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
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
into him as brings him into the sin that shall not be pardoned must not be prayed for which is the sin unto death What hath R. F. more to say nothing but from misapplyed Scripture And he that acteth and doth righteousness is of God but he that acteth and doth unrighteousness is not of God as saith the Scripture Rep. But where he nameth none The Scriptures which he might guess at are 1 John 2. 29. and 1 John 3. 10. In the 1 John 2. 29. cleared former Every one which doth righteousness is born of him the Greek word for doing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical as if he should say he that makes a trade of righteousness not every one that stumbleth upon an act or two of righteousness but every one that is a constant practitioner of it is born of God In the latter whosoever doth not righteousness is not of 1 John 3. 10. vindicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God i. e. whosoever doth not make a trade of righteousness or godliness is not of God The Scripture saith not He that acteth unrighteousness is not of God neither there nor any where else Sin 's acting in the Saints doth not argue that they make a common practise of it Let them who make a trade of perverting Scripture and of crossing the minde of the Spirit constantly in almost every place they alledge examine whether they can be of God or no. They that judge the Saints for having sin-dwelling and acting in them not to be of God that is not to be Saints or born of God shall be judged themselves by the Lord for trading with Satan in his common shop and office of accusing the Brethren Section 29. WHat I noted touching J. Naylers denial of perfection of holiness to be reserved till after death R. F. calls Whether perfection of holiness be not reserved till death the Reader to see if there be such words so expressed by James in that page if not c. then let them take notice of my deceitful spirit Rep. 1. I would know whether I may not have liberty to put down the effect of his or any mans words though not just the same and so expressed Although very seldom I have done it yet R. F. could take this liberty himself and much more in his Epistle where he tells his Reader that I say Without the Scripture the word of the Lord could not be spoken or to that effect My words were neither so nor to such purpose as he would have them construed as if the Lord were not above his Scripture All that I said was this Christ teacheth us not to know any thing to salvation but what is in the Scripture Law and Testimony and my plain intent therein I have cleared before in this part of my Reply Sect. 10. 2. J. Naylers express words * Discovery of the man of sin pag. 28. are these I challenge you to bring one Scripture which doth say That Perfection and Holiness are reserved till after death What he propoundeth by way of a challenge I put down as his negative position denying in effect a Reserve of perfect holiness to be given into the soul at the instant of death and to be onely enjoyed in soul and body long after at the resurrection Justification perfect here Sanctification imperfect Perfection of Justification by a most perfect imputed righteousness we have as soon as we believe but perfection in all degrees of Sanctification we have not in life none ever had it till death and then they possess it in their souls ever after He that holds the Saints perfect fulfilling of the Law in all degrees of obedience and conformity to it in this life before death hath drunk of Antichrists cup and contradicts the whole tenor of Scripture and the experience of all the Saints mentioned therein so far as their state of holiness in this life is spoken of J. Nayler * Discovery as above gives the lye to them that say The righteousness of the Law is not fulfilled in this life in any of the Saints and thinks that Rom. 8. Rom. 8 3 4. vindicated by the scope and true sense 3 4. will patronize the Saints perfect fulfilling of the Law in this life which onely speaks of Christs fulfilling of the Law for us and in that nature of man which himself assumed If he saith Christ came for that end to fulfil the Law in the Saints and not in his humanity onely for them still the Apostles words and sense must be regarded and not J. Naylers The Apostles scope is not to prove the Saints Justification by Christs enabling them to fulfil the Law which is J. Naylers scope in pleading for perfect Holiness in this life but to comfort against the want of perfect Holiness which is ever wanting while sin dwells in us What is the comfort this that the inherent sin of our natures is not imputed we who believe are absolved and set free from the guilt and punishment of it by the law of the Spirit of Life that is in Christ Jesus Ver. 2. that is by the perfect holiness of Christs humanity reckoned to us A necessity of which appears ver 3. The Law could not justifie any that have sin in-dwelling That which the Law could not do not that which the Saints could not do as J. Nayler reads it in that it was weak through the flesh residing not in the Law but in the best of Saints here God sent his Son that is to justifie us from the guilt of our sinning-natures and how for sin by reason it sticks in us while we live he condemned sin in the flesh of Christ he kept sin from having inherency in Christs humanity And why ver 4. That the righteousness the word signifies the utmost which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could be exacted of the Law absolute holiness of nature as of life and death might be fulfilled in us he doth not say by us or of us that believe in him who all the time he was upon earth had a perfect nature for us and who walk not after the flesh which is in us but after the Spirit which is in us All along the intelligent godly Reader may see that this Scripture makes more against J. Nayler and his associates then for them For if flesh be in all that the Law would have to do with if Christ did not undertake for them and this flesh disableth both us from keeping the Law perfectly and the Law from justifying us our main comfort lays not in the measures of our Sanctification but in our perfect Justification by Christs fulfilling the Law without us and for us which fulfilling of all the Laws exactions for us is said to be in us because the application of it Rom 8. 4. cleared to us is by Faith which is in us and forasmuch as Christ had it for us in that nature of his which he assumed
