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
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.
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
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
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
mens mindes or will he have his words The light is pure standing out of all corruption to be understood of Gods Essence onely and not at all of that which is but a quality in the creature If he would be understood to speak of Gods Essence onely we agree in the light and understanding of the Text 1 John 1. 5. But if he would have it partly meant of God and partly of the Light either innate or regenerate in the creature then he confounds uncreated and created Light and shews his own woful darkness 2. He that would speak aright of God must say with the Apostle God is light and in him is no darkness at all no ignorance 1 John 1. 5. impurity or corruption to be discovered or found in him And he that would speak aright either of the inbred or of the new-bred light in the creature must distinguish of it either as it is in it self or in the subject-person First in it self created light is pure such as it is and so much as there is of it since the fall but yet imperfect Secondly in the subject the person in general particularly the minde or understanding and there is a mixture of light and darkness purity and pollution the one discovers the other and if the Saints should say We have no darkness no ignorance no sin they are so much the more dark sinful ignorant and there is no truth in what they say 1 John 1. 8. But I say quoth R. F. and so doth the Scripture that he that abideth in Christ sinneth not 1. John 3. 6. Rep. Will R. F. make no Scripture of 1 John 1. 8. because 1 John 1. 8. with 1 John 3. 6. compared cleared and vindicated this in the third chapter is Scripture or will that perverse and wicked evesion pass with him which one at a meeting of their fraternity in Essex not long since vented to him that urged the Emphasis if we we that have communion with the Father and with the Son if we say we have no sin c. That the Scriptures have been much altred and corrupted and though it be now so written yet at first it was thus If we that have fellowship say we have sin we deceive our selves c. Oh the diabolical strong delusion that these kinde of professors are under and leading others into or let me farther reason with those who are not so far infatuated either the Apostle John and such as he wrote unto did not abide in Christ or there is some other sense of his words in the third chapter then R. F. or his fellows would give of it for as full of contradictions as men are the Holy Ghost by the Apostle doth not contradict himself Let God be true and his word true and every man a lyar and his words lyes which agree not with the Canon Doctrine and harmonious Sense of the Scriptures And therefore when it is said He that abideth in Christ sinneth not the words and sense must be reconciled in our mindes for in themselves they were never at variance with the words in the first chapter thus 1. Although every man that is in Christ while here hath sin in him and he is neither perfectly free from the presence of original nor actual sin yet so far as he abideth in Christ he sinneth not It is no sin to cleave to Christ and his Doctrine Spirit and Grace and to persevere in it and him 2. The meaning of verse 6. must be gathered from verse 1 John 3. 6. cleared by ver 8 9. 8. and 9. where the Apostle speaks of committing sin or of trading in sin and that in a constant course That this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very sense and minde of the Holy Ghost is clear from the reason for the devil sinneth from the beginning He therefore that constantly goes on to sin plots sin and practiseth it with delight he is of the devil He that abideth in Christ sinneth not after such a maner And yet more clear from ver 9. whosoever is born of God doth not commit sin for his seed Gods seed remaineth in him and he neither doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can commit sin as the devils nor as those who have no regenerate part in them because he is born of God and so far as born of God be sinneth not nor shall he ever be left to a total and final relapse into sin seeing he hath a contrary principle of the new birth abiding and remaining yea reigning in him And me thinks R. F. his conscience tells him he should be captivated by the truth of this interpretation For he tells me thou commits sin and so art a servant of the devil for thou goest on with thy lyes It is not then the presence of sin that makes one to be of the devil but the purpose practice and procedure in a way of sin If we say we have not sin present with us and dwelling in us we lye and if any say that every one that hath sin in him is a committer of sin a workman in sin he is in a foul error If any say he hath not sinned since he was converted he goes about to make God a lyar and his word is not in him 1 John 1. 