upon his Justice and he must not let his Justice fall though the creatures righteousness be lost and the sinner fallen so low cannot give life to this poor sinner upon the terms of his father Adams covenant in innocency And if Gods infinite grace his peculiar electing-love findes out another way of life and the onely way of salvation for the way of works by a meer creature as to preservation of Gods image and communion-life is lost and as to salvation i. e. recovery of a lost life that is not to be found by the invention of men or Angels this way that God himself findes out or makes discovery of is in so just and righteous a way that he lays the foundation of the covenant of grace in the satisfaction of a righteous Surety the Son of God the Lord Jesus Christ who was not bound to pay the forfeiture or principal for himself nor was he bound to become man or assume our nature but upon supposition of Gods decree he voluntarily undertakes the office and work of redeeming and saving the Elect fallen with others thereupon he stands obliged to assume their nature in which onely he could obey and suffer and he doth assume it for the persons the children of the Election Heb. 2. 14. for their sake and on their behalf according to that Scripture And having taken their nature upon him he is made under Section 1 is the law deeply now in debt for their sakes all which he pays actively and passively and by the meritorious satisfaction given now to Justice accepted by grace at the hands of such a Surety he obtaineth eternal redemption for Gods chosen But I ask of R. F. Why must Christ the Surety pay the Elects debt of obedience to the Moral Law in all perfection of nature and life if they did not owe it How came they to be so indebted if their father Adam was not under the debt broke and run away among the trees of the garden and left them under the obligation wherein he was before he turned bankrupt 5. That whereof every man hath some reliques written in his heart that Adam in innocency had as a perfect bond and obligation written perfectly in his heart But every son of Adam hath some reliques of the Moral Law and ten Commandments with the ingredient rigor of attendant condition and effects of a covenant of works written in his heart viz. That he ought to have a God and a worship and that suteable to the Deity with solemn time for worship and the characters of the second Table are yet more legible in every mans heart with impressions that produce the effect which the Apostle speaks of Rom. 2. 14 15. the work of natural conscience that tells him of an obligation to his Creator and excuseth or accuseth in matter of fact as he acteth according or contrary to the light of the Law written in part upon his stony heart and afterwards perfectly upon Tables of stone these forfeited reliques are given back of Gods common goodness and bounty to mankinde and as the remains and ruines of a stately fabrick they demonstrate what was once standing in beauty The best light in men without the new birth carries them to the repairing of this fabrick by works although that way Gal 1. last to life is shut up and kept as by the flaming sword impassable after every mans best endeavors But when the children of Adam are laboring after life in the way of their working as the condition and cause of life it is strange they should not know what stock their father had in his hands nor upon what terms he and they stood in with God I wish it be not the scope of R. F. and J. N. with others as is the Papists design to extol Adams state in innocency above a covenant of works not to magnifie the grace of God but as holy and blessed * Expos upon Ecclesiastes pag. 163. Mr. Cotton saith to derogate from the grace of Christ Object 1 James * Discovery of the man of sin pag. 23. Naylers Objection is of no force against what I have argued for The covenant of works saith Do this and live but he had the life already while he stood in it and so it was not to be obtained by working He had it while he had it upon condition of working it should have been continued to him upon that condition Life once lost in that covenant for want of working or for bad work cannot be obtained again by the parties themselves that lost it yet if men will be doing for life God permits them to go on and let them see at last how they have lost all their labor as well as their life Object 2 But the Law was added because of transgression which if it had been before the transgression could not have been The quite contrary is more clear if the Law had not been before the transgression viz. of Adam Adam had not been under transgression for what is sin but the transgression of the Law 1 John 3. 4. And it was added not to the Gal. 3. 19. cleared transgression but because of transgressions sins were now multiplied in the world and men would neither charge the first sin nor the last nor any upon themselves as they should to become sensible of the need of the promise and of him to whom the promise of salvation was primarily made therefore the Law was as a glass held before them to shew them their spots and it came with an arrest to self-justifiers as to this day it will come to be clapt upon the backs the consciences of transgressors Object 3 But why stood not Moses by the Moral law J. N. tells us That Law which was given to Adam was Thou shalt not eat of the Tree of knowledge I suppose he means for an absolute prohibition of eating Adam had not but a liberty of eating of every tree that excepted which no where in Scripture is called the covenant of works That was but a positive branch of the Moral Commandment for tryal of his love to God and of his obedience in one kinde but to stand obliged to all kinde of obedience answerable to the written Law with the tag as the Martyr called it at the end of the point death and the curse attending the first transgression is no less then a covenant of works and as hath been shewed and proved as such a covenant was onely then made and entred with all mankinde Object 4 Is R. F. his reason * Page 12. any better Adam had not the Law in which the ten Commandments were given for it was written the Law with the ten Commandments several hundred years after Adam and not given to him in paradise therefore he was not under that Law and Covenant of Works Answ 1. The Law with the ten Commandments is more then the Law of the ten Commandments Although no Law but the ten Commandments was written
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.
enlarged to others as to himself shews also that in the latter part of the seventh chapter he had spoken of every true believer and in the name of every sanctified regenerate soul And Rom 8. 1. cleared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7. 14. cap. 12. 20. cap. 8. comes in with an Inference There is therefore now no condemnation c. the Inference is double and strong therefore now or now then as the Geneva Translation hath it now is not here an adverb of time but a note of inference as therefore or then conjunctions gathering up the Argument before which use of the Greek language R. F. understands no more then Thomas Lawson * An untaught Teacher c. p. 25. who would have Pauls inference Rom. 7. 25. So then to imply a condition and disposition which he had passed through then it was so and so and Rom. 8. 1. But to declare his present condition upon which mistake Th. Lawson triumpheth in a supposed Antithesis or opposition of time So then who is not blinde may see But now who hath an ear may hear Whereas the words Rom. 7. 25. So then in the Greek * are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Adverbs of time at all there or in any place but two conjunctions rational-collective or gathering up the reason and setting down the conclusion that he and all the regenerate have matter of thanksgiving and Gospel-humiliation together of humiliation that sin in him and them will be sinning of thanksgiving that grace in him and them will be serving the Law of God And the words cap. 8. 1. Now then or therefore now are as So then conjunctions rational also gathering up the reason inferring and concluding That if such as are under the conflict have matter of thanksgiving as humiliation and if they have the law of the minde a sweet frame of Grace wherewith they serve God while with the flesh or unregenerate part they serve sin therefore now or now then it followeth upon good Section 20 reason and by force of Argument That neither he nor they who are in Jesus Christ are in a state of sin and condemnation but are delivered from the Law i. e. the rigor curse and domination of it though not from the direction and rule of it cap. 7. 6. For Secondly he witnesseth that the victory was begun in him over the power of sin and that sin did not reign and though it remained in him and them yet they walkt not after the command of it but after the commands of the Spirit Constant groaning and perfect justification with sincere sanctification may and do stand together It is from the question what R. F. addes Such did not commit sin 1 John 3. 9. and then not always groaning Rep. They groan for that which always is in them though they have ceased the trade of sin they sigh in their warring with it and that it so easily besets them and presseth down This is my confusion and condition R. F. saith That I grant the children of God from their new birth do put off the body of sin as to guilt and reigning power and yet we are easily beset with it and hence he draws forth a most sophistical Syllogism against me it may be ere he is aware Where sin so casily besets and presseth down it reigns But it easily besets and presseth thee and you Scotchmen down that are in the filth of it And therefore you let it reign in your mortal bodies contrary to Romans 6. Rep. 1. As to the form of his sophistry I except against it for the fallacy of four terms by foisting in so and that are in the filth of it quite altering by augmenting the conclusion I held forth from Heb. 12. 