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
Concerning Sin Section 19. TO this Section also R. F. is wholly silent where I had noted from discourse with some of them in Scotland That sin is not a visible enemy to a Saint Sin visible in and to the Saint contrary to Rom. 7. 23. And I may adde Psalm 51. 3. And my sin is ever before me Isa 6. 5. Wo is me for I am undone because I am a man of unclean lips They that see not their pollutions have no part nor lot in the work of Sanctification and they that see not sin as an enemy and their in-dwelling enemy are friends and in fellowship with it As any are more or less sanctified they have the less or the more to see but the more a soul is sanctified the more he sees his motes to be beams and the more visible and sensible is the body of sin and of death to him Section 20. WHereas I had charged them for saying All the children of light are called to judge them that say the children of God are found groaning under the burthen of sin which I called an arrogant assertion contrary to Rom. 7. 24. R. F. * Page 12. minceth the matter by a new distinction For groaning under sin whilest it is working out that may be but to say that the children of God groan under it all their life time it Sin groaned under while here by the Saints contradicts the Scripture Thus R. F. To which I Reply 1. The new distinction and new because not founded in Scripture lies here that he makes a difference between the time whilest the Saints sin is working out and their life-time For let us consider how long they are working out their sin or the Spirit for them and in them is that but a part of their life-time It 's a truth we teach that groaning under a legal bondage of guilt and curse and fears of damnation is but for a time Luke 1. 74 75. Rom. 8. 15. But when they are formed Saints and endued with the Spirit of Adoption then they groan and sigh and cry out under another bondage not of guilt imputed but of guilt deserved and of corruption felt as tyrannizing In what respect over the whole soul and body of a Saint in part i. e. in every faculty of the soul and member of the body there is some presence of sin with them all their days 2. What Scripture is it that our assertion of continued groaning under the body of sin and death in the Saints doth contradict R. F. quotes Rom. 8. c. 1 john 3. Rev. 14. but never a Verse in all these Chapters he hath to produce for evidence What shuffling is this and cunning craftiness whereby he lyeth in wait to deceive the simple with appearances of that which is not to be found If so be would put off Errors by whole-sale he may do it this way After this he throws dirt in the face of that Scripture Rom. 7. which I had said from ver 14. to the end was spoken Rom 7. 14. to the end vindicated in the name of the regenerate Here though Paul did cry out of the body of death he did not always groan and sigh as dissemblers and Scots do Rep. 1. If he did it not as dissemblers he groaned as a real Saint then the truth is granted at least seemingly 2. Must all be dissemblers that always groan and are sighing all their life time under the body of sin and death then Paul was one 3. Hath the Lord no real Saints among the Scots Grant there is a formality of groaning among the common people not for the body of sin but the sin of their bodies or meerly in imitation and out of custom which latter I could not but tax a little when I was there dare any condemn the generation of the righteous or impute that formality to the whole fraternity or society of Professors at large among whom God hath hidden ones and some who do mourn for the abominations of the Land and pollutions of the Kirk and would willingly come forth to more visible shame for all that is amiss in their Worship and Government Ecclesiastical were they not over-powered partly by in-bred self partly by their super-intending and super-extensive Presbytery R. F. answereth and asperseth yet further Paul did not groan in the name of all regenerate as thou says but spoke his own condition there Rep. 1. Grant he speaks his own condition from ver 14. to the end it is either as he is regenerate or as wholly destitute of grace but he doth not speak it of himself as devoid of grace for when he opened his legal state as yet unregenerate from var. 8 and 9 to 14. he speaks in the Preter tense or of the time past but from ver 14 c. he expresseth himself all along in the Present tense and time and therefore he speaks of the present state wherein he was at the time of the writing of that Epistle Now was he a Saul or a Paul then Was he Paul the Saint or Saul the Persecuter and Blasphemer Was he not then Paul the Servant of Jesus Christ Chap. 1. 1. And have we not the characters he gives of himself as regenerate Ver. 15. What I hate that do I. Ver. 16. I consent to the Law that it is good Ver. 17. It is not I but sin that dwelleth in me where he divides his qualities into two sorts or kindes as Ver. 20. Ver. 18. To will is present with me Ver. 22. He speaks of his inner man and of his delight in the Law after that renewed principle Then he cries out Ver. 23 24. of what he sees and hates Now no man that is unregenerate can truly hate sin as sin which he did nor hath he two contrary principles in him all over of grace and sin nor hath he a will present with him to do a spiritual good action nor hath he an inner man the new man to delight in the spiritual law of God nor doth he feel the universal warring law or power of sin in his members as Paul doth Paul therefore speaks of himself as now he is at present regenerate yea he gives the account of himself as such and therefore he lays forth the estate which is peculiar to the regenerate and common to one and other as they are such more or less But saith R. F. Paul did not always groan under that body of sin and Law in his members but witnessed a Redemption from it for which he thanked God that made him more then a Conqueror Rep. 1. The Apostle writes of the present constant frame of his Spirit to see feel sin hate it and groan under it 2. The Redemption that he witnesseth and giveth thanks Rom. 7. 25. vindicated for ver 25. was first that the guilt of this in-dwelling sin was not imputed there being no condemnation to him nor to any in Christ Jesus which priviledge cap. 8. 1.