10. That nor any other Scripture that speak of the Saints sinnings is not written in his heart nor believed by him But although I have an old lying heart and flesh wherein there dwells no truth no good thing yet R. F. hath not hitherto detected and proved a lye in my right hand or in my pen nor will he be able to make good what he boldly calumniates me with Let tryal be made in what follows Section 15. R F. here reviles me with thou lies of Ed. Burrough because I had noted the expression which he puts upon every mans light which is but common light at the best viz. The corner-stone And how doth he prove it not by denying there is any such expression as the Corner-stone but there is not such a word as common light there Rep. Nor did I use the word common as E. Burrough's and therefore put it in a Parenthesis as now and ordered it to be printed as my own phrase not his in a differing letter from his and accordingly it was so printed What lye is here in my mouth that deserves the lake which he threatens Had I not studied brevity I might have more fully given it thus How can he teach saith E. B. * Warning to the inhabitants of Underbarrow p. 7 and direct toward true Religion who denies the Corner-stone the first Principle of Religion which is the foundation the light of God which hath enlightned every one that comes into the world which he denies speaking of the Preacher at Vnderbarrow to have enlightned every one R. F. backs him thus Christ is the Light and Christ is the chief Corner-stone Acts 4. 11. 1 Pet. 2. 6 7. and so saith
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
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
how They the Hebrews obtained communion with the perfect while they pressed after them and when did the just men whom they pressed after attain a full perfection of holiness when their spirits and bodies parted not before as hath been shewed in Section 29. And as for the Saints he wrote to they were yet in a conflicting condition striving against sin ver 4. of that 12. Chap. and not so diligent in their way and work but they had need of spurs Chap. 6. Yea Chap. 5. so dull of hearing ver 11. and such non-proficients ver 12. that they had need of an alarum of a rod or of a ferula Chap. 12. 6 c. Another dart yet will R. F. throw against this truth Paul obtained it and preached wisdom among them that are perfect Rep. 1. But he cannot tell us at what stage of his life he attained it He obtained perfection of Justification indeed betimes and so doth every believer at his first believing but he cannot shew us when he attained to the perfection of Sanctification till his death He had it not when he wrote to the Romans as was made to appear Section 20. and more may be said Section 35. which Epistle was written after that to the Corinthians He had it not when he wrote to the Philippians Chap. 3. 12. which Epistle was written after that to the Romans as might be demonstrated if it were needful He had it not when he wrote to the Hebrews supposing as we may most probably it was his Epistle consult again Heb. 6. 1. which Epistle was written after that to the Philippians If Paul had it before his death it was when a little before his departure and martyrdom he wrote his second Epistle to Timothy the last of all his Epistles when he tells him 2 Tim. 4. 6 7. I am now ready to be offered c. I have fought a good fight I have finished my course I have kept the faith yet even then he puts in himself with the weaker Christians Chap. 2. 12 13. who might fall into an act of Christ-denial or a fit of unbelief If we deny him If we believe not and even then he sends for Books and Parchments Chap. 4. 13. He was no perfectist therefore lifted up here above a possibility of sinning or above the use of means for preserving and perfecting the understanding memory affections c. to the very last period of his course 2. It is true he preached wisdom among them that were perfect 1 Cor. 26 7. but this is not truly alledged by R. F. 1 Cor. 2. 6. vindicated for perfection in the highest degree for Paul understandeth with sincere Saints such also as were grown Christians taller by head and shoulders then their Brethren in the faith and fellowship of the Gospel comparatively perfect in respect of weaklings and babes in Christ they were of more able understanding and riper capacity in spiritual mysteries and as the Apostle describes them Heb. 5. 14. who are of full age can digest strong meat and by reason of use have their wits exercised to discern both good and evil yet not perfect in all degrees but at most Christians of a higher form then their fellows R. F. * Page 17. 2 Cor 13. 11. vindicated yet alledgeth 2 Cor. 13. 