shall we escape if we neglect the Word which at first began to be spoken by the Lord. 4. Is not this also this fancy of perfection the great root of that great sinne against the Gospel of selfe-righteousnesse which the Apostle so much declares against Rom. 9.31.32 Rom 10.2.3 Gal. 5.4 for such is the remaining pride that is in every one that if they have any thing to glory in they will set it up as their Idoll in their hearts 5. How can sinne be mourned over and mortified when neither owned nor discovered We finde blessed Paul a Saint of another Principle then James Nayler pretends to he good man complaines of an imperfect state 1 Cor. 13.12 I see but in part he mourns over the body of his death Rom. 7.24 Oh! wretched man that I am who shall deliver me But how shall we expect this from such as hide their eyes from their bosome sinnes there can be no sense of an unseen an unfelt an unacknowledged sinne What is the reason why so little mourning and mortifying is it not blindnesse and want of discerning sinne in the exceeding sinfulnesse of it in mens hearts 6. This is to take away the end of Christs convincing men of sinne which is that free grace may superabound Rom. 5.20 What made Paul to cry out of the exceeding abundance of grace 1 Tim. 1.15 but the exceedingnesse of his sinnes I am the chiefe of sinners David though a man after Gods owne heart yet the sight of his great sins after he was in a justified state this is that which makes him cry out to the multitude of Gods tender mercies for pardon Psal 51.1 according to thy loving kindnesse according to the multitude of thy tender mercies blot out my transgressions c. How shall a Quaker see any glory in pardoning grace as to its dayly coverings of their weaknesses when they say they are perfect and doe not sinne at all The quakers sinnes discovered notwithstanding their pretence and pleading for perfection 7. This fancy of their perfections is the hiding from their poore deluded soules of those sinnes which they are evidently under the power of in the eyes of any spirituall observer For though they cry up their owne perfections yet who knows not the sinfulnesse of their selfe-righteousnesse of their many blasphemies Heresies denying the Lord that bought them raylings pride lying reproaching of the pretious Ordinances of the living God and Messengers of Jesus Alas what observant eye doth not reade these evidently in their bookes writings words behaviours Now who knowes not if Scripture be true these are wofull corruptions and damning sinnes And shall their fancy of perfection be a covering to such abominations as these No no the Prophet Isaiah will tell them otherwise Isa 28.20 the bed is shorter then that a may can stretch himselfe on it and the covering narrower then that he can wrap himselfe in it Nay their very pleading they are perfect convinceth them of sin ☜ For Job a man of excellency and holines beyond any of them saith chap. 9.20.21 If I justifie my selfe my owne mouth shall condemne me if I say I am perfect it shall also prove me perverse though I were perfect yet would I not know my soule But such broken reeds will one day peirce their hands when the King of terrours shall arrest the body and the sorrowes of death shall compasse them about then their perfection will appeare to be a dreame Oh! that Nayler would thinke of that of Bellarmine who had long disputed for a perfection of holinesse but when he came to dye then he came to see somewhat of the raggs of his owne righteousnesse and cryed out Lord have mercy on me not according to my workings but according to thy mercies in Jesus Christ Reader if God ever open these mens eyes they will then see the need of the blood of Christ when the flames of wrath shall be burning up their straw and stubble but if the spirit of slumber shall keep them in blindnesse and in bondage still that they cannot see and will not owne their imperfection yet when Christ shall coâ—e in flaming fire how shall their righteousnesse shrivell together as a scrowle and be like stubble before the flame then will the vanity of that Quakers expressions be layd open That holy and close walking with God is a Saints covering frâ—m the wrâ—â—◠〈◊〉 God Oh! let the Reader Psal 2.12 Kisse the Sonne lest he be angry when his wrath is kindled â—â—t a little blessed are all they that trust in him E As to this matter of perfection the summe of the rest of his answer is to pleade for perfection here from these considerations That this is the end of Christs comming to present us perfect that not one jot or tittle of the Law must passe till all be fulfilled Rom. 8.3.4 That God sent his Sonne that the righteousnesse of the Law might be fulfilled in us and to dispute against perfection here is to make the commands of Christ and endeavours of the Saints of none effect Reply 1 Iohn 3.8 opened How Christ destroyes the vvorks of the devill 1. As for the first that Christ destroyes