1. which was Heb. 12. 1. vindicated this Sin easily besets them God 's children and presseth down by the remnants of filth Now 't is one thing to have sin easily beset by its filth which is the case of Saints and another to be so beset and pressed down as they that are in the filth of it which is the case of the un-sanctified Saints have remnants of filth in them but are not drowned over head and ears in the filth of sin 2. Let the conclusion be taken as I gave it from the Apostle and I deny his major or first proposition Where sin easily besets and presseth down and so easily that is by the remnants of filth it reigns he it reigns not say I for it reigned not in Paul and in the godly Hebrews and yet it did easily beset them and the very remnants of filth was a burthen and pressure to them if they had not been a grievance sin had reigned the more grace there is the more sensible the soul is of every weight The word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is gross heavy burthensom and troublesom which being upon a mans back in a journey makes him stoop or hinders him in a race every lust is clogging and where the roots of all are there are many to beset us if it be but the inordinate love of the creature of honor riches pleasure or excessive cares of this life they are every of them a weight upon our spirits and where they are felt as weights and groaned under with the whole body of sin sin reigneth not if it doth we must indite all the believing Hebrews but that we will not at R. F. his pleasure 3. As to his minor or second proposition He must better know me and all Scotchmen before he will have ground to indite us for being in the filth of our sins neither sanctified Scots nor English are in the filth though filth be in them Let me go for a poor sinful wretch and worm as I am I pleaded not my own condition before but the Saints now I must break forth with the Apostle and give thanks that I know my self to be a sinner and that as I have perfect victory in my Head so that I now my imperfections in part and have a sense of these weights and a sight of this encompassing Enemy in-dwelling sin which yet we are exhorted to get free of the very presence of it as much as fast and as far as grace shall enable and hereunto I strive according to Gods working in me Oh that it were more mightily As for that R. F. alledgeth and addeth * Page 13. 1 John 3. 3. vindicated of the hope that purifieth even as Christ is pure 1 John 3. 1 2 3. The Apostles words are not in the Preter tense that a childe of God hath purified himself or done his work perfectly here but that it is his constant daily work he is not therefore fully cleansed as to his sanctification while he liveth but he goes on with his best endeavors in the strength of faith and hope in Christ to be made like him in perfection of soul and body-holiness when he appears What hath R. F. done
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
in the Old Testament and in the New the same yesterday to day and for ever He that followeth the Apostle as he followed Christ and followeth the Prophets as they spake and wrote by the Spirit of Christ doth the same thing 7. Reason Seeing we are not under the Law but under Grace the Spirit of Christ is our rule and guide Rep. This is added to no good purpose but still to contradict the Scripture and to blot it out from being a rule For Râ—m 6. 14. cleared 1. Albeit true believers are not under the Law in respect of its ceremony curse rigorous exaction and domination yet they are under the direction and rule that it holds forth and that as they are regenerate Rom. 7. 25. With the minde that is the regenerate part I my self saith Paul serve therefore am under the law of God So again 1 Cor. 9. 21. Vnder the Law to Christ as the rule of holiness and righteousness is dispensed in the hand of Christ and for obedience with a Gospel-frame of spirit unto Christ 2. When the Apostle saith We are under Grace he singleth not out a Sect of men called Quakers unknown in his days but he intendeth all true Christians and their condition under a covenant of Grace not Legally but Evangelically administred having the Spirit of liberty to lead them from under the dominion of sin to the obedience of Christ according to a written word or rule What if the vail be upon the hearts of unbelieving Jews 2 Cor. 3. 15. because they own not the Son of God and Son of the Virgin to be the Messias is the vail therefore upon my heart as R. F. reasoneth Yes because thou setst up Law in stead of Gospel Rep. I wish he well understood what it is to set up Law What 't is to set up Law instead of Gospel in stead of Gospel It is not onely to set up Jewish ceremonies and Typical shadows after Christs abolition of them as the Jews endeavored but to set up all or any act or work required in the Law or word of God whether done in natures strength or by moral abilities or by the Spirits strength to be a mans justifying righteousness before God this is far from what I urge and press when I plead for Moses writings c. to be a standing rule to direct to Christ and to direct in a way of sanctifying righteousness when a soul is come to Christ But we witness the glory that exceeds c. but thou art ignorant of that Rep. I confess I know that glory of Gospel-ministration which the Apostle speaks of 2 Cor. 3. but in part but this I know that when our Lord appoints men constantly to hear Moses and the Prophets as writing of him and as giving out the same rules for Faith and Holiness which himself gave he that shall take men off from attending their writings according to their true scope seduceth and draws off from Christ And as ignorant as I am I can see to the end of that which is abolished which is Christ the end of the Law for righteousness to every one that believeth and I can see that he that believeth not in the same Christ which Moses pointed at believeth not at all or but in a false Christ yea with half an eye through the same grace I can see that he who takes not Moses writings as he wrote of Christ and makes them the rule of his faith and maners and also refuseth the writings of the Prophets to be the like rule he doth more then implicitely refuse the writings of Christ and of the Apostles from being a rule also R. F. * Pag. 4. therefore holding to the first contradiction That the Scriptures are not a standing rule may well pass on to a second That they are not a more standing rule The Scriptures a more standing Rule then visions c. then visions and revelations as I had collected from Luke 16. 31. If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead The reason hereof is strong rising from the dead which is of the same nature with visions and revelations Matth. 27. 53. may be counterfeited as we finde 1 Sam. 28. Moses and the Prophets were extant in the volume of Gods book and their authority is owned among the Jews to this day and it is so authentique that when either particular Jews have been or the Nation shall be converted to the Lord they presently adhere to it as to their Rule so the Apostle prophesied 2 Cor. 3. 16. when it any poor Jew or rather 2 Cor 3. 16. with 14. opened collectively when the people and children of Israel the ten Tribes with the two Shall turn to the Lord the vail shall be taken away which is now upon their heart in the reading of the Old Testament that is of the books thereof The books and writings of the Old Testament stand and shall still abide at their conversion though the old administration of the Covenant of grace is abolished and they shall be their Rule together with the books of the New Testament which they will then understand own and imbrace as more certain to them then if one rose from the dead not in a faigned but real way Hence it is that Christ after himself was risen as others with him and appeared called his disciples to the Scriptures and opened them unto them Luke 24. 29. yea he urgeth his own death and resurrection that it ought to have been so And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself This made their hearts burn within them ver 32. when as the rest were cold at heart through fear at their first sight of Jesus supposing they had seen a spirit ver 37. Let visions and revelations be never so certain yet the Scriptures quoad nos as to us are a more standing Rule Why they are not so in R. F. his judgement and others we shall know by his reasons 1. Christ saith in Matth. 11. 27. No man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son not the Scripture but the Son will reveal him here revelation is the surer rule of knowing God Rep. If I should deal as rudely with R. F. as he with me Matth. 11. 27. vindicated I should not onely say the assertion is thine not the Lords but therefore thou art a liar and accuser of the Lord but I will not exchange words I will prove him to be what he would fasten upon me He that sets the Son of God and the Scriptures at distance belies Christ accuseth the Lord R. F. doth thus by his Parenthesis not the Scripture but the Son his conscience will draw up the conclusion one day Again he that grants one part of truth and denieth another part wrongs the truth