11. Finally brethren farewel be perfect as if the Apostles exhortation did argue they had it already or as if I denied the exhortation to perfection which is given to none but such as are in some degree imperfect The word which the Apostle there * useth hath reference to their Schisms and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divisions and intendeth no more then if he had said Make up your Rents and reform your ragged Communion and tatter'd Conversation Whether he or I do contradict the Scripture cross the Apostles Doctrine and therefore to be holden accursed as he chargeth it upon me must appear by the premises proofs and demonstrations from the Scripture till the Lord cometh with ten thousands of his Saints to the full conviction of gain-sayers Jude v. 14 15. Section 32. I Had noted how they plead for present attained perfection much from that Scripture 1 John 4. 17. As he is so ◠John 4. 17. vindicated are we in this world This R. F. saith nothing to in its place nor can he justly hold up any plea from hence for that which the Apostle intends not by the words or against the exposition I gave of them which was this That the Apostle speaks onely of the sincerity of our love manifested like to Christs in a single plain sound-hearted way that we may have boldness in the day of judgement As notes not here equality but quality and likeness as Matth. 5. 48. and often in Scripture It is arrogancy to think and contradiction to say that as Christ was without sin so are we in this world when we speak of Sanctification which is that under debate Afterwards * Page 18. he calls my exposition wresting and twisting and by windy words of no force he would maintain the corrupt gloss of being without sin as Christ was as may appear in the following Section Section 33. HAving discovered G. Fox his express Negative answer to the Question Have ye no sin No contrary to 1 John 1. 8. If we say we have no sin we deceive our selves c. R. F. * Page 17. stands up here in his fellows defence and doth not answer to the place of John which I quoted in the first Chapter but tells me If his answer was No it was not contrary to such as were in the eternal life and did abide in Christ but he G. Fox is in the life of truth and abides in Christ and therefore his answer did not contradict the Scripture in the third Chap. ver 6. Rep. 1. If G. Fox his No contradicted but one place of Scripture it contradicteth the whole Scripture for Gods truth is uniform and a sweet harmony there is of every string break one link of the chain you break the chain 2. To say No to such a Question Have ye no sin is far from agreeing with 1 John 3. 6. in its true meaning 1 John 3 6. vindicated See Sect. 14. First The Apostle saith not whosoever abideth in Christ hath no sin in him for that he according as the Scripture elsewhere 2 Cor. 5. 21. 1 Pet. 2. 22. onely asserteth of Christ as God and God-man ver 5. And in him is no sin to distinguish him from Saints that while here have sin in them and to prove him to be fit and able to take away sin Secondly As there are no such words so it is not the Apostles scope to hold out R. F. his Doctrine of present Perfection but to discover all those who abide in Christ to be such as do not abide in sin and all those who abide in sin to be such as have not seen him nor known him Thirdly So far as they
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
better by many degrees or as the * word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth we have an overplus of conquest It is enough for men after worldly encounters to go out conquerors at the end of their Battels but as we conquer while we fight so we are sure of the victory i. e. have sure grounds of expecting the last victory when we strike the first stroke which conquerors of the world are not assured of To sense we may seem to be overcome between times but to faith the victory is sure on our side This is a Paradox to R. F. but let him know we are not beaten out of the field by all his and other oppositions but keep our ground what 's that Gods love to us in Christ which is the cause of the beginning and end of the conquest It is that and not inherent grace or our love to Christ onely or chiefly which strengthneth us to combate and conquer also Our grace is weak and gives back many times but Christ our Captain never starteth and the love of God to us abideth and union with him who giveth the victory holdeth R. F. had best keep to that lest his inherent perfection fail him altogether It is granted by R. F. according to 1 John 4. 4. That greater 1 John 4. 