the worke of the Devill 1 Iohn 3.8 and to this end was made manifest We answer 1 Christ destroyed the workes of the Devill for his people upon the Crosse Col. 2.14.15 and having spoyled Principalities and Powers he made a shew of them openly tryumphing over them in it Heb. 2.14 Christ himselfe tooke part of flesh and blood that by death he might destroy him that had the power of death viz. the Devill Doe we then by denying perfection of inherent holinesse in this life make voyd the end of Christs comming thus to destroy the workes of the Devill nay we establish it for by discovering of imperfection we send them to glory alone in Christ crucified Gal. 6.14.2 Christ destroyes the workes of the Devill in his people also and this is the constant carrying on of mortification in their hearts with his owne spirit whereby he takes away the doimnion and raigne of sinne Rom. 6.14 As in Paul who though he had the spirit of Christ and the dominion of sinne removed and Christ dayly destroying the workes of the Devill in him yet still he had a Law in his members warring against the Law of his minde Rom 7.23 yet there was the spirit lusting against the flesh and the flesh against the spirit Thus Christ exerciseth his conquering power in the conflicts of his Saints Now though sinne in Paul where not wholly removed or destroyed at present yet did not Christ lose this end of his being made manifest For first as he had it in part in his dayly conquering So secondly he will have it in fulnesse in his owne appointed time when the soule shall see him face to face then that which is in part shall be done away and not till then as is cleare 1 Cor. 13.9.10 3. There are ends of
It soems there can be no greater offence to you then to cry downe sinne and to grow up to perfection c. you pleade for continuance in sinne and imperfection c. you pleade for the Devills Kingdome putting cleansing from sinne and perfection farre off till after death c. Reply Deniall of perfection in this life is no pleading for sin 1. Reader If thou hast read our Booke of the Perfect Pharisee thou wilt see we fore-saw this language from them where we told thee we expect from their former usage in this kinde they will charge us with pleading for sinne pag. 16.17 where we shewd that discovering the imperfections of the best Saints lest they should live upon their owne righteousnesse was no pleading for sin and this we proved from the practice of Christ discovering the imperfection of the Churches of the Spirâ—t rehearsing the faults of the Saints of Paul crying out of the body of his death So that to discover it is not to pleade for it unlesse you will blaspheme the holy One of Israel Had Nayler considered these Texts he might have spared the labour to repeate againe a cavill so fully answered but he answers nothing 2. But yet to make it more cleare that to say perfection in holinesse cannot be attain'd in this life is not to pleade for sinne and for the Devills Kingdome Consider first The Kingdome of the Devill is not pleaded for there where there is a pressing of a continuall wrastling and strugling in the power of Jesus Christ against it which pressing is our constant practice to our people For though it is plaine from Scripture that in the utmost attainements of the people of God still they see but in a glasse darkely 1 Cor. 13. and have not attain'd perfection Psal 3.12 yet it is their duty to struggle and wrastle against the body of their death and to presse towards the marke Phil. 3.14 Againe doth the Physitian meeting with a Patient in a consumption Telling a conceited perfectionist of sin is to deale faithfully vvith his soule who strongly conceives that he is in perâ—â—â— health though the Physitian demonstrate it that there 〈◊〉 such and such decayes in his vitall parts doth he by declaring this pleade for his sickenesse or rather by this means pleade for his use of effectuall means for his recovery For the whole noâ—â— not a Physitian but they that are sicke And Jesus Christ camâ— not to call the righteous but sinners to repentance Nay will not all say rather that the Physitian is more faithfull to the sickâ— man then he is to himselfe and more an enemy to and pleader against the sicknesse then the man is that conceits hâ— is sound and perfect This is the very case betwixt us and Nayler Nayler sayes he is perfect the Quakers say they are perfect and without sinne we pleade and say he is not perfect nay he cannot be perfect while there is such a body of deâ—â—â— in him and such a plague of sinne running in his heart we tell him that he that saith he hath no sinne is a lyâ—r deceivâ—â— himselfe and mâ—kes God a lyar and so doe pleade with him not as he malitiously would scandalize us to lye still in thâ— state content to have the body of his death worke his 〈◊〉 but to goe out to the blood of Jesus Christ for cure that 〈◊〉 quities may be pardoned to fetch strength from the 〈◊〉 