better then two in the Bush a little of their own within them far beyond all Christs righteousness without them although we call for the witness within them that will not suffice they must have the ground-work of their justification within them as well as the evidence nay some work within shall be ground and evidence too or they fly off and will not believe till they see and feel but groping in the dark lose themselves in the wilderness of self-fulness and sufficiency 7. Head of their Scripture-contradiction Concerning Regeneration Section 27. I Had noted what they say He that believeth is born of God without Scripture and yet witnessed in Scripture contrary to James 1. 18. and 1 Pet. 1. 23 25. which Regeneration by the Scripture promise not onely bear witness of a new birth but saith also it is wrought by the word of truth the word of God the word that is preached which was never without or besides much less directly against but always according to the Scripture both as the Apostles preached it and others after them and their written doctrine R. F. * Page 15. returns me in a retorting way as is his wonted maner this for an answer If thou was not blind thou would see that thou contradicts the Scripture and not they that attributes the work of regeneration and the new birth to the Letter which thou calls the word and so therein denyes God who begets by his own will by that word which liveth and abideth for ever which was in the beginning with God and was God Rep. 1. Gods essential will and the free act of his love and good pleasure is the primary impulsive cause of his regenerating a soul 2. Christ by his death purchaseth the grace of regeneration and by the power of his resurrection applyes it 1 Pet. 1. 3. 3. The Spirit of the Father and the Son comes with the Scripture-promise and quickneth the soul to believing and by believing of the word of truth which at the beginning R. F. acknowledged the Scriptures to be and at that instant the believing soul is as Isaac conceived and formed a childe of promise a believer and a new-creature together by the word of grace which the Spirit useth as the external means of regeneration yea he carrieth the word and voice of the Son of God John 5. 25. from the ear to the heart and makes them hear and live That part of the Scripture which is pure Gospel is the ministration of the Spirit as of righteousness and life 2 Cor. 3. 8. 4. They that speak of a regeneration such as the Scripture helps them not to know and obtain speak wildely of it as J. Nayler in his new piece * Love to the lost page 34. treating of the new-birth he tells his lost creatures There is the old man and a new man but he doth not say there are two contrary qualities in the same regenerate soul lusting one against the other as the Apostle describes their state Gal. 5. 17. He saith * Page 35. Nicodemns knew not the new birth though he loved Christ He did not know the maner and mystery of it before his coming to Christ but if he loved Christ before it was a fruit of the new-born-seed of grace or spiritual principle for even J. N. confesseth as is the man so are his works and as is the Tree so is the fruit And I may adde as is J. N. so is his Book and his his love to the lost for if the man may be known by his writing he may haply know as little of the new-birth as Nicodemus did though he would be a great Teacher in our Israel Some may say he speaks * Love to the lost p. 35. of a Promise as well as a power that puts off the old man with his deeds lusts and affections but if you mark it it is to them who remain in the seed of God and it in them he doth not say the new-creature hath a promise that it shall remain although the Scripture saith it shall Joh 15. 16. 1 Joh. 2. 27. Well if he holds but to what he saith That all who remain in this seed and it in them hath the Promise I would have R. F. ask him whether it be the Promise that begets the new man which helps to put off the old if it be we shall finde the new man quickned as the old man crucified and slain by a word of promise in several places of Scripture scattered The word of promise serveth to regenerate and begin the work as well as to preserve nourish and maintain the regenerate man in his state He that shuts out Scripture from being Christs organ or the Spirits instrument and means of Regeneration it had been better for him he had never known the Scripture or written a word about it 8. Head of Scripture-contradiction Concerning Sanctification and its Perfection Section 28. I Had noted from a little conference with them in Scotland That sin dwelleth not in act where Christ reigneth Sin dwelleth and acteth in the Saints Rom. 7. 17. opened This R. F. defendeth as true though never so contrary as I hinted in my book to three as many more places of Scripture Rom. 7. 17. It is not I that do it but sin that dwelleth in me sin is doing as well as dwelling it will not be idle and in whom in Pauls heart where Christ reigned Gal. 5. 17. The flesh lusteth against the Spirit and Gal. 5. 7. cleared the Spirit against the flesh and these are contrary one to the other in whom in the Galatians the sons of God in whom considered in their better part Christ and Grace reigned yet they could not do what they would they could not be so gracious as their regenerate part would have them nor yet so sinful as their unregenerate part would have them Here is sin active enough and yet its force is broken that it cannot reign where Christ reigneth but there it dwells and remains very troublesome to a good heart Rom. 7. 23 25. Rom. 7. 23 25 explained I see another Law in my members warring against the Law of my minde and bringing me into captivity to the Law of sin that is in my members here is action and passion too here is fighting and scuffling a continual conflict Sin in the Saints is no sleepy habit it will be plotting using stratagems striking and serving it self and its own turn as ver 25. With my flesh I serve the Law of sin sin is very active in the Saints when so officious to its self and its own ends What weapons think you will R. F. finde for defence of the Tenet none spiritual I dare say but carnal and weak as followeth * Page 15. Where Christ reigneth the body is dead to the acts of unrighteousness because of sin being destroyed and the Spirit is life because of righteousness living and ruling Rep. I suppose he refers in this