4. vindâ—cated is he that is in the Saints then he that is in the world which is brought in by the Apostle as another ground of their present victory over the seducing antichristian part of the world the strength is not ours but the Lords whereby we go on conquering and to conquer and are enabled to keep up our warfare and assured we shall have the day of whole troops of perfect and imperfect Quakers because as the word of God abideth in them that have overcome in the Apostles sense 1 John at 14. so it doth not abide in them who say they have no sin abiding in them and will not be known to abide in the warfare such were either never in it or are run from their colors Let R. F. * Page 18. prate or print what he will carnally minded as thou art and speaking of his conquests which thou art ignorant of and knowest not that plead for sin and so for the devil therefore his servant thou art expect his reward for doing his work none of these fiery darts shall be able to separate me from the love of God which is in Christ Jesus nor from the service of my generation in this or any other way which the Lord calls me unto 10. Head of Contradiction to Scripture Concerning Repentance Section 36. IMet with a question in one of their Books which implyed a denyal of Repentance in the godly viz. what remorse can there be in him that doth not commit sin now taking remorse for godly sorrow as they phrase it this is as I shewed contrary to 2 Cor. 7. 10 11. where godly sorrow wrought in the Corinthians with the effects of it although they committed not sin in Johns sense i. e. they made no trade of it R. F. bids me take heed c. for we know that the goodness of God loadeth to repentance Rom. 2. 4. Rom. 2. 4. cleared Rep. The Apostle there speaketh of the unconverted but the question is about the Saints As for the unconverted Gods goodness in providential ways is a motive and inducement to repentance but no Physical means energetical and operative to give what it leads or directs unto We witness saith he obseurely the gift from the godness Rep. 1. That God gives aim for repentance by his providential goodness of which the Apostle speaks is plain but that he giveth the thing thereby is denyed Ver. 5. shewing what abuse is made of it by impenitent hearts and such who by providence have the Gospel preached unto them Repentance is not given to all where Christ is preached 2. That which I charged was their disclaiming a godly remorse or sorrow viz. in the godly Remorse properly Remorse what and strictly is the biting and sting of conscience by upbraiding guilt this believers are freed from Heb. 10. 1. and 22. And Francis Howgill in the account he gives of his dark condition * The inheritance of Jacob c. by F. Howgtll page 8. will hardly finde a sound Protestant Preacher who ever told him sin was taken away by Christ but the guilt should remain while he lived and brought him the Saints conditions who were in the warfare to confirm it for such a remorse is for them that are unpardoned and unsanctified and shall so continue while they live and the warfare of justified sanctified believers as such is onely with the sin that deserves guilt and hell not with guilt it self Because sin is pardoned and the reigning power removed the Saints are to rejoyce and give thanks but that sin remaineth and the roots of all their old pranks and wickednesses now brought to remembrance are not perfectly mortified this is matter of repentance and godly sorrow all their days R. F. tells me I have uttered another lye in saying they disclaim godly sorrow Rep. 1. Where was the first lye or one to which another was added Hitherto the honest godly conscientious Reader who is also judicious I trust will finde none 2. That my charge was true will further thus appear They that all along disclaim in-dwelling sin in the godly which is the chief matter of their grief disclaim Godly How Repentance is decryed sorrow R. F. and others disclaim in-dwelling sin in the godly what follows but the truth of my charge Again They that cry down the doctrine and practice of continual sighing and groaning under the roots and remnants of sin they disclaim godly sorrow But R. F. and his associates de-cry the doctrine and practice of sighing and groaning all our days under the burden of sins remainders as Section 20. was evidenced and elsewhere Therefore they do disclaim godly sorrow If R. F. his simple hearted Reader say but we must believe him he saith they do not so and so I ask then what meaneth he by godly sorrow which I never called remorse but seeing they used the term I called the sorrow of the godly a godly remorse or sorrow using the word at large for no other but grief in the affection not for gripes in the conscience and in whom doth he not disclaim it Haply the simple heart will say he meaneth sorrow for sin as sin past and present past defilements present stirrings and inclinations to sin Doth he so then he must deny his doctrine of present perfection true of some Saints you will say but then he disclaimeth godly sorrow in the rest that are already perfect and free from the matter of sorrow as I said above and so he will put them if not himself and some imperfect ones among the ninety nine that need no Repentance which yet is not so with them in reality but in supposition If you say
