that in Chap. 17. or after his distinct consecrating words of blessing and thanksgiving and his giving and their taking of the bread and wine at the end of the whole action for John 18. 1. compared with Mat. 26. 30. the prayer after the Sermon ended and the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hymn sung by them all they go forth over the Brook Kedron into a Garden in Gethsemane near to the Mount of Olives It appeareth by what is said it was a distinct Supper from the rest attended with solemn Speeches Prayers and Praises in prose and in a Song If all the Quakers drink in James Naylers Doctrine they will then take up Prayer and Thanks at meals which many have laid down they will be frequent in singing Hymns even as oft as they eat and drink it must be done if they will believe what he saith the lord hath revealed unto him But some will be wiser I hope then some other and hear reason as it divinely lyeth in the Scripture The Scripture calleth the instituted bread and wine this bread and this cup and this cup of the Lord 1 Cor. 11. 26 27. And this bread it calls Christs body and this cup the cup of the new Testament and the wine Christs blood Will J. N. or any of his friends be so profane as to call every piece of bread he eateth and every draught of drink with such an Emphasis and such a title Will he make no meals of any thing but of bread and drink or will he have all his own and Believers drink to be of the fruit of the vine Thus the Scripture describeth the Lords Supper to consist for the outward matter of bread and wine as I have before proved for R. F. his conviction The Scripture neither from Christs mouth nor Pauls pen saith As oft as ye eat and drink it is the Lords Supper but as oft as ye do this eat of this bread drink of this cup ye do shew the Lords death till he come What boldness is it to make that temporary and of short continuance which the Apostle saith is to be held up till he cometh 1 Cor. 11. 26. And such a coming he speaks of there as in other of his Epistles but especially consult 1 Thess 5. 2. 2 Thess 2. 1 2. Secondly You will finde him suggesting to the lost bewildred soul * Love to the lost pag. 43. That the Church at Jerusalem did continue in the Apostles doctrine c. and breaking bread from house to house did eat their meat with gladness c. What then If their breaking bread and eating meat be confounded that in ver 42. with that in ver 46. here was confusion in the Churches greatest purity which J. N. denieth If bread and wine was distinctly used after the Lords institution and apart from their civil repasts and meals then he hath nothing makes for his transfigured Supper from this Scripture But ver 42. speaks of Church-ordinances by themselves Acts 2. 42. 46. cleared and ver 46. of Family-repast as distinct from the other and the latter words explain but the former their breaking bread domatim or at home is said to be eating meat which was not the Lords Supper J. Nayler reads it daily breaking bread from house to house but 't is not so read or to be read though 't is a truth to be supposed they did daily take their ordinary repasts more then once a day but they continuing daily with one accord in the Temple c. There is nothing of certain ground for daily use of the Lords Supper but Acts 20. 7. will shew us the primitive practise of assembling every first day of the week for that breaking of bread at the Lords Table and so Tremelius out of the Syriack hath it 1 Cor. 11. 20. When ye come together In die Domini nostri on our Lords day ye do not eat and drink as is meet And if it be read after the Greek as we read it When ye come together into one place c. it sheweth the eating and drinking of the Lords Supper was and should be by the Churches respectively as that at Corinth for one in some one place together and civil ordinary meals should be as they were at Jerusalem at first in their own houses 1 Cor. 11. 34. Thirdly saith J. N. * pag as above In their eating and drinking at all seasons they were to do it to the Lord and therein to have communion with his Body and his Blood and for that end were to keep themselves pure from all pollution It is a truth nor they nor we are to sin in any action but whether we eat or drink c. do all to the Lord and his glory we are not to feed without fear we are to keep from all excess do all in a mortified way think and speak of Christ at dinner and supper but this must not nullifie or make void the peculiar Ordinance of the Lords Supper but rather we must frequently observe it as a solemn help to purity and mortification influential into our whole conversation Communion with Christ and his Body and Blood is to be perpetually held up in all our actions natural civil and sacred by faith and the communion of his Spirit but the communion with him in the use of the memorative signs of his body and his blood viz. bread and wine solemnly set apart by his special appointment for that end is yet an advancing work distinct by it self from other actions of ordinary communion Fourthly J. Nayler in the place aforesaid presumeth when the Christians were to eat with Gentiles-unbelieving they were to partake of the Table of the Lord as is plain 1 Cor. 10. which is neither plain nor true understood of the same time place and company as this man holds it forth for their eating with the Infidels was at best when there was no meat offered to idols or no knowledge of it no scruple made about it but a civil correspondence and there was more then Bread and Wine the onely outward materials at the Lords Table even whatsoever was sold in the shambles ver 25. Besides the place and company where and with whom they did eat and drink at the Lords Table was in some one Meeting-house or other as the house of Gaius Rom. 16. 23. for one where the whole Church and onely the Church did participate It is to no purpose what he saith afterwards * Page 44. Whether they eat or drank they were to do it to the Lord as at his Table for every like is not the same and although different actions meet in the same general ultimate end yet there are special subordinate ends to each of them Fifthly he addes There is no other thing can keep from feeding in the lust and eating to the lust but to eat in remembrance of Christs death til he come c. And I subjoyn It is not our eating every day in fear