since their departure nor need I I have Paul and other Pen-man of the holy Ghost to assure me it was not before The word in the Text is Spirits not bodies nor souls continuing in the bodies of just men made perfect and that is enough to me 2. For conviction of gainsayers and confirmation of the weak I might call to minde the sayings of several Saints before Christs coming and since who have had no other faith nor perswasion but that while they were here sin remained with them and within them and till death parted their souls from their bodies Christ parted not sin perfectly from their souls What will R. F. say to that cloud of Witnesses Heb. 11. who while they lived lived by Faith and when they dyed ver 13 they dyed in Faith not onely in respect of a heavenly countrey but that what they felt not the moment before they should be in sensible possession of the moment of and the moment after dissolution Then as Samson slew more at his death then in his life so Christ would and did give them a perfect revenge upon their old enemy sin and all the roots and remnants of corruption What will R. F. say to old Saint Jacob who on his Saints experimentally imperfect death-bed makes this confession Gen. 49. 18. I have waited for thy salvation O Lord. Salvation as to perfect sanctification being yet to be finished at death And what to precious Saint David 2 Sam. 23. 5. who quieted his heart with this on his death-bed that God had made with him an everlasting Covenant c. although things were not perfect in his house nor heart for then he had been perfect I speak still of perfection in all degrees in the discharge of his relative family duties but that he was not And were any in the New Testament as perfect in sanctification before as at and after death doth Paul for himself and the Saints speak of any more then the first fruits of the Spirit Rom. 8. 23. doth he not make mention of his and their infirmities ver 26. which are not onely afflictions but sins if not Rom. 8. 26. opened to know what to pray for in every prayer as we ought be a sin but so many ignorances and defects in prayer and duty which ought not to be in us are sins There ought not to be any sinful infirmity in us yet there are and will be do we our best Let R. F. hear what our English Saints have acknowledged at the instant of death or immediately before I am drawing on a pace to my dissolution said M. Bolton famous for piety hold out faith and patience your work will quickly be at an end His work of holy faith and patience was not at an end before his end his death Our English precious Jewel who by his Popish adversaries confession in his life was an Angel though in his faith as they deemed an Heretique immediately before his death he brake forth into these words Christ is my righteousness Father let thy will be done thy will I say not mine which is imperfect and depraved Our dear Countreyman M. Deering hath this farewel Poor wretch and miserable man that I am the least of all Saints and the greatest of sinners c. And again If I were the most excellent of all creatures in the world if I were equal in righteousness to Abraham Isaac and Jacob yet had I reason to confess my self to be a sinner Holy M. Bradford How oft doth he subscribe in letters to his friends either an Hypocrite or a very painted Hypocrite or The sinful John Bradford for the same man or person as he writeth in one Letter which describes and compares the old man and the new man a little better then Ja. Nayler in his Love to the lost may be called always just always sinful Even men perfectly justified are not made perfectly holy according to his faith and experience which as to this case is the same in all Saints while living here and hereupon when he hourly lookt for the Porter to open to him the gates to enter into desired rest from the very molestations of indwelling sin and was every moment expecting the executioner to dispatch him in a letter to his dear Fathers Dr. Cranmer Dr. Ridley and Dr. Latimer he is bewailing his unthankfulness and hypocrisie clear he was and sure of justification and heaven yet sensible of the remnants of corruption As also M. Philpot who leaped for joy when his martyrdom was at hand yet cryed for mercy against his present unthankfulness and unworthiness And if we look abroad instances are pregnant and plentiful I shall mention onely two or three one in Germany Melanchthon who not onely complained that old Adam was too hard for yong Melanchthon but continued in a sense of his sinful corruptions to his dying day confessing himself at last to be a miserable sinner So did blessed Calvin in France as appears in his last Will and Testament I close up with that noble French man Philip de Morney Lord of Plessis though he died with full assurance of a house not made with hands c. yet he put up this request a little before his death Lord make me to know my sins to weep for them to detest them and to have them in execration These with thousands like them have so believed in life and spoken to this effect at death that when their bodies and souls were parted and at that instant they should be perfected in holiness they felt it not believed not it would be before that time R. F. * Page 16. hath another exception Heb. 12. 22 23. In the present tense they there spoke and not in the future Rep. He that knows any thing of Grammar may well question whether R. F. understands himself or what is the difference between the present tense and future in the present Tense they there spoke who spoke There is but one Paul or some other Pen-man that wrote the Epistle by the dictate of the Spirit and he speaks of believers already come to mount Zion c. and to the Spirits of just men made perfect before he wrote the Epistle The word for made perfect in the Greek * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Participle of the Preter Tense or time past not of the present nor did I say it was of the future onely what was a Truth then is now a Truth that Saints living in their bodies in imperfection of holiness have relation to and communion as hath been shewed with Saints living out of their bodies i. e. the spirits of just men made perfect A third exception R. F. hath against the simile I used sin is as the wild fig-tree thou sayes rooted in the joynts of a stone wall and when the wall is taken down the stones cast asunder body and soul separated then is sin thou sayes pluckt up by the roots as the roots of the fig-tree not before