and moderation as it ought to be that will mortifie a lust but onely give a check of restraint Bodily exercise of fasting profiteth little that way Acting of faith upon Christs death every day will do much as well out of meals as at them yea he that doth not remember Christ at his plowing and sowing when he lieth down when he riseth up goeth out or cometh in or at other times as at break-fast dinner or supper will go near to forget him then But that we may never forget him and his death and his power and love to take away our sin he hath left us his solemn sacred Supper as an instituted means of a Remembrance of him to be used as oft as with conveniency we can meet at his Table Let not J. Nayler or any man upbraid us with eating and drinking in a Self-solemnity once a moneth or three times a year The superstitious observation of times by man set up is laid down I think by all the Godly in the three Nations as to that business None have impositions upon them for once a moneth Were hearts and purses large enough in all the Churches they might meet every first day of the week our Christian Sabbath-day a day that the Lord hath made for solemn conventions and exultations Psal 118. 24 at the Lords Table Let him look to the idols in his own heart and beware of imposing upon others his New-model or putting off his Gibeonitish old clouted shooes and mouldy bread I mean his pieces of old Familism For what shall we make of that passage * Love to the Lost pag 45. It must needs be so viz. to spend upon their lusts with such as do not discern his body in their eatings who is the Body of all creatures but a chip of the old block H. N. the old father of the pretended Family of Love his Doctrine to incorporate Gods Essence into the creatures and the creatures into his For said he In the beginning one God and one man had in all one order being and nature And God was all that the man was and the man was all that God was Accordingly saith J. N. He is the Body of all creatures and filleth all things in heaven and in earth but by them that are in the lust Christ is not discerned present who is the fulness and vertue of every creature Here is it may be an Ubiquitarian mystery Christs glorified Body deified and to be discerned every where in every creature But will the lost soul be carried away with this winde of doctrine so diverse and estranging from and contrary to the blessed Apostles intention 1 Cor. 11. 29. where by not 1 Cor. 11. 29. vindâ—cated cleared discerning the Lords Body he holdeth forth their sin who confound their own meals with the Lords Supper whereas 't is the duty of all the Churches and every Communicant to distinguish both notionally and practically between that Bread and Wine instituted and set apart for special sacred spiritual use and common ordinary food used for civil repast and corporal nourishment The Bread at the Lords Table is to be discerned as a pledge sign and memorial of the Lord Christ his natural body once broken and crucified The Wine is to be discerned as the sign pledge and memorial of his natural blood shed in the garden and upon the cross And the relation which Christ hath unto his appointed signs together with mystical union and special spiritual presence promised and given to the true partaker of the signs is to be discerned also all which James Nayler is ignorant of or wilfully shuts his eyes with his fellow-creature R. F. who threw off the ordinance because he wanted the assurance that he expected But how to reconcile these two mens writings about the Lords Supper I was at a loss while the one saith Wheat bread and red wine is not souls food as before and the other dictateth The Lords Supper was to be at all seasons when they eat and drank one would have the Supper to be altogether within the other would have it to be at all times when men eat with moderation and without excess it is well if they understand themselves until I compared their other words viz. of R. F. The Lord is come in to sup with me with James Naylers God's Son the fulness and virtue of every creature which all know who come to his Supper where the Father and the Son are come in and sup with the creature And hereby as by other of their expressions it appeareth they do both of them cast off the external visible ordinance of the use of particular bread and wine at some times for the ends appointed and resolve it into an imaginary transformed communion of God in and with every creature which so it speaks like H. N. the old branded Familist they care not how unlike the Holy Scripture they write as one said long since of his first followers Section 40. THat they may with the fairer shew make void the Lords institution at his Table they have devised false Interpretations of that place in 1 Cor. 11. 26. one of which 2 Cor. 11. 