was not then perfected Peter one most forward slipt and stumbled now and then Acts 10. 14 15. Gal. 2. 12 13 14. Barnabas a good man and full of the Holy Ghost and of faith Acts 11. 24. yet fell into sharp contention with Paul stumbled on the blinde side in siding with Mark his sisters son Col. 4. 10. Acts 15. 37 c. and halted with Peter Gal. 2. to instance in no more 3. The comings and manifestations of the Lord in his Spirit may be lost in a great degree by the Saints as the experiences of David Psal 51. 11 12. Heman Psal 88. 11. 15. and others are upon Record in Scripture Famous is that of Mr. Robert Glover Martyr who two or three days before his death was lumpish and desolate of all spiritual Consolation till going to the Stake the Lord restored his Joys and then he cryed out to his friend Mr. Bernher Austine he is come he is come Christ is free to come or go and withdraw as he pleaseth both as to the in-comes of joy and of power also and look to it O ye lost souls who trust to these deceivers that trust to their present manifestations were they never so true their hearts deceive them and their doctrines deceive you if onely you keep to ordinances and that of the Lords Supper till you have got a little comfort and then bid farewell to all Great is the pride and unthankfulness of such who after they have been enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted of the good word of God the sweetness of the promises and the powers of of the world to come do fall off from the means and ordinances a great forerunner it is to the unpardonable sin to wilful malitious Apostasie which if it be totall will be final and irrecoverable Heb. 6. 4 5 6. c. 14. Head of their Scripture-contradiction Concerning Prayer Section 41. I Had noted their express contradiction we are against publique Prayer to what we have 1 Cor. 14. 14. and 1 Tim. 2. 8. for prayer in the publique meetings of the Church and in every place R. F. * Page 21. Publique prayer not forbidden by Christ tells me I have wronged the words by turning them into a wrong sense Rep. What is their sense He saith they are against a publique prayer which is in the state of the Pharisee Rep. What is a prayer in the state of the Pharisee He tells us that which Christ forbids Matth 6. 5. Matth. 6 5. vindicated Rep. 1. What have we there let the words be read And when thou prayest thou shalt not be as the hypocrites for they love to pray standing in the Synagogues and in the corners of the streets that they may be seen of men Here is no prohibition of publique prayers in publique places but of affectation of private prayers in publique places to be seen and observed of men It is indeed Pharisaical to fall to private devotion when a publique work is in hand in the same place or when there is none yet there is company to observe it is without and against rule to pray by a mans self when the company cannot be edified by that which a man speaks unto God and not in the hearing of the persons present and to their understanding but R. F. hath not this sense but judgeth rather we are all in the state of the Pharisee who are the mouth to the rest in our publique meeting places 2. We have found their practical opposition and refusal of joyning with our publique prayer which is the best interpreter of their sense and speaks more what is in their hearts then R. F. his gloss upon it Once at Edinburgh one of theirs went out at the end of my Sermon after he had spoken what he had to say when I told him I would go to prayer for the discovery where the error laid on his part or ours Another time since at Cogges-hall in Essex on a day of prayer and fasting when I was about to pray before Sermon one J. Parnell first being called upon by the magistrate to put off his Hat ask't why he bade not him in the Pulpit put off his Cap and then turned his back upon the ordinance although he was offered liberty to speak further if he would stay quietly till our work was ended if this be their maner of owning publique prayer it is neither after the way of truth love or peace nor after the order of the Spirit of God who teacheth better maners and behaviour before God and men R. F. must not think to put us off with but the praying with the Spirit we own as if they that pray in publique did not pray with the Spirit or that it