Rep. This illustration of a light-some ancient writer * Epiphanius seems to dazle R. F. till he staggers again and swaggers twice or thrice against me for mentioning it Once he chewed upon it before * Page 13. out of its place and tels me thou hast no proof for thy saying but thy policy and that is contrary to Scripture Psal 37. 37 38. Mark the perfect man c. for the end of that man is peace But the wicked shall be cut off and the transgressors shall be destroyed together at their end as he reads them but according to the right reading viz. But the transgressors shall be destroyed together the end of the wicked shall be out off nothing will be found in these two verses contrary to or differing from what I held out by that simile for we have marked the end or death of many perfect or sincere Saints mentioned before and it was found to be peace their warsare then being at a ful period when they dyed as while they lived they had perfect peace with God by their perfect justification in Christ so at their death they had a full harvest and reward of peace such shall be the end of every upright soul Isaiah 57. 2. He shall enter into peace they shall rest in their beds each one while he lived walking in his uprightness This perfection of integrity and sincerity they have who have respect to all Gods commandements though no absolute conformity Sin continues in Saints Saints continue not in sin to them nor do they continue in sin though sin continueth in them till death As for the wicked it is not so with them in life they continue in the state love and practice and under the power of sin and when they dye their end and reward is to dye the second death with the first both the wages of sin Twice afterward * Page 16. doth R. F. let fly against me for the above mentioned simile Thou subtile Serpent and Scotch Politician how hast thou wrested the Scripture and By this thou hast manifested thy Scottish policy and Antichristian deceitful spirit and to be one that would uphold the kingdom of the Devil in people and so art an enemy to Christ and his work Rep. To all which I say no more but the Lord rebuke this reviling Spirit in R. F. my work is not to attend his ink-horn terms but what he pretendeth to from Scripture against the continuance of sin in the Saints during their abode in these vile bodies * Page 16. The Apostle saith that the word of the Lord is quick and powerful so is not the letter of the Scripture to divide asunder soul and spirit joynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4. 12. Here Soul and Spirit is divided by the living word and the ground of sin shaken at the roots and rooted out of such before their souls and bodies part asunder Rep. If I should deal with him at the weapon which he useth against me it were enough to ask But doth the Apostle indeed say expresly the living word is quick and powerful or findest thou these words the ground of sin shaken and rooted out of such before their souls and bodies part asunder in that Scripture and tell him he belieth the Apostle c. but I have not so learned Christ Better language there is a surer way of arguing then barely to word it the weapons of our warfare are not carnal but spiritual and mighty through God to cast down strong holds Mis-interpretation and mis-application of Scripture is a strong hold for error and delusion I shall first discover the true and genuine sense of that Scripture agreeable to the scope and then R. F. his mis-application and false inference from thence 1. The right and genuine interpretation is to be drawn Heb. 4. 12. cleared in its genuine sense from the context as high as Chap. 1. on-wards By the word of God Heb. 4. 12. is meant his word spoken and his word written and spoken according to what is written Chap. 1. ver 1 2. God in these last days hath spoken to us by his Son while he was upon earth What word was spoken Chap. 2. 2 3. That which concerned great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him And Chap. 3. 7. the word written is quoted out of Psalm 95. wherefore as the holy Ghost saith To day if ye will hear his voice Withal Chap. 4. 2. it is clear that the word preached according to what Christ preached and to what the holy Ghost hath written of Christ is the same with that he mentioneth ver 12. For saith the Apostle unto us was the Gospel preached as well as unto them in the wilderness and in Davids time but the word preached did not profit them c. This is no other then the declarative word of God which declaration made by Christ and by his Spirit in the Scripture and by preachers from and according to the Scripture is First quick or lively no dead letter though the Pen-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or many preachers thereof be dead long since and though many that heard the Gospel heretofore be now dead yet it hath as much life in it self as ever Secondly 't is powerful of constant efficacy and operation even to the ransacking of consciences searching of hearts and to the critical discovery of thoughts and intents of the heart it is proved to be so ver 13. because God By the context whose word it is is omniscient hath all things before him with the face upward and therefore by the Scriptures and by his Ministers as by his Son by whom in these last days he spake first he can and doth discover and lay open the hearts of all men c. Of all men I say where the Gospel comes i. e. of those that believe not as of those that believe for that is the scope of the 12. ver as by its immediate connexion and scope with ver 11. appeareth Let us labor therefore to enter into that rest lest any man fall after the same example of unbelief For the word of God is lively in its effects c. It is and will be a swift witness against unbelievers and quick to their condemnation a favor of death unto death in them that perish as it is and will be a swift witness for believers and quick to their consolation a favor of life unto life in them that are saved To understand by the word of God here Christs person is not sutable to the context from the beginning of the Epistle Heb 4 12 and 13. compared and vindicated from 1. indirect glosses nor to the scope and this sense being brought to set aside the Scripture and the preaching upon it and from it is therefore to be suspected and waved Others
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