26. vandicated I discovered in this Section to which R. F. answereth nothing although I had it out of one of his Pamphlets viz. of shewing the Lords death till he came to his disciples after his resurrection which to mention onely carrieth confutation in the forehead J. Nayler notwithstanding its grosness favors this sense and addes another First he gratifies R. F. in his sense by reading or writing it in the Praeter tense * Love to the lost page 43. They were to do it in remembrance of him shewing his death till he came Now Pauls words are plainly respecting the time to come till he come i. e. till the very instant hour of his coming for the * Adverb of time notes duration having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Adverb and Particle added to it which imply a drawing out of the time that should the Lord stay never so long ere he comes the Supper is to be continued till that coming of his which I hinted in the former Section was his coming the second time as it is called Heb. 9. 18. in that humane nature which at his first coming he assumed into the unity of his person The word for he come used by Paul is the same and in the same subjunctive Mood as in Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 26. when he shall come in his own glory and in his Fathers c. so it might be read in Paul as our Latine * Beza Translation hath it usquequo venerit and Tremelius out of the Syriack usque ad adventum ejus even till his very appearance in the clouds For that meaning must stand whatsoever J. Nayler * Love to the Lost pag. 46. secondly addes to the former Fiction viz. That Christ charging his disciples to wait for his coming at
all sin nor half the branches of it and Judgement is far from coming forth into victory till Christ brings it forth not onely by Gospel-conviction which is far beyond and above the conviction of a meer natural conscience but by Gospel-sanctification and by his second writing of the Law not in old stony hearts but in new and softned hearts But if natural conscience be so potent to be victorious at last why do they call every man in his first state a beast his reason corrupt but to manifest their Self-confusions Again he speaks of sin being condemned in the flesh a Scripture-expression Rom. 8. 3. used by the Apostle to set Rom. 8. 3. cleared forth Christs condemning sin in his own flesh putting of it out of office and power to condemn believers by his suffering Christs condemning sin in his flesh far beyond the conscience condemnation of sin of the punishment of their sin in that flesh of his yea fulfilling the Law for them in the same flesh Hence no condemnation to them that are in Christ Jesus but this is another kinde of condemning sin then what comes meerly by and from a natural conscience for that 1. Doth but condemn sin in part not all sin not original sin not unbelief c. 2. By way of discovery not by way of satisfaction for sin and of justification from guilt as is Christs maner of condemning sin 3. Natural conscience is never victorious as to deliverance of a soul from the state of sin though it be never so far obeyed but Christs condemning sin in his own humanity assumed to that end is victorious both by merit with God and by application in the conscience of a believer to stop its own and Satans accusations and throughout the Saint to set up reigning holiness in him to prevail over corruption by degrees in the state of a new creature Lastly The Apostles words 1 Tim. 5. 24. of some mens sins going before-hand to Judgement others coming after 1 â—im 5. 24. vindicated are used to another purpose as appeareth from ver 20. concerning Gospel and Church-offences and offenders some mens sins are discovered before-hand these the Church may judge others are not disclosed these God will judge It is well that R. F. grants a Judgement to come I wish he could consider it better and judge no man so deeply as he doth me before the time reckoning me with the wicked who indeed will finde it to be a day of torment for he that judgeth now shall himself be judged at that day and he that will shew no mercy in judging others shall then have judgement without mercy to his little ease joy or rejoycing The second passage which R. F. * Page 27. undertakes to defend is that of John Cam Every man in his first birth and state may see himself to be natural but is not able to judge of the things of God This is contradictious in the first part of it to Ben. Nicholson who said Every man in his first state is a beast for then he can reflect upon himself and judge of his state before God no more then a beast And the second part of it is contradictious to the first for if every man in his first birth may see himself to be natural guilty liable to sin and the curse before God then he may judge something of the things of God but that is denied why then is the other affirmed but that the man fought