light yet he is not to be called or accounted as low as some of his workings are But we honor adore and magnifie him as God Christ and the Spirit above his gifts who worketh but such common works though we put them not into his own place nor lift up that natural or common light into the room of a Savior 3. He that witnesseth not Christ and the light of the Spirit of which witnessing he boasteth above the natural light which is given to every man and above the common light though supernatural which is given to some men doth not witness Christ and the light of the Spirit home and close according to the Scriptures Christ as Christ the Lords anointed anointed above his fellows is above all his gifts which he bestoweth on men not onely as he is God viz. natural and common gifts but as he is Christ viz. peculiar and saving gifts And the light of the Spirit is either that which he is essentially with the Father and Son which is above all created and conferred light as high as God is above the creature or that which he gives now the light which the Spirit giveth he giveth in a common or in a saving way There are but natural and common instincts and lightnings of the Spirit and there are special peculiar and sanctifying The God-head and person of the Spirit is more above all these his gifts then the heavens are above the earth This is to witness Christ and the Spirit according to the Scriptures What light R. F. hath about the Spirit the Reader may discern by what past before in the seventh Section But to make good my Charge at the entrance of this I noted from G. Fox that speaking of every mans light he tells all that would know the way This is the true teacher and the Light within is life the Light in Scripture is death Contrary as I said to Ephes 5. 8. Jer. 10. 14. c. For 1. Grant there is some truth in every mans light or as Vniversâ—l light teacheth not the way of salvation Rom. 1. 8. it could not be imprisoned yet it is not the teacher of saving truths That which is but every mans light teacheth the true way to life by a mans own works but it teacheth nothing of the way truth and life that is of Jesus Christ dying for sinners The Ephesians and all the Gentiles were left in the dark for all that natural teaching and the Jews and every man left in a brutish case notwithstanding their natural wisdom I say brutish with that Scripture in Jeremy because the brute beasts are not more below the natural reason of man then the natural minde and reason of every man is below the light of the new creature 2. Grant again as I did in my former piece that the light of the Scripture-law and bare Commandment is death sentencing the transgressors of it to death yet there is another kinde of light mentioned revealed promised and shining forth in the Scripture called the light of the glorious Gospel and Salvation-light which if it be always death to G. F. or R. F. it is because they are among them that perish All that R. F. in defence of George Fox returns me is Where thou art offended at him for saying the Light of Christ is life it is but to manifest thy envy against the truth and thy contradictions to the Scriptures for the Scripture saith Christ is the light John 1. 9. And he is the life John 14. And such as follow him the true light are led out of darkness error and deceit into the light of life John 8. 12. Rep. 1. I was offended at G. F. and am now at R. F. for defending the offence which is this That the light within every man is said to be life in opposition to the light in the Scriptures which he calls death whereas there is no light to bring men to life and glory but it is taught in the Scriptures 2. The light given to all men John 1. 4 and 9. as I said above is indeed the present life of rational creatures and among men but what is that to the life of communion with God in grace and glory 3. The light of life or Salvation by Christ a Mediator to lead such as by grace follow him out of darkness is not known by the remnants of the old creation-light much less can that old creation-light lead into the redeeminglight of life although men follow it never so close and hard at the heels 4. To equal every mans light as if it were for kinde the same with the choicest light of the Saints is to contradict the Scriptures 1. This do all of the Sect. And 2. this doth R. F. 1. The mouth of them all may be heard speak in one Pamphlet * To all that would know the way to the kingdom Printed Anno 1655. pag. 17. to this purpose They will not endure the distinction of Natural and Spiritual and Special Produce one Scripture say they that speaks of a Natural light I can give them two or three if it may do them any good Rom. 1. 21. When they knew God Rom. 2. 14 15. They do by nature the things contained in the law c. Which shew the effect of the law Written in their hearts Jude verse 10. What they know naturally Here is the natural light given to every man more or less this is the light in every mans conscience which is but Natural though they will not have it so called but we will call a Spade a Spade and no more It shall not be set off for Free Grace and the Saints Teacher and sufficient to lead to salvation c. Yet to this effect will they instruct the people * Pag 8. as above To you that tempt God and say Lord give us a sight of our sins you need not tempt God to give you a sight of your sins for ye know enough c. Praying to have more light then what every man hath with them is tempting of God and other light then that it seems they know none or why must men stand still there and seek no further 2. R. F. in another Pamphlet * Light risen out of darkness pag. 19. hath this passage And here you lie ye proud Priests that say the Apostle did not say to every man Col. 1. 27. That Christ or the Light was in them for ver 28. it 's added Whom we preach warning Col 1. 27 28. vindicated every man and teaching every man Here he would level the light of the Saints with every mans light and with Christs person also Whereas 1. When the Apostle saith He warneth every man he doth not speak of every man that cometh into the world for never did every man live in one Age nor did Paul meet with half the men of the world in that Age. 2. The phrase every man in that place must be interpreted by the 26
and 27 verses every such man as is a Saint in one place and another where he came not yet perfect except in Justification that he may be presented perfect in Christ Jesus in holiness 3. Christs person with and by his Spirit dwelleth in every Saint with a light that never was given to every man that cometh into the world nor ever will be given 4. Though Paul preached to the world unconverted as well as to the Saints yet it was to bring them who were of Gods election among the Saints that they might be partakers of that mysterious light which they knew nothing of before But R. F. thinks if the Scripture make mention of every man it must needs include every man that is was or will be in the world therefore he addeth in the above-mentioned Pamphlet The Apostle saith to the Romans That as well as to them God hath given to every man a measure of grace Rom. 12. 3. And none shall be condemned for that Rom. 12 3. vindicated which they know not but for that which they know and do not obey Whereas here 1. By every man is not meant every man that cometh into the world but that cometh into the Church or company of Saints or whether in or out of the Church yet maketh profession of Faith and hath received some supernatural gifts in measure 2. It is a measure of faith the Apostle speaketh of not a measure of grace Faith may be taken there for knowledge of Gospel-doctrine and gifts flowing from that knowledge which may be in men that are not truly sanctified or endued with saving grace 2 Thes 3. 2. All men have not 2 Thes 3. 2. opened faith not so much as knowledge of the Gospel-letter nor the general assent to Gospel-truth as very Gospel much less that justifying faith which onely the Elect have 3. Every man that cometh into the world hath not that which is termed and is but common though supernatural grace i. e. gifts freely given in common to Hypocrites and Formalists as to the Elect and effectually called of Jesus Christ 4. Every man that neither hath true saving grace nor ever lived in times and places when and where God hath given common supernatural endowments will have enough to condemn him for that which he had in Adams loins yet standing and particularly for that which he knew in him but lost yea put it away by his voluntary disobedience in whom all have sinned Rom. 5. 12. Besides for not obeying Rom. 5. 12. opened that which he knows of God of good and evil as natural conscience dictates for God Every man who hath but every mans light will at last be condemned Rom. 2. 12. For as many as have sinned without law i. e. without the written word shall also perish without law i. e. by the law witness and judgement of their own consciences which is that we call the Light of nature the Law of nature or natural Light by good warrant from Scripture and reason that things should be called as they are But to proceed Section 10. TO call the light within them and which every man hath the word of God as they frequently express their natural impressions To you all this is the word of the Lord while as they will not have the holy Scriptures so called This as I noted is still to hold up Contradiction as to the whole Scripture so to that particular place in Isaiah 8. 20. whence I inferred That Light without Scripture Isaiah 8. 