the institution end and use during our corporal eating and drinking of them at that Supper of the Lord. The word which I used in the Concrete Spiritual he turns to the Abstract Spirit and thus clamors me * Therefore it is thy reason is so weak that saith The bread which you break although it be bread in the nature and substance yet it is Spirit in the institution c. What blasphemy is this to say that the Spirit is in the bread which is natural in the substance Here is a Papistical trick indeed Oh horrible delusion Rep. 1. I brought not 1 Cor. 10. 16. or any reason from thence to prove the bread to be material and outward though I could as above I have from the 11. Chap. but to shew it was not carnal in R. F. his sense set in opposition to the spiritual institution end and use For that which is appointed by Christ to be used for signification and assurance of many a souls interest in and communion of his natural body and blood broken and shed upon the Cross that is not meer carnal bread and drink But the bread and wine is after Christs institution to be so used as Paul admonisheth the Corinthians and not to be abused and profaned i. e. used in a common maner as if it were but ordinary bread and wine and had no special signification and end stampt upon it That natural body and blood of Christ which we remember in the Supper as broken and shed at his Passion was and is a true natural body then on earth now in heaven and yet it was and is spiritual food his flesh meat indeed his blood drink indeed there is no sweeter no better there 's none to that So the bread and wine is truly bread materially wine and yet withal in the Lords Supper it is Christs body and it is his blood How significatively a spiritual memorial of Christs death and a pledge of what Christ is to us that believe in him dying for us 2. This man R. F. coyneth phrases and then fathers them upon me The Spirit in the institution and the Spirit is in the bread and would make the world believe he were as ignorant of Popery as of true Protestant Doctrine The Doctrine I held forth according to Scripture was and is in professed opposition to all Papisticall tricks and devices touching the Lords Supper I said the bread as the wine was so and is so in its nature and substance but spiritual in the institution end and use And I adde neither Christs Institution nor the Ministers Blessing doth transubstantiate them or turn them into the natural body and blood of Christ as the Papists imagine after their consecration They do not say that I know the Spirit is in the bread nor did I ever so express my self in preaching at Edinburgh or elsewhere and what I wrote there * page 20. is to be seen and read of all men yet more then this of confused stuff would R. F. in his return to the Agreement of 42. Ministers * Contradiction of the Quakers so called p. 16. make the world believe he can produce under my hand and the hands of other Preachers in that City Had his mistake * See page 18. with the marginal not been onely in a letter of my name to put e for a it were a very venial offence but to refer as he doth to my whole name except that letter is a most impudent forgery But to return to the Pontificians this they hold Popish Transubstantiation a blinde dotage The body of Christ is corporally under the shew of bread and the blood of Christ is substantially under the colour of wine as if the accidents or qualities of roundness redness or whiteness could be without the subject and substance of those creatures and as if Christs natural body and blood for substance could be there and neither be seen felt nor tasted and as if Christ had laid down the qualities of a true natural body and were in moe places then one at once with many such blinde dotages this is to make a very carnal Supper of it indeed Hence it is that they maintaining in words onely and with fire and faggot not by any Scripture rightly understood nor sound Argument from thence the real corporal carnal presence of Christ we protest against them as Antichristian And so must we enter a protestation against R. F. and men of his way to be yet more mysteriously Babylonish For the grosser Papists speak broadly and make a nullity of the Lords Supper by their feigned Transubstantiation and carnal-corporal presence but these speak subtilly and nullifie it by transforming of the Institution and spreading the Lords Table with another cloth as it were and as will more appear anon while we hold up the Ordinance according to Gospel-primitive simplicity and do maintain upon sufficient Scripture-grounds both the outward and inward matter and form of the Lords Supper with the spiritualness of the Institution and the truly-spiritual presence of Christ with his own ordained signs who in relation to them and to his own promise and his peoples faith is there as at Baptism Matth. 28. 19 20. Lo I am with you c. by his Spirit to quicken confirm and seal up our communion with himself as crucified for us Hence The benefit of the Lords Supper it is that the Churches of Christ and every true believer active in his faith have found it and do still experience it to be a faith-strengthning conscience-refreshing soul-comforting love-increasing sin-mortifying salvation-assuring Ordinance although they have not always a like sense of his presence But to cast off this Ordinance and call it a carnal invention as R. F. hath done for want of expected assurance at the participation of it is a rash fruit of unbelief and proud impatience and to call us Deceivers * Page 20. for keeping to the Institution which remaineth firm in it self while it proves ineffectual to many an unworthy communicant is to hide himself in his self-deceivings Finally to cry out Oh horrible delusion is to cast a mist before others eyes that they may not see where the jugling and the jugler lie close together For what saith he further The Kingdom of God consists not in meat and drink but in righteousness peace and joy in the holy Ghost and in that Kingdom wheat-bread and red wine is not the souls food but the precious blood of Christ Rep. 1. Where the Apostle speaks of the choice things wherein the Kingdom of God consists viz. righteousness c. Rom. 14. 17. he is not treating of bread and wine at Rom 14. 17. vindicated the Lords Table but of meats and drinks which Jews and Gentiles made a difference about ver 2. One believeth he may eat all things another that is weak eateth herbs He was the stronger Christian who found his liberty to eat of all things i. e. all creatures appointed for