with himself in the dark R. F. his defence is 1. By railing and falshood Let that Book Particulars concerning the Law by J. Cam be a witness to the truth against thy ignorance and sottishness that sees thy corruptions and pleads for them Rep. This I pass by with prayer that the Lord may rebuke and remit him 2. By a truth and a falshood together The light which doth discover the natural corruptions is not natural as thou says but it is spiritual Here is a truth in Scripture-sense not in his meaning that the light which discovers natural corruption is spiritual but a falshood mixt with it that I said it was natural This will no where be found in my former or this present piece for I every where deny the natural light of every man to be able to discover a mans corrupt state Reason cannot reach the breadth nor fathom the depth of this fallen condition But let R. F. compare his own words last spoken with John Cam's and consider if one doth not clash with the other His brother saith Every man in his first birth may see himself to be natural Himself saith The light which doth discover natural corruptions is not natural but spiritual Now I ask Is it by the light of the first birth as in the first birth that every man may see himself to be natural then that light is either natural or spiritual It is not natural saith R. F. It is in the first birth saith J. Cam either these men do agree or not if they do agree with themselves it is more then we can make out by their words onely I finde what their sense is of the word spiritual not after the Scripture sense The Scripture meaneth by spiritual that which is born of the Spirit by spiritual light the light of the new or second birth but these men understand by spiritual light that which comes with the first birth a light in the soul of every man We know saith James Nayler * Antichrist in man by J. Nayler p 7 8 there is a light in spirit that testifies of Christ before Christ be known in the Creature this light is that which the Gentiles had whereby saith he they became a law unto themselves and were Jews in spirit whose praise was of God and not of men This light led them to shew the works of that Law God had written in their hearts their conscience bearing witness and excusing them in the day when God shall judge the world by his Gospel This light and the fruits of it he concludes will stand at the day of judgement praised of God but not of men Which magnifying expressions of the Heathens light are disparaged by what * Ben. Nicholson Returns to a Letter p 16. another of them saith viz. upon Adams fall pure reason was destroyed and corrupt reason took place as it doth this day in every natural man And if this man speaks the truth as he doth the other speaks what is false 1. In that he boldly affirmeth the Gentiles light made them Jews in spirit the Apostle Rom. 2. 29. hath no Rom. 2. 29. rescued such meaning He describeth a Jew in spirit to be one who is circumcised in heart or who hath the circumcision of the heart whose praise is not of men but of God Heart-circumcision and the Gentiles light are two things vastly discrepant the Gentiles light never attained to the mystery of heart-circumcision Fond men that write and speak after this maner
this is Chap. 6. 1. Therefore we are not to continue in sin c. Another Point floweth from the former viz. of the necessity of Sanctification and the inseparable connexion of it with a justified state though it is no ingredient to constitute a justified person Chap. 6. and 7. are full of spiritual Reason in the asserting of the necessary presence of holiness in every believer although sin be present in the same heart warring and fighting the believer must abide the conflict Of both the Points viz. of Justification and Sanctification the Apostle makes singular Vse Chap. 8. for consolation of believers both against sin and sufferings Against sin in respect of the guilt that is condemned and abolished in respect of in-dwelling corruption that reigns not though it remains against sufferings and afflictions they shall all work to good shall not separate from the love of Christ c. A third main Point is touching Election and Rejection in Chapters 9 10 11. of whom the Lord pleased before good or evil was in them to chuse or pass by as a Potter who hath power over his clay c. leaving it as a depth not to be far waded into but swim over it we may with the arms of faith and admiration And of all this Gospel-doctrine and what dependeth thereupon he makes the Vses from Chap. 12. to the end of the Epistle exhorting unto Holiness toward God Righteousness toward men Chap. 13. Love to the Saints and to all men Chap. 14. and 15. calling c. for the practice of all the duties of the Moral Law and that by way of Motive Chap. 12. 1. By the mercies of God justifying sanctifying mercy the mercy of God in calling and glorifying according to eternal predestination I beseech you c. And by way of Tryal Chap. 15. 