20. further vindicated is no light This passage R. F. stumbleth at in his Epistle and saith It comes as the rest of my sayings from the deceitful Spirit that guides me Rep. What doth he less then fasten deceit upon the Spirit of God as far as he can the Spirit of truth who speaks in that as in all the Scripture and guided me to write as I did If they speak not according to this word saith the Spirit there speaking of the Law and the Testimony written in books and tables it is because there is no light in them How Light without Scripture is no Light What clearer and truer inference from the words of the Spirit by the Prophet could I raise then this viz. Light though said to be saving Light without Scripture i. e. besides or not according to Scripture is no Light Men may R. F. His reasons to the contrary in his Epistle dissolved call it light and light of life but the holy Ghost saith it is not so if it be not agreeable to Law and Testimony which is Scripture-light R. F. would fain disprove my inference thus 1. If light without Scripture be no light then I know not the light that was before the Scripture or Letter and so am ignorant of Christ the true light Rep. 1. It follows not for there was no light before the Scripture but what is now revealed in and by the Scripture 2. It is a learned ignorance to know no more in order to salvation then that which is in Scripture revealed The Lord give me and all his more of this learning 3. As the Spirit shews me by the Scripture that God did teach the knowledge of Christ to the Fathers before the Flood and after till Moses without a written Word so I know that all that light which the Patriarchs had concerning salvation and right worshipping of God through a Mediator was according to the Law and Testimony committed to writing in Moses time and since 2. R. F. objecteth By such a saying Light without Scripture c. I would not have God to be God and Christ to be Christ without the Letter of the Scripture Rep. 1. What an absurd that I say not malicious inconsequence is here 'T is as if one should have cavilled against Isaiah when he said To the Law and to the Testimony c. Why Isaiah if there be no light in them that bring not Scripture and that soundly interpreted according to the Spirits word thou wouldest not have God to be God nor Christ to be Christ without the Scripture The charge of R. F. is not against me but contradictious to that Prophet and to the Spirit For when God gives a written Law Doctrine or Rule and Touchstone to try even Prophets and Apostles Doctrine by he that shall speak things discrepant from this Canonical Word speaks as we say without book without ground or warrant without or besides and consequently against the Light of a Rule and against the Spirit that gave the Rule 2. God who was God from everlasting and much more before he appointed his minde to be delivered in writing Isaiah 8 20. farther cleared hath thus given out his minde in that written Text by Isa 8. 20. consult but the verse before When they shall say unto you seek unto them that have familiar spirits c. should not a people Gods people seek unto their God where should they seek him should they go to the
covenant with his Creature upon any terms but as there needed no mercy before it was broken so when it is broken there is judgement for the sinner without mercy It is the covenant made with Christ upon his satisfaction to Justice for others that he becomes our Propitiatory and Mercy-seat Many more Arguments might be added I conclude with this 5. and lastly The Levitical Law and all the old administration was a Testament and called the first Testament being the first disposition and discovery of free Grace but a covenant of Works is no Testament nor any where in Scripture so called for a Testament requireth the death of the Testator Heb. 9. 16. Christ of necessity therefore must die to ratifie the Will A covenant of Works exacteth death if it be transgressed but it is the death and blood of the sinner Under the Levitical Law the transgressors did not die but the beast died for the transgressor which plainly shewed it to be a covenant of Grace and gracious Testament wherein the death of Christ is accepted not the sinners as that by which all the Legacies of the Will and good things of the Covenant are both purchased and assured As to the Second particular noted in the beginning of this Section viz. That the Law which Adam had in innocency written in his heart was the moral Law this they deny and R. F. * Page 11 to back J. Nayler addeth for thy saying that Adam was under a covenant of Works and the same then canst not prove it Rep. What he meaneth by and the same I do not well understand it is well if he understands himself If his sense be that I cannot prove Adam to have been under a covenant of Works and the same with the Levitical Law which he holdeth to have been a covenant of Works I acknowledge it is against my judgement and conscience ruled by truth to confound the covenant of Works and of Grace together I have even now disproved the Levitical Law as no covenant of Works for the substantial matter and living form of it and therefore cannot speak daggers or contradictiously say That the covenant which Adam in Innocency was under was the same with that which true Believers of the Old Testament were under If his meaning be that I cannot prove Adam to have been under a covenant of Works and the same which is contained in the moral Law or ten Commandments given on mount Sinai and written in Tables of stone I shall premise a few positions of truth Positions of truth about the covenant of Works in Adam and the Moral Law and then produce a few Arguments for the Affirmative The positions I premise are these 1. Adam was created in the image of Gods goodness holiness justice c. Gen. 1. 27. else his nature had not been perfect Eccles 7. 29. 2. The covenant of Works is a covenant of Goodness Holiness and Justice as is the Commandment moral Rom. 7. 12. ordained to life by the keeping of it but found to be unto death after the breach of it ver 10. 3. Adam stood and fell as a publique person representing all mankinde that were in his loins Rom. 5. 14. 4. The condition of his standing in life to eternity was by the strength of that image of God given him in creation to do all that was written in his heart and to obey any particular positive precept of God as it should be revealed to him 5. The Moral Law contained in the ten Commandments may be considered abstractly and nakedly in the matter or as clothed and formed with circumstances 1. Abstractly It is a bright beam of Gods holy good and righteous Nature and Will and the Idea or express representation of that which was perfectly written in mans heart in the time and state of Innocency 2. As clothed with circumstances and so it is either inservient to Adam standing and his fallen posterity that would rise and stand in and by the covenant of Works or subservient to Adam and Eve and the Seed of the woman Gods chosen who being fallen as others were to be raised ruled and saved in and by the most free covenant of Grace The circumstances that make the Moral Law subservient to a covenant of Grace are 1. The Preface to the Precepts a free Promise so God began with Adam and Eve after the fall as with the Israelites Exod. 20. 2. Gen. 3. 15. 2. It is given in the hand of a Mediator Gal. 3. 20. Moses was the Typical Christ the true Mediator who because God loseth not his Justice in the covenant of Grace undertakes as a surety for some the Elect to pay their debt both forfeiture and principal the forfeiture by his Passive obedience the principal by his Active obedience for their justification John 1. 17. and Rom. 3. 31. 3. It is a directory and rule to true Believers as it is also in Christs hand guiding them by his Spirit for the ordering of their sanctification Mat. 5. from ver 17. to the end The circumstances that make the Moral Law serviceable to the covenant of Works made at first with Adam are the ingredients attendants and effects of that Law As 1. The absolute perfection of it 2. The maner of promulgation with thundering fire blackness darkness tempest sound of a trumpet terror of voice c. Exod. 19. Heb. 12. 18 19 20. 3. The rigorous exaction of all the debt at the hands of sinners with threatning of death Gen. 2. 17. and the curse Deut. 27. 26. 4. The tryal of the creatures strength as was that prohibition to Adam Gen. 2. 16 17. Exod. 20. 20. to restrain from sin 5. The discovery of transgressions Gal. 3. 19. increasing of wrath in the conscience Rom. 4. 15. and holding the whole world under guilt and some under the sense of a sinful estate Rom. 3. 19. 6. Although God in giving the Law with all these ingredients attendants and effects had Gospel-purposes to his true Israel yet that the Moral Law clothed with these last mentioned circumstances doth lead to Christ or to the promise of life by him it is onely Intentio agentis the scope of God to work by contraries not Intentio operis properly the work of the Law before Faith but what it doth work upon the Elect it is by accident as the Spirit by his effect of keeping them under bondage a while wearieth them out of conceits of self-righteousness c. that they look after Christ For the Moral Law is not contrary Gal. 3. 21. opened to the promise or so against the promises of God that it can forbid a Mediator or a pardon from another way though it provides none of it self nor so against them but that God can and doth provide a Righteousness in a Surety when the Debtor the Sinner hath none of his own and neither the Law nor Sin can put God besides his purpose 7. The Moral Law was so perfectly written in Adams heart