natural and bodily food He was the weaker who confined himself to some particulars as onely lawful viz. Herbs c. This Scripture of the Apostles preferring righteousness c. before meats and drinks is impertinently and sinfully alledged to contradict the observation of the Lords Supper wherein he will be remembred by the use of natural bread and wine till his second coming 1 Cor. 11. 26. As oft as ye eat of this bread 1 Cor. 11. 26 cleared and drink of this cup for natural substance the same with other bread and wine but for signification and assurance different ye do shew by such a use and participation the Lords death till he come That clause till he come and others of his coming are usual in the New Testament to denote his second and glorious coming visibly in our nature If I will that he tarry till I come c. John 21. 22. So shall also the coming of the Son of man be Mat. 24. 37 39. Even so come Lord Jesus the voice of the Bride and of John echoing to Christs Surely I come quickly Rev. 22. 20. 2. Although wheat-bread and red wine be not souls food alone and by themselves yet stampt with the Lords Institution his word of promise This is my body This is my blood with his word of command Do this c. and this done in faith accordingly in and by them Christ doth feed our souls If the sacred signs of the Old Testament had this significancy and excellency that in respect of what was represented by them they are called spiritual meat and spiritual drink 1 Cor. 10. 3 4. Manna was appointed to feed the faith of the Fathers and Water out of the rock to refresh their soul-faith surely the blessed signs of the New Testament come not short of such spiritual significancy and excellency which they have not from themselves but from Christ the institutor and ordainer of them who will and doth make them souls food instrumentally because he thereby and therewith gives forth himself to be their assured food and nourishment But saith R. F. * Page 20. for a close He is my meat and drink and food for my soul to feed on and for such as are in him John 6. who is the bread of life Rep. But how he doth not tell us onely he saith it is so and I wish it be so and that he doth not feed upon ashes nor that a deceived heart doth lead him aside nor that a lye be found in his right hand I 'm sure it is in his tongue or pen who shall say or write Christ feeds not souls by wheat-bread and red wine 1. It is a true exposition of John 6. which we hold up against the Papists that all along that Chapter Christ speaks not of the Sacrament called the Lords Supper consisting of sign and thing signified outward and inward matter but onely of his natural flesh and blood given and shed for all that eat and drink him spiritually or by faith which daily they may and ought to do Believe and thou hast eaten as was Augustines counsel and encouragement of old to the Christians in his time 2. It is a proud and disdainful practice altogether to reject the use of wheat-bread and red wine or any fruit of the vine frequently as a help to memory faith love and all the graces of the inner man especially by fresh remembrance of Christs death in the application of the signs to be strengthned in believing our interest and propriety in him that we may feed the more strongly upon him and live chearfully by faith every day and hour By this time me thinks I hear James Nayler crying out of divisions about the form * Love to the lost pag. 43. of the Lords Supper which the worlds Teachers and Professors are all out of and have lost and the power also and then spreading his new cloth that I hinted at before as some wet napkin over a Corpse so he over his new Communion Table and then sets on his new-transformed Supper and what 's that Hear if you can and read without their trembling but in true fear take notice of his horrible delusion For the sake saith he * Pagâ— 45. of such who are lost in this thing and troubled in minde concerning it what I have James Naylers transmutation of the Lords Supper received of the Lord that I shall declare unto you which all shall witness to who come to partake thereof as the truth is in Jesus Christ If you intend to sup with the Lord or shew the Lords death till he come let your eating and drinking so oft as you do it be in remembrance of him and in his fear that at death you may witness to the lust and excess c. If this man were not lost himself could he write thus wildely falsly impudently or minister such a miserable comfort to a troubled minde Why where will the poor lost simple soul say is the fallacy wildeness impudence The fallacy in this that by eating and drinking as oft as you do it he meaneth your ordinary meals of Breakfast Dinner or Supper for so he expresseth it Page 43. This was to be done at all seasons when they eat and drank The wildeness in this For the sake of such as are lost and that at death you may witness to the lust and excess The impudence in this that he saith He received it of the Lord and to avoid excess and of becoming reprobates in the faith it was * Page 44. that the Lord Jesus commanded his Disciples in eating and drinking to shew forth his death till he came And this was that the Apostles received of the Lord and so practised till he was come to them and then * Page 46. they continued it for their sakes who were weak in the faith to whom he was not yet appeared What His colourable Reasons dis-colouâ—ed colour will the lost simple soul say hath he for all this He hath something surely to set forth his new dish First He thinketh * Page 43. this Lords Supper was done and instituted by Christ as they sate at meat and did eat Mat. 26. 26. Mark 14. 22. But must it therefore be confounded with every ones common ordinary meal That Supper which he instituted a new was if Luke 22. 20. be consulted after the Paschal Supper and Paul saith 1 Cor. 11. 25. after he the Lord had supped yea after he had risen at the end of the Paschal Supper John 13. 2. he took a towel washt his Disciples feet sate down again ver 12. and had given the dipped sop to the Traitor who upon the receiving of it went immediately out ver 30. and came in no more But now Christ and his chosen ones are alone they not having removed the Table the Lord enters his Sermon John 13. latter end with Chap. 14. 15 16. and having taken bread and then the cup he either prayed