of Christ not from his light within him against the bubâ—◠〈◊〉 up of corruptions in the heart and presse towards the 〈◊〉 Whether now pleade for sinne Nayler or we he that wiâ—◠〈◊〉 heare of the Saints being sicke or under any spirituall impâ—â—fection or we that demonstrate their sinne from Scripture that so they may seeke after the healings of the blood 〈◊〉 Jesus The spirit convincing of sin doth not pâ—â—â—â—e for sinne 3. What is the designe of the discovery and convictions 〈◊〉 the sinnes of men by the spirit of the living God Is it 〈◊〉 pleade for sinne that singular office of the spirit Iohn 16 â—â— he shall convince the world of sinne when God doth set oâ— secret sins the secret sinnes of Saints before their eyes is it 〈◊〉 set up the Kingdome of the Devill What blasphemy mâ—â—â— Nayler bring upon himself or is it not evidently to pull doâ—â— the throne of Satan and the power of sinne which never weakened in the soule till it be discovered and never â—â—â—gt more securely and effectually then in the heart of him that secure and confident he is compleat and perfect and sayes Rev. 3.17 I am rich and increased with goods and stand in need of nothing when he knowes not he is miserable poore blinde and naked Pleading for perfection here is a pleading for sin proved in seven particulars 4. We shall adde no more but this that pleading for this that any of the sons of men are perfectly holy and doe not sin which is the designe of Nayler is really to pleade for sinne and to set up and strengthen the barrs of the Kingdome of Satan 1. That soule will never struggle after a better state which lives in a conceit of his perfection here Rom. 8.24 hope that is seene is not hope for what a man seeth why doth he yet hope for how doth this strengthen the Kingdome of darkenesse contrary to Phil 3.12.13.14 Rom. 8 23. 2 Cor. 5.2.3 Phil. 1.21.22 2. This is to cast a needlesnesse upon the pretious blood of Iesus t is a trâ—mpling under foot the blood by which we are justified our propitia ion being through Faith in his blood Rom. 3.25 What needs this fountain for sinne and uncleannesse Zach. 13.1 where there is no sinne What nâ—ed of a Saviour where there is no sinne the whole need no Physi ian Mat. 9.12 and what a wickednesse is this to make the blood of Christ in vain and what is it but as Nayler saith â—o coâ—â—t the blood of the Lord Iesus as a common thing Gal. 3.22 3. Will such a soule ever goe out to pardoning promises and how doth Satan by such a Doctrine as this at once destroy the necessity of the blood and of the promises of Jesus Christ such as these Isay 1.18 though your sinnes be as Scarlet c. Isay 43.25 I am he that blotteth out transgressions Heb. 8.12 Your sinnes and iniquities I will remember no more Is not this evident from the practice of Quâ—kers both in their speaking and writing they never send these soules whom they call damned to the pardoning promises and blood of Christ but to their owne light to save them What need of the promises of pardon when I have no sinne and was it not the Pharisees sin Mat. 15.6 Marke 7.13 to make the command of God of none effect and is it not much more the Quakers sâ—n to make voyd the promises Rom. 3.3 Rom. 4.14 So Heb. â— 2.3 If the Word spoken by Angels â—as steadfast c. how
Christs being made manifest which are not voyd because they are not fulfilled in this world such as the putting of the Saints into the possession of his fulnesse of glory the putting of all his enemies under his feet c. so that perfection in holinesse being one of these things that are reserved for a state of glory we doe not destroy the end of Christs comming when we pleade he shall attaine this end in his owne appointed time and though the most holy here are full of many infirmities yet the day shall be when the workes of Satan shall be destroyed in them altogether in the time appointed by the Father the Quakers may as well say because the Saints are not now in glory therefore Christ hath lost his end in dying What we have said to this both in Christs satisfying for soules whereby he presents them perfect as to justification as also his destroying at death the whole body of sinne when they enter into a perfect state of glory will shew the vanity of his second plea for though we be not perfectly holy in our selves in this life yet we are perfect as to justification and compleat in him Col. 2.10 and though the Saints be not compleatly holy at present yet the day is comming when they shall even the time appointed by him that dyed for it and purposeth to present us spotlesse at his comming so that Christ loseth not the end of his comming Mat. 5.28 opened As to his third that Mat. 5.18 not one jâ—t or tittle of the Law shall passe till all be fulfilled which he brings to prove perfection in the Saints thus First It is evident that he that is there spoken of in v. 17. as fulfilling the Law is the Lord Iesus I came to fulfill it and