be esteemed as loss and dung Take Sanctification by it self it is of great excellency and use A good work done in faith by a person justified is better then all the glorious deeds of Pharisees and Hypocrites but bring it and all that all Saints can bring together before the tribunal of Gods strict Law and Justice for their justification in that Court and they and their works will be damned to hell for their inherent and adherent imperfections 7. In our Justification we have that perfect righteousness in Christ which as it is his is the cause and merit of our salvation and that gives a just right and title to the kingdom In our Sanctification we have the cognizance and badge of such as shall be saved and inherit the kingdom The former is the Ground why the latter the Evidence whereby we know we have the kingdom 8. In Justification we are meer Patients all along through the righteousness put upon us by Gods pure act and account In Sanctification we are after-agents i. e. after the first infusion of the Spirits new-born qualities being acted we act in the strength of Jesus Christ Although too many be willingly ignorant of these and such like distinctions yet they are necessarily useful to deliver people from natural Popery and artificial Babylonish Confusion in and about this great fundamental Truth of a Believing-sinners Justification Section 24. ANother piece of unsoundness in their Doctrine of Justification I had noted to be That they deny Peter to have been in a state of Justification when he denyed Christ contrary as I said to Christs Prayer Luke 22. 32. I have prayed for thee that thy faith fail not R. F. * Page 14. Peters fallings in carnal counsel to his master and of denial of him puts him not out of the state of Justification undertakes the defence of this unsound Doctrine of J. Nayler but how He challengeth me for bringing a Scripture which speaks no such thing now had my pen or Printer failed the words would have led him to the right Verse but he will needs out-face all with Luke 22. 23. which speaks of the Disciples enquiry among themselves which of them it was that should betray him as if I had quoted the three and twentieth Verse and not as I did the two and thirty and hence he compares Judas denial and Peters together with this groundless Aviso in this case See how blinde thou art was Judas in a state of Justification when he denied Christ and betrayed him no more then Peter was when Christ called him Satan Rep. 1. Here R. F. goes further then J. Nayler and shuts Peter out of a state of Justification not onely when he denied his Master but when his Master called him Satan so as by this addition one would think they hold That every act or sinful word as act of a Saint puts him out of the state of Justification or let honest men observe with what a shuffler I deal and suspect him in all the rest of his writings for this deceitful trick 2. Who will say that Judas was ever in a state of Justification Who but those that envy or extenuate the free grace of God and the fulness thereof will say that Peter was un-justified when he gave carnal counsel to his Master or when he denied him out of frailty and self-confidence 3. Let me judge the best of R. F. that I ought by Scripture-rule I must say this contradictious opinion of his ariseth from his ignorance and prejudice together of the very nature and state of a Believers Justification before God as may further appear by what followeth But after Peter had repented of his denial of Christ and wept bitterly upon his return and after he was united to the faith then Christ prayed for him Rep. 1. How confused cross and thwart this is to the Text I alledged Luke 22. 32. let my sober truly conscientious Luke 22 32. vindicated Reader weigh with himself First Christ saith I have prayed not I will pray Wo were it with Saints if Christs prayers did not prevent their repentance and tears returnings and unitings to the faith as he expresseth it Secondly The promise that his faith should not fail respects his very fall and Satans winnowing of him as wheat some grains of wheat or substance of the grace of faith there was then left in Peter as the effect of Christs prayer For either Christs prayer was heard or not if any say not 't is contrary to John 11. 42. I know speaking to his Father that thou hearest me always if it be yielded as it must be that Christ was heard not if Peter failed not but that he might not fail then Peters faith failed not totally or altogether howsoever it was shaken sifted or winnowed and if it failed not utterly he was in that act of Christ-denial in the state of Justification And hereupon is R. F. with J. N. detected for a contradictor of Christ and of his Scripture-pure and faithful promise Section 25. WIth much impudence J. Nayler had said The man of sin is discovered in them who say Believers are pure and spotless too by reason of imputation or covering of Christs righteousness For the denial of imputed righteousness and justification that way came from Rome and the race of Roman Prelates and Teachers that make up the man of sin Yet as impudent a Contradiction as it is to 2 Cor. 5. 21. R. F. * Page 14. will take part with it and tells me I wrest James Naylers words and make covers for the man of sin and by my policy go about to make Christ a sinner Rep. 1. Let standers by judge how I wrest James Naylers words who * Dâ—scovery of the man of sin p 28. 29. in answer to the Ministers of Newcastle brings them in thus expostulating May not a man be in part unclean viz. as they meant it through defects of Sanctification and yet pure and spotless too by reason of imputation And then he takes boldness to accost them Gods imputation of Christs righteousness no covering for sin but his covering of sin with this high language Here now you shew your confusion and I command you to shew plain Scripture for this without twining and tells them at last By their pleading for sin the man of sin is discovered in them Now how did they plead for sin as R. F. saith I make covers for the man of sin He that acknowledgeth impurity in himself and teacheth that sin is inherent in the Saints though it be not imputed must be censured by these men as a patron of sin or a pleader for it when as poor souls they little know their own hearts or what defilements are in their lips and pens and what wo attends such contradictious calling of good evil and evil good They call Gods good and gracious act of imputation of Christs righteousness a covering for sin this is to call good evil That it is
and may be so called a covering of sin is warrantable by Scripture Psalm 32. 1. with Rom. 4. 7 24. but to say it is a covering for sin and for the man of sin is to speak blasphemy against God and to say our pleading for Gods not imputing of iniquity or for his covering our sins is to make a covering for sin is with Antichrist the man of sin * Rev. 13. 6. to blaspheme the Tabernacle and them that dwell in heaven In this Doctrine of Justification they call evil good by attributing that unto outward and inward acts of a Believers holiness in all which there is some mixed evil which properly and onely belongeth unto the personal acts of Christs own finless obedience and sufferings in the nature which himself assumed to perform the work of Mediatorship J. Nayler speaks plainly enough for them all and for all the children of the man of sin * Discovery c pag. 27. â— Our walking with God in his righteousness is our covering from wrath you know not the covering of Christs righteousness and holiness in which whoever walk with God are covered from wrath Which walking with God he meaneth not of our living by faith in Christs personal actings and sufferings for us to our perfect justification from wrath and from the guilt of sin binding over to wrath but of our personal acts of righteousness and holiness wrought in us by Christ and his Spirit which although they be good as wrought by the Lord in us yet meeting with mixtures of defilement in the hearts of Saints as they are their acts are but filthy rags and no covering at all to hide our nakedness from appearing in the eye of Gods strict Law and Justice This J. Nayler or some in his coat hath much for discovery of the rottenness of their judgement in this case in a piece lately come forth * Love to the lost pag. 4. With him Christ his righteousness is freely imputed or put into the creature Again This righteousness is wrought into the creature in that obedience which is contrary to the will of the flesh Imputing here is all one with infusing to him Justifying righteousness and sanctifying righteousness is the same individual obedience which is pure Popery or impure Babylonish Doctrine More yet * Page 5. Your faith without his works will be little worth to salvation Christs works for us are onely of worth with the Father for our salvation Christs workings in us are not to be joyned with our faith in Christs works or obedience for us in the business of our Justification This latter is intended by him who by his Title pretendeth Love to the lost but by his baits and snares would hold fast some and carry others back into the wilderness witness his confounding of Justification Sanctification and Mortification * Page 15. The living Faith is never without works which works are Love Meekness Patience Mortification Sanctification Justification c. We grant a presence of works the fruits of the Spirit in the subject or person that is justified and these works are evidences of the life and truth of our faith the fruits are evidences of the tree but to put Justification in us with the fruits of the Spirit and to say as afterward * Page 51. he doth men are so justified as they are sanctified and mortified and no further is to deny Protestant Doctrine which is according to Scripture that who so is justified is justified semel simul once and together perfectly and for ever Heb. 10. 