cannot prove what thou hast said Rep. 1. Neither do my words sound as if I jeered nor was it my sense nor do I mis-report their practise 2. The proofs I shall give will evidence the truth of the charge They stand in an evil cause who being convented before magistrates deny the Scriptures to be the word of God disturb the Churches in their publique worship and that sometimes on a solemn day of humiliation All this did J. P. last summer in Essex at Cogs-hall yea and that without quaking and fear witness his challenge of him that had preached witness his question to the magistrate when he was bidden pull off his Hat why he did not bid him in the Pulpit pull off his Cap witness his skipping up the Table before four Justices of the Peace placed at it with his back towards them in the room where they examined him after the publique work was ended pretending he should be heard the better witness his denyal of the Scriptures to be what they are the word of God neither regarding what was held forth to him from Hosea 8. 12. what God hath written is his written word c. nor from Prov. 30. 5 6. Every word of God is pure c. Adde thou not unto his words c. Again that is standing in an evil cause not to own and confess the Scripture to be a Rule to walk by when called to such an acknowledgement before the magistrate this William Dewsbery and Hen Williamson would not directly afford to Judge Windham when he askt the question but put it off another way as their maner is and that Discovery of persecution in Northamp pag. 12. without fear or due respect of the Power ordained by God for they would not stand uncovered till their Hats were taken off R. F. may shoot out his arrow against me Stop thy mouth deceiver and take in thy slander again but it will light upon his own pate or he thinks to answer all with what follows The Lord makes the righteous as bold as Lyons but it cannot be applied here when men will be silent in a good cause and bold in a bad one There is a bad Lion as well as a good the roaring Lion that goes about seeking whom he may devour and that first by seducing the minde to error and then come forth the effects of bodily shaking falling to the ground and roaring as lately at Witham in Essex hath been visible and audible enough The late Teachers hereabouts some of them have been so bold as they will not give over till they knock down people as Butchers do their calves although one of the last that came by name Will Dewsbery was against such violent dealing The boldness of J. P. lately in Colchester Castle is legible enough in Print * Fruits of a Fast p. 5. 6. c. What a bold falshood is that to say our Intent was to ensnare him and bring his body into bonds or that we were gathered against the truth a bold calumny That the four Teachers as he names them of Independent companies are all Parish-Priests a bold lye as is that which followeth that I spake to the Rulers in the publique place thereby to stir up their spirits to persecute The chiefest passage which I had in my Sermon none of which he heard reflecting upon this Sect was occasionally taken up by reason of his interrupting our work viz. that in stead of the term Quakers henceforth they may be stiled Church-disturbers That this was plotted among the Priests and gathered Churches to appoint meetings to insnare the innocent is still more impudent our meeting on a solemn day of seeking God was designed to bear witness against their errors to strengthen the hands of one another in the truth and to preserve the innocent in the way of truth but for insnaring it was far from our intendment the Lord knows nor did we know that J. P. would be there till we met But all these passages with his bold Letters to the Justices after his Commitment and to the Judge after the Assizes and his bold entituling his Book The Fruits of a Fast the Lord hath rebuked after his bold undertaking a Fast of his own for many days together in the aforesaid Castle and therefore I say no more but the Lord rebuke all those of his way by this warning piece though if it be his will I desire not one of them should perish either by death or by imprisonment Section 24. Section 24. 25. THey deny as I noted from their Books all them that deny Quaking and one saith Moses was a Quaker and yet they think it scorn to be called Quakers R. F. who was concerned in this seeing of all that I have read it is he that expresly affirmeth * A return to the Priests about Beverly page 14. Moses was a Quaker hath not a word for reconcilement what I noted therefore must stand with the rest of their Self-contradictions as a Testimony against them 10. Head of Self-contradiction Concerning growth in Grace Section 25. HEre I observed their witnessing as they say of the Saints growth and the time of their pressing after perfection and weighed it with their exclamations against those who deny perfection of degrees and affirm sin to dwell in the Saints all their life time R. F. cunningly asks me * Page 29. Art thou offended that we witness the Saints growth and the time of pressing on to perfection but hides from the Reader the contradiction that follows The time of prossing after perfection is not the time of perfect attainment by their condemning those that deny perfection of gradual holiness in this life For they that are yet to grow further are not at their full and perfect growth and if the time of this life be but a time to press after perfection it is not the time of the Saints attainment to those degrees which at death their souls are filled withal And if they that witness a time of pressing on do not therein cross nor contradict the Scripture as R. F. acknowledgeth and I acknowledge that their witness doth not cross us why then will they by their acclamations of some here already perfect and without sin both cross us and contradict themselves 11. Head of Self-contradiction Concerning Forms of Religion Section 26. WHereas they pretend against all mens Forms and are against Gods Forms of administring water-Baptism and a Bread and Wine-Supper yet they take up a Form of keeping on the Hat a Form of words Thou and Thee c. All this R. F. passeth over as having said enough to the latter at least in a Pamphlet of a sheet that he entituleth The pure language of the Spirit of truth where also he defendeth nakedness or some mens going naked in these times as a figure and sign of their nakedness who are naked from God and clothed with filthy garments all this upon supposition if the Lord bid them