that was solely and alone the worke of Christ both as he was the accomplishment of Prophesies in the Law or Booke of Scripture as he was the substance of all shaddowes in the Law ceremoniall and as he in Person did exactly as Mediator performe all the duties of the Law Morall that so by his obedience many might be made righteous What is this to prove perfection in the Saints because Christ fulfilled all righteousnesse 2. But the naturall and proper sense of this Text is clearely another businesse Christ is speaking here that the Law or the word of command and prophesies shall stand good and sure the word here is interpreted in the repetition of them Luke 16.17 not one jot shall fall so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one tittle shall passe from the Law it shall stand good and entire in it selfe Christ is not speaking as if the Law should be compleatly fulfilled and obeyed by us it shall stand in its force and authority notwithstanding that I am come yet I came not to destroy it but to continue it in its truth entirenesse and authority like that Rom. 3.31 Doe we then make voyd the Law through Faith nay we establish it And that Isay 40.48 repeated 1 Peter 1.25 the grasse withereth and the flower thereof fadeth but the Word of the Lord abideth for ever And what a non sensicall reason is this to prove that the Saints are perfect here and doe perfectly fulfill the Law because the Law shall not lose a tittle of its authority and entirenesse Rom. 8.4 opened 3. His third plea to prove the perfection of holinesse in this life is Rom. 8.4 that the righteousnesse of the Law might be fulfilled in us To which we answer First The Apostle here ver 1. is speaking of justification there is now no condemnation to them that are in Christ Iesus Ver. 3. he layes downe whence that freedome from condemnation flowes and tells you that what the Law could not doe in that it was weake through the flesh God sending his owne Sonne in the likenesse of sinfull flesh for sin viz. by a sacrifice for sinne or to satisfie for sinne condemned sinne in the flesh that is when man could not be justified by reason that sinfull flesh could not satisfie the Law God sent his Sonne to satisfie for sinne that so the righteousnesse of the Law might be fulfilled in us So that though we personally cannot and could not performe it yet through our union with Christ being dead with Christ Col. 2.20 quickned with him Ephes 2.5 we have his righteousnesse fulfilled in us Thou wilt fullier understand that this place is meant of the righteousnesse of Christ satisfying and fulfilling the righteousnesse of the Law and so made ours by our union with him if thou consider these observations 1. It is no where said in all the Booke of God that the righteousnesse of the Law is fulfilled in this life in any Saint as to inherent holinesse nay the contrary is here asserted ver 3. the Law was weake through Faith As also Rom. 3.20 that a man is not justified by the workes of the Law c. 2. It is Beza's note that the righteousnesse of the Law might be fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of us or by us 3. Is not this to goe about to confirme justification by inherent holinesse against which you have had such undenyable proofe 4. What is this but to build up the old Popish notion of justification by inherent holinesse 5. If any shall thinke that latter expression who walkes not after the flesh but after the spirit shall tye this fulfilling of the Law in us to sanctification we referre him to the first verse where the same words are used and yet they are onely layd downe as a description of the Persons to whom there is no condemnation as they are layd downe also as a description of these persons that enjoy the fruite of that glorious worke of Christ fulfilling the Law and satisfying it So that this Text onely holds forth the satisfaction of the Law by Iesus Christ to be made really ours by our union with him as fully as if it had been performed in our owne persons But as to justification by inherent holinesse or perfection of it in this life we have fully proved the contrary Lastly He tells us we looked upon it as a strange thing that Farnesworth should say No uncleane thing can enter into the Kingdome of Heaven When as that which we say is no such thing but a challenging of Farnsworth his ignorance of the Gospel that he can see no consistency with these two A Saint cannot be perfect here And no uncleane thing can enter into the Kingdome of God Is this to count the Scripture a strange thing or is it not Farnsworths grosse ignorance that he knows no way of entring into glory unlesse he be perfect before he dye Is he not grossely ignorant of the maine mistery of justification by the blood of Christ May not a man be in part uncleane by reason of the imperfection of his present holines and yet pure and spotlesse too as to
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