1 14. And to revive the old Popish Tenet of degrees of our Justification according to the degrees of our Sanctification and no further whereas we say and say truly men are not at all justified as they are sanctified Two Arguments against Sanctification as the matter of our Justification when we speak of the thing it self and not of its declaration For 1. That which is the price of our Redemption is the matter of our Justification or that thing which justifieth us before God and reconcileth our persons to God Now put all the degrees of all the Saints holiness together these are no part of the price of our Redemption but the blood and obedience of Christ alone is the whole and sole price and ransom Rom. 3. 24. Rom. 5. 19. 1 Pet. 1. 19. 2. That which is the immaculate Sacrifice for sin is that which is the matter and merit of our Justification But the Sanctification and Mortification in Believers is not the immaculate Sacrifice for sin Christ is the sole and entire Sacrifice for sin that is to expiate and take away the guilt and curse of sin by his perfect obedience and sufferings in his own natural body And therefore as that onely merited our Justification so it is the onely thing that properly and for its worth is imputed to our Justification Rep. 2. For R. F. to all it my policy to go about to make Christ a sinner is pitiful weakness in him For it was no How Christ was made sin or a sinner 2 Cor. 5. 21. cleared man or Angel-invention but the master-piece of Gods infinite wisdom to have his Son who knew no sin be made sin i. e. a sinner by imputation and a sacrifice for sin in and by his sufferings in the room and stead of sinners which could not have been if their sins had not been imputed to him but seeing their sins were imputed to him they are in that way of imputation made or reckoned righteous in Christ 2 Cor. 5. 21. What foolishness soever there seems to be in this way of our Justification Christ crucified as a sinner and for sinners bearing their guilt and curse is the wisdom and the power of God and a poor sinner justified this way is the object of the eternal unsearchable riches of Gods wisdom and grace or freest choicest favor As for that contradiction to Scripture which R. F. * Page 14. saith is seen in this our doctrine because it is said He was made like unto us sin excepted it is but in his imagination and something he must say to color over and hide his own gainsayings for that place Heb. 4. 15. and 2. Cor. 5. 21. are Heb. 4. 15. vindicated no ways at variance Christ was in all points tempted like as we are yet without sin so are the words to the Hebrews He yielded to no temptation He had no inherent sin to comply with a temptation He knew no sin as in the other Scripture yet was he made sin reckoned as a sinner tempted like a sinner deserted like a sinner yea accursed as a sinner the feelings and experiences whereof make him experimentally a sympathizing High priest and moves him to succor them that are tempted And his being free from sin of his own while he was tempted to sin as others and while he was charged with the sin of others frees us or justifies us from our sin
to civil honor required in Scripture R. F. * Page 2â— answereth Civility and Honor we own and knows to whom honor is due to whom it is not Rep. But who will believe him if none make it out by Argument better then he doth and if his practise be no better then his doctrine it is like to prove but poor honor and not such as the Scripture requireth 1. Saith he If I honor a proud man for his pride I dishonor God in so doing c. Rep. Who calls that calls from Scripture for honor to any for their pride and covetousness and oppression This is but a shift of R. F. Is not the ordinance of superiority in State Church Family set up among men to be honored and cannot men set up by that ordinance be honored but Civil Honor due to superiors they must be honored for their sins Sin we all know is a reproach to any person as to any nation But the relation wherein God hath set them above others is an honor to them put upon them by God himself and are not they to be honored as and so far as he hath honored them viz. as Magistrates as Ministers as Parents as Masters considered abstractly from their bad qualities and onely lookt upon in their place of superiority representing God and bearing his image of authority which though lost by the fall yet God hath given back in some respect to all men Hence the Rule 1 Pet. 2. 17. Honor all men all men as men not Beasts and some men as preferred by the Lord before other But saith R. F. 2 All men that are joyned to the Lord and walk in union with him and his seed I honor and love and this I speak in sincerity Rep. This is no demonstration of giving civil honor or knowing what belongs to it which was-by him at first professed Did R. F. not onely speak but act this in sincerity yet there is an ignorant simplicity mixed with his sincerity while he thinketh that love to Saints must exclude his love to other men and if he can love his enemies as he saith To all as men civil honor is a branch of love to be given to them that are not joyned to the Lord and walk with him though they be his enemies which of the martyrs refused to give civil honor to their persecuting enemies when called before them But saith R. F. again 3. To follow foolish idle fancies to worship men with cap and knee and flatteries as the Serpents seed do and which thou pleads for we do that deny and against it testifie Rep. Here he still mingleth the corruption of the act with the act as if they could not be separated If onely he denies foolish idle complements for insinuation sake and in a way of flattery that we deny also but to judge the honor of cap and knee taken by it self and given to men of place as inseparable from folly fancy flattery is to deny a part of that civility and honor which himself seemed in general to allow 4. How can ye believe that seek honor one of another and seek not the honor that comes of God alone Joh. 5. 44. Rep. As 't is a sin to be ambitious of honor among men and a compound sin to be careless of Gods honor while we hunt after our own and that by indirect means so 't is a duty to go one before another in giving honor Rom. 12. 10. yea 't is a duty and no sin to take the honor that God hath given to the place and relation wherein he hath set us Preferring of creature and self honor and to hold up that with neglect of Christ rather then take that honor which God gives to every man upon receiving of Christ is that which our Lord condemns in that place of John But suppose John 5 44. vindicated a Magistrate Master Parent hath not received Christ that Scripture doth not interfere with the fifth Commandment nor simply forbid receiving honor one of another but onely such as the worlds friends give and take upon a worldly account and not with respect to the ordinance of God who hath stated and ordered it where how by whom and to whom it is to be given and of whom it is to be received R. F. addeth 5. What the Scriptures do allow we do know without thy ranking together Rep. I had mentioned some Scriptures concerning civil Titles of honor given to Magistrates Ministers Fathers Masters which this man denies not but that the Scriptures do allow and he and others know but he doth not say he alloweth what he knoweth Now to him that knoweth what is good and approveth it not and makes not confession of it when called to it to him it is sin with greater aggravation I shall now unto the rank of Titles bring in a File of Scriptures for civil gestures of Reverence and due deportment of the body to know whether they will allow them or no and practise accordingly if not the whole File shall discharge against them another day for their pride negligence and contempt In Scripture we shall finde bowings of the knee and body of several kindes some from base fears as Sauls to the devil 1 Sam. 28. 14. some Gestures of honor some bad base and Idolatrous of base flattery as Joabs to David 2 Sam. 14. 22. Cushies to Joab 2 Sam. 18. 21. of Davids subjects to Absalom and Absaloms to them 2 Sam. 15. 5. Some of Idolatry such as Amaziah acted when he bowed himself to the gods of the Edomites 2 Chron. 25. 14. all these kindes we know if R. F. doth not and we disallow the practise upon such reasons though we approve of the history of the Scripture as true because they were against a Rule of Scripture but how by the way will these rise up in judgement against those that deny what is required by a Rule If some have bowed for wicked ends some to Idols some to devils how will they condemn the stiff knees and stout stomachs that will not afford it for the ends and to the persons which the Lord hath designed and marked out as honorable There Some civil and good maners are bowings of the knee and body which the Scripture makes mention of with approbation being agreeable to the Law and Rule of the fifth Commandment Such as that of Abrahams bowing to the heathenish children of Heth Gen. 23. 7. in a civil neighborly way And bowings to Rulers and Magistrates as Jacobs sons to Joseph Gen. 43. 26. 28. according to Josephs two dreams of their sheaves bowing to his and of the Sun Moon and stars making obeysance to him Davids bowing to Saul though a wicked man 1 Sam. 24. 8. as well as Mephibosâ—eths Abigails 2 Sam. 9. 8. 1 Sam. 25. 23. 2 Sam. 24. 20. 1 King 1. 23. Araunahs and Nathans bowing to David a good man and pious Prince Again there want not instances of respect and honor