14. I am perswaded of you my brethren that ye also are full of goodness c. Chap. 16. 17. I beseech you brethren mark them which cause divisions and offences contrary to the Doctrine which ye have learned and avoid them If this suffice not let R. F. who must be tryed and judged by the Scripture read any of Pauls Sermons mentioned in the Acts or pitch upon that Chap. 13. ver 15. The Apostle he will finde after the reading of the Law and the Prophets was desired to say on The Scripture Text was laid as the foundation the Jews expect as all their true Prophets and Teachers since God gave his written word were wont he should build upon that foundation and say on neither do his work beside it nor without it but say on as if they had thus exprest themselves We have the whole Scripture and every part of it as the Doctrine improve it now give us a word of Exhortation for our use and improvement Paul doth both he preacheth upon the Point of Gods dispensation to his people Israel of old and of the promise made to David of a seed and of Christs death and resurrection the accomplishment of that promise he proves Christs resurrection by Reason as by Scripture because Christ saw no corruption in the grave ver 37. and was seen many days of them which came up with him from Galilee to Jerusalem c. ver 31. He preacheth the Doctrine of Justification by remission of sins to all that believe ver 38. and from all makes Vse to call them to faith in Christ and ver 40. to caution and warn them who did not believe lest that come upon them which is written in the Prophets a Motive from the Scripture Behold ye despisers and wonder c. Such an Vse I wish R. F. and his followers and leaders may make of all this discovery of Scripture-warrant which himself called for for raising Points Reasons Vses c. Let him beware of despising such a way of teaching by which God hath wrought wonders upon the mindes and consciences of men to their conviction conversion consolation c. If R. F. had ever known experimentally and savingly the power of Sermons by Doctrines Reasons and Vses from Scripture or had felt the force of Gospel as Legal Motives and soul-searching Tryals would he have put me or any man upon justifying this practice surely his own heart and conscience might have been a witness for the truth and not his pen a scoffer against it I pity such men in the North as South who either have not heard or regard not to hear some Boanerges or other some plain powerful Perkins Rogers Hooker Price Preston Bolton or other to pronounce the word Damnation in their ears that it may echo in their consciences Let R. F. and his brethren attend to what I say He that believeth not our Points soundly raised from Scripture I must tell him from Christ he shall be damned He that stands not convinced by our Reasons from Scripture will lose his reasonable soul and perish He that despiseth our Vses deduced from Scripture doctrine and Scripture reason will inevitably be ruined He that is not moved by Scripture motives is a man of a cauterized conscience and will be shut up in the lowest prison He that declineth Scripture tryals shall will he nill he be judged and condemned according to the Scripture What will become then of R. F. his bold daring words that follow Therefore against you and such deceivers as profess Scriptures to be your rule and act contrary to them we declare and against you testifie but as words of wind that vanish like smoke out of the bottomless pit no fruits of the Spirit can I finde in all this their Self-justification with their Scripture and Self-contradiction Section 28. HVmility and Love are precious fruits of the Spirit which they pretend to own as I noted but this I desired might be observed withal they deny common courtesie to equals and due outward respect to superiors and I may adde while they call for it to be given to inferiors such as themselves most of them are And if they say they honor all in their hearts who will believe them till it hath power to express it self outwardly in words and gestures of honor and of love which doing nothing unseemly will do what is comely and honorable With an Exhortation to love the Apostle stirs up to humility and common courtesie 1 Pet. 5. 5. and Chap. 3. 8. Be subject one to another be clothed with humility i. e. in minde and conversation as in apparel Love as brethren c. be courteous Peter learnt this of his Master who was loving and lowly in spirit and carriage bowed to the feet of his servants even to wash them John 13. and spake with words of entreaty where he might have commanded Luke 5. 3. entring into Simons ship he prayed him that he would thrust out a little from the land R. F. hath nothing to salve their Contradiction unless it be this * Page 29. for a flourish to skin it over not to cure the wound As for your forms