Concerning Conscience and Laws Section 32. HEre I noted what they determine There must be no Law concerning Religion and yet thus admonish Rulers See that your Laws be according to the Conscience of every man By this I said it seems there is no Religion in the Conscience or else why should there not be Laws concerning Religion according to Religion as well as according to the conscience At this R. F. opens his mouth gives liberty to his Pen as followeth * Page 30. Thou deceitful spirit how hast thou wrested the words set down about the Law of God which answers his Justice and the light in the conscience which answers the Law of God which is perfect according to that in the conscience And then he desires the wise-hearted may read the Book which I have wrested The glory of the Lord arising shaking terribly the earth c. and the simple-hearted may take notice of my deceits herein made manifest c. Rep. That the wise-hearted may not believe every thing as the simple-hearted will if not helped with true information First I shall clear my self of a deceitful spirit in this allegation as in all that past before Secondly I shall discover the deceit of R. F. his words and answer as 't is jumbled here together First that I wrested not their words deceitfully will appear if I give them forth as they are in that Pamphlet * The glory of the Lord c. p. 14. more fully Therefore be awarned how you make Laws for all must be cut down with the sword of the Lord which is contrary to that in the conscience And that no Law be laid upon Religion for the Law is for sinners and transgressors c. Now if no Law be laid upon Religion because the Law is for sinners c. then either sinners have no conscience at all and then they contradict themselves who speak of a conscience in every man and that Laws must be according to that in the conscience as it follows in that page or else sinners have no Religion i. e. of no kinde and nothing to binde them from within which if they say they contradict the light of every mans conscience and consequently their own which teacheth something of a God and of a Religion also that that God which they own is to be worshipped c. Let us hear them again with patience See that your Laws be according to that in every mans conscience for the light in every mans conscience is of God That that in every mans conscience may witness your Laws else that in every mans conscience will witness against your Laws not to be of God Rep. 1. It is a truth the light which is light indeed and not thought only to be light in every mans conscience is of God but you shall have many men tell you my light gives me to judge thus and I think thus when 't is not light but darkness for which end to avoid this deceit Christ gives the caution Luke 11. 35. Take heed therefore that the light which is in thee i. e. which thou thinkest is light be not darkness 2. Granting that every man hath some light in the conscience which is of God so far as Magistrates Laws are according to that light that light will accord with the Laws witness for them at one time or other But what if the Magistrates Law be above the light that every man hath as is the Law of true Religion Christian and saving Religion suppose every such man who hath but an inferior common light beneath and below the light of the Magistrates Law doth witness against it not to be of God is it not therefore of God because a blind erring conscience who cannot see above his candle-natural light doth so judge of it not to be of God is it I say therefore not of God or must the Magistrate repeal those laws which accord with Gods supernatural light given him because the natural man cannot reach the understanding of them Such laws indeed as have persecuted prisoned crucified them who have suffered for the testimony of a good conscience if Rulers repealed them not God hath hewed down in all ages because contrary to the Law of God and to that which was and is in a sanctified conscience but the conscience of every man is not a sanctified conscience and therefore it may sooner oppose what is good in the Magistrates Laws then the Magistrates good Laws shall oppose any thing good in the conscience And hereupon it follows that the Magistrate is not to level his Laws with every mans conscience and light but he is to provide and encourage able Teachers who may by Gods blessing on their labors be instrumental to elevate the mindes and consciences of people to the understanding of that which is supernatural in the Law of God and of man consonant to that of God But what say these men further * Glory of the Lord c. pag. 15. Because there have been persecuting Laws Therefore be awarned of making Laws and that you have no Law concerning Religion but let Religion defend it self for whatsoever is not of God will not stand but will wither away but see that your Law be according to that in the conscience and then it will be against strikers c. Rep. Here is that which is wreathed and cross-shakled no law must be concerning Religion yet all according to that in the conscience I ask these men again Is Religion within as well as without if they say without then why condemn they us who are for the outward part of worship instituted by God if they say within then where is it seated every where but in the conscience if it be seated in the conscience as in other faculties then the Laws cannot reach the conscience but they will reach Religion also And again if Religion be seated in the conscience why should not laws be concerning Religion and according thereunto as according to the conscience seeing the conscience bindeth us to the observation of Gods Law and if the Magistrates Law concerning Religion be according to Gods Law the Law of the Magistrate and the Law of the Conscience will agree very well together for he is not a terror to them that do well but to evill doers yet his Law is for the defence of them that do well as for the offence of them that do ill it is the evil doer onely that is afraid of a good a righteous and a religious Law Secondly for the discovery of R. F. his deceitful answer consisting of truth and error jumbled together The Law of God saith he answers his justice and the light in the conscience which answers the Law of God which is perfect according to that in the conscience Rep. Here are two truths The Law of God answers his Justice and the Law of God is perfect but here are two errors couched withal 1. As if the Law of God had no more
perfection of light and holiness then is in every mans conscience And 2. As if the perfection of the Law was regulated by that in the conscience whereas the Law of God is above the conscience Gods Law above the Conscience of man both in its light and holiness and in its authority it being a Rule to the conscience from its superiority of light and perfection of holiness and hence I conclude 1. That if the Magistrates Law be according to the Law of God although it be above the present light of conscience it is neither against the holiness nor true liberty of conscience 2. It is one thing for the Magistrate to declare and ratifie by his civil sanction Laws made by God and Christ concerning Religion which are above the consciences of natural men and above the actual present light of some true Magistrates Laws not to be against yet may â—e above the light of every man Saints And another thing to enact Laws against the true light and principle of the lowest Saint or the meanest son of Adam this latter is unlawful the former warrantable and that which stands with Religion and a good conscience also their own and others But 3. What if his Laws concerning Religion be above the present actual or habitual degree of light that is in the Saints This may be supposed because sometimes the Light of the Magistrate may be elevated higher then the light of some real Saints discerning further into the minde of Christ and understanding his Laws better then many of Christs subjects in as much as he may be more eminently subject to Christs Laws then inferior persons doth the Magistrate sin in holding forth light so agreeable to the Laws of Christ I trow not What then may he compel all within the Nation or Commonwealth to come up in practise to his own light no neither Here the Rule of Equity must take place to forbear as he would and ought to be forborn in the like case forbear whom such as tenderly and Magistrates forbearance of whom and how peaceably dissent for want of higher light forbear how First in love to the Saints and to all men to the Saints thereby to draw them up to higher attainments and actings who are to make that use of such forbearance to all men thereby to gain them in who are of the Lords number to Jesus Christ and to maintain a lawful civil peace with all Secondly not without restrictions over those who deny the common principles of humane society disturb the outward peace of the Saints societies would have Magistrates make Laws onely to binde and manacle themselves from striking at offenders Blasphemers Gospel and Church-disturbers that so the strong man armed still keeping possession and holding men asleep in a carnal and sinful security may have his liberty by naughty and pernicious instruments to vent what he can against the Truth without the least outward check and controlment but however our hope and assurance is that his kingdom divided against it self cannot shall not stand Glory to the most Wise and Holy God Amen AN APPENDIX OF A Handful of ANIMADVERSIONS upon the Pamphlets and Practices of the QUAKERS 1. ALl their Doctrines are raised upon the ruines of the Scriptures Excellency and Authority Witness Thomas Lawson's challenge a Lip of truth opened pag. 7. That light is in the Scriptures prove that or tell me what one Scripture hath light in it He might answer himself from Prov. 6. 23. alledged in part by him page 45. The Commandment is a Lamp and the Law is Light Yet will he dare to ask again b Ib. page 10. How doth the Letter or Scripture shine and what is the dark place it shines in St. Peter will tell him c 2 Pet. 2. 19. That more sure word of Prophecy the Declaration of Gods minde in Scripture is as a Light suppose the light of the Sun darting its beams into a dark cellar so shines that Prophecy of Scripture in a dark place our hearts and mindes the darkest place in the world till enlightened by the Law and pure Commandment of God d Psal 19 8. Yet more bold is he in another Querie e Page 54. What Scripture hath God in it A man might without breach of charity conclude Light is not in Tho Lawson's heart God is not in all his thoughts viz. to fear and reverence him who vents himself in such a gibing and upbraiding way against the Holy Scripture of God Another Instance of Scripture-disparagement we have from Samuel Fisher in his Account of the Scorned Quakers f The scorned Quakers account page 20. Christ by his Light within shews you as in a glass your own faces c. as the Scriptures cannot do But cannot and doth not Christ as much by the Scriptures It seems not For in the Scripture saith he you may read the Right of things and what you should and should not be and do but the Light within is larger then that and of further extent shewing not onely the Right and the Law and what we should be and do but also the fact even what we do and are And doth not the Scripture the same Gen. 6. 5. Rom. 3. 9 10. c. to verse 19. James 1. 23 24. Well may these men be scorned if while they pretend to own and honor they thus scorn the Scriptures Prov. 3. 34. 2. Their corrupt Tenents are built upon false and novel-Interpretations Witness Tho Lawson his doctrine of Perfection which he bottoms upon his Gloss g The Lip of truth opened page 41. on 1 Pet. 4. 7. The end of all things is at hand What is this but Christ If he be the end of all things then of sin Taking it upon trust He is there meant by the Apostle when as he speaks of the Judaical state and worship more strictly and if it be understood more largely it is but as much as if he had said All things are coming to their end in a short time Another instance is Richard Farnworths endeavor h Truth cleared of Scandals p. 29 30 to avoid the dint of that place 2 Cor. 12. 7. and 10. where Paul after his Revelations and Rapture was in danger of being self-exalted and was sensible of his infirmities by feigning the man caught up into the third heaven to have been some intimate friend of Paul when as to the most ordinary understanding it appears the blessed Apostle in modesty speaks in the third person Ironically as of another yet really of himself The after-part of the story concerneth Paul it was He that had the prick in the flesh it was He that had the messenger of Satan to buffet him lest he should be exalted it was He that prayed thrice unto the Lord that it might be removed and to whom the Lord answered My Grace is sufficient for thee c. And therefore the forepart of the chapter story is to be understood of
following the Light of Christ in the conscience To inform the ignorant we teach out of Scripture that the new-birth is not wrought by our following work but by Gods preventing Grace casting the promise into the heart and quickning that seed by the in-coming of the Spirit James 1. 18. with John 3. 5. Regeneration is not acquired by our acts but infused of God by his will and power John 1. 13. That Again c Ib. page 21. Shew if ever any natural man did get power over sin and abstain from things forbidden throughout the Scripture When before he had asked By what is the new-birth wrought if not by following c. If a natural man may get the new-birth by following the Light of Christ in his conscience then he may by such an act of obedience get some kinde of power over sin and far sooner abstain from many things forbidden then ever get the new-birth thereby There is a two-fold power over sin the one by the restraining power of God called Restraining Grace the other by the special influence of Christ and his Spirit uniting himself to the soul and taking up his habitation in a Believer as in his Temple The natural man hath the former more or less and yet remaineth a natural man and in his natural state because he wants the latter Was not Herod a natural man Mark 6. 20. and so remained even while he heard John gladly and did many things Did not Paul while in his natural state following the light in his conscience abstain from things forbidden Phil. 3. 6. was he not touching the righteousness of the Law blameless Were not those Peter speaks of escaped from 2 Pet. 2. 18 20 the pollutions of the world through the knowledge of Christ yea clean or really escaped as by a common or inferior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work of the Spirit and yet were in their natural state first and last What wilful ignorance is in that Querie d Ishmael and his mother cast out p. 1◠Where is such a Scripture that the most eminent believer sins in any things This is subscribed by three or four of them as if they had never read or having read not regarded James 3. 2. or will not understand Rom. 7. 21. that not onely in all the good they do or would do evil by a tyrannizing law of the old man is present with them but in many things they all offend or sin And what affected blindness in that demand e The skirts of the whore discovered by Dennis Hollister page 19. Where doth the Scripture call it self the Word of God and to whom was it the Rule of Life Who please may read over the 119 Psalm once more and view the 40 page and then consult Gal. 6. 14. and view the explanation page 44. of this Reply and the Scriptures will stand right in his thoughts by Gods blessing and he be affected to them 7. Much of Mystical Babylon and Confusion is in their writings and ways They confound common and saving gifts we not onely distinguish them but divide them Common are in many persons where saving are not saving are in all the Saints but on some of the Saints many common gifts are not conferred They confound Justification and Sanctification We distinguish them but divide them not so but they are present to the same subject or person the believer although they are not the same Grace They confound the Price of our Redemption and the application of it by power We distinguish them and divide them not so but where one goes before the other follows after according to the riches of Gods grace and the unchangeableness of his Covenant in Christ There is enough in the fore-going Reply and in the third and fifth of these Animadversions for a plain demonstration hereof It may be hoped upon no weak grounds this Sect is acting one of the last parts upon the tottering Stage of the Romish Antichrist Never I conceive did any as these so masked and disguised servire scenae suit the present occasion and times for Romes advantage but it began and will end in their confusion 8. Their Doctrines and Practices end in Apostacy of the deepest stain and Blasphemy against Christ of the highest strain The experience of James Nayler and his Comrades give sad and dreadful proof hereof When the humane Nature of Christ is not adored for its self but as it subsists in the person of the onely begotten Son of God they give and take by their doctrine of God and Christ manifested in their individual flesh the same divine Honor which is peculiar to the person of Christ alone God blessed for ever 9. There needs no farther proof of their Scripture and Self-contradictions Their Blasphemies evidence the former and their Grandees giving one another the lye demonstrates the latter We had a notorious evidence hereof the last Summer at Witham in Essex After that a blustring fellow said to be one Hubberthorn had driven divers to quaking falling down and roaring out that the flesh might be cast forth by the Spirit as he said there followed him William Deusbery in his circuit and course and tells the poor people they were fools and beasts if they minded any such quaking postures and much more to that purpose And the Narrative of their Letters and Examinations thereupon at Bristol put forth by Mr. Farmer sets a broad seal to this as the former Animadversion 10. Their Sufferings in defence of corrupt and false doctrines are no part of the sufferings of Christ in his mystical body That their doctrines are false which they attempt and labor to defend hath sufficiently been evinced and cleared The other follows by undeniable consequence It is not the punishment but the Cause that makes the Martyr as he Martyrem facit Causa non supplicium Aug. said of old who was a famous Assertor of the Truth in his time The Philistines died by the fall of the house as well as Samson sed diver so fine ac fato but with a differing scope and that through a wise-ordering Providence They suffered for their Riot Idolatry Cruelty and Impenitency he died in Faith and with zealous calling upon the name of the Lord for a publique Revenge upon his and the Church its enemies Who sees not a vast difference between James Naylers Pillory and Mr. Burtons between the Imprisonment of many disturbing Quakers in our times and of the peaceable Confessors and Sufferers in Queen Maries days Who so blinde as they that will not see Lord open the eyes and hearts of deluded Quakers and Papists Being thy people quite out of the Babylonish wilderness Forgive them that know not what they do write they know not what suffer out of devout ignorant intentions which will not justifie their unwarrantable actions or passions FINIS THE TABLE A. Acting IN a mans own strength or Christs 110 Adam In innocency under a Covenant of works pag. 100 B.