him also even of strong Paul and of weak Paul strong in the Lord weak yet in and of himself and willing to glory in this that he knew himself to be weak and nothing As he * M. Nicholas Price of Lyn-Regis that said when he had attained to no small measure of mortification in the eyes of others I thank God I know my self to be a sinner while these proud up-starts think many of them have reached to the highest pitch of Perfection 3. It is Pride that hath bred and doth feed and nourish their opinions and practises What makes them level Legal and Gospel-light but Pride The light which every man hath saith William Deusbery i Christ exalted page 26 is not common to man by nature it is the great gift of God the Grace that hath appeared c. The truth is Every mans light where the Gospel comes not is neither for degree nor kinde the same with Gospel-light it is but a shimmering of the Laws light a gift of God indeed but no such great Gift as the Grace of our Lord Jesus Christ or as the doctrine of that Grace Every man writes E. B. k True faith of the Gospel of peace p. 18. hath that which is one in Vnion and like the Spirit of Christ even as good as the Spirit of Christ according to its measure A proud elevation of the fallen posterity of Adam either exalting the gifts of the Spirit as high as the person of the Spirit or levelling the high and peculiar Grace of the Spirit in true Saints with the low and common work in every man Weigh but what J. Nayler hath in his Answer to Math. Cuffin l Light of Christ and word of life page 19. and see if there be not wicked Pride God is at liberty to speak to his people by them viz. the Scriptures if he please and where they are given by inspiration he doth so And so he is at liberty to speak by any other created thing as to Balaam by his Ass As if God did not speak constantly by the Scriptures the voices of the Prophets * Acts 13. 27 and Apostles though his people are not always alike affected with and by them nor doth the Lord give the same impression from the same Text at one time as at another or as if all the Scripture at all times were not of divine Inspiration and as if he would have his disciples with himself ascribe no more authority to the Scriptures then to Balaams Ass 4. Unbelief begets and procreates all their Errors and their love of Error with their derisions of the Truth How come they to slight the Scriptures and the Ordinances of Christ They have lost that first faith or never 1 Tim. 5. had any concerning their Institution and Authority or the efficacy of the Spirit put forth by them Would they else judge it Blasphemy m To all that would know the way p. 4. for any to say the Letter or Scripture is the Word of God when as 't is that which the Spirit dictated and hath ever blessed and prospered to his own purposes Would they else scribble and quibble as they do n Ibid page 8. Thou that sayest thou had not come to repentance if thou had not known the Letter thou deniest Christ The Scripture is say they A Declaration of the Spirit but the Spirit is not in it A Declaration of Power but the Power is not in it And why is not the Spirit and Power in it this is nothing but the voice and spirit of unbelief which makes them so to judge How like a Pelagi-Arminian doth J. Nayler speak o Answer to Quakers Catechism p. 24. Who hath the Spirit hath an infallible guide in matter and maner if he keep to it And I know that so far as any are led by the Spirit it guides into all truth if it be not erred from Whence come these ifs but from unbelief What Luther said of his Popish Devotions is true here We always prayed in Colloq mens Popedom conditionaliter with condition uncertainly and at hap-hazard And upon such a hazard do these ifs run mens salvation beside the pride of such ifs determining all Grace the Spirits infallible guidance and what not upon the will of man and his improvements Whence is it that they speak with such disparagement of Christ dying at Jerusalem but from unbelief Had Ed. Burrough a Faith working by love when he sounded his Trumpet p A Trumpet of the Lord sounded out of Sion by E. B. page 17. and upbraided all that are called Presbyterians and Independents with their feeding upon the report of a thing done many hundred years ago They that believe not that word John 6. 53. will not tremble at it Did those called Presbyterians and Independents more heartily feed upon Christ who dyed and as he dyed above sixteen hundred years ago by faith every day and meet ofter at the Lords Table in faith and love they would be more strengthned in one against their common enemies 5. They do subtilly couch many Errors under specious words of Truth or terms that are ambiguous and of a doubtful sense q The inheritance of Jacob page 24. The Righteousness saith Francis Howgil whereby the Saints of old pleased God and was accepted was wrought in them the same that is now wrought in the Saints by Christ As if God were not pleased with them as clothed with the imputed righteousness of Christ or they would have that which is within the Saints to be that which is imputed to their pardon and acceptance whereas God is more pleased with that which Christ wrought for them then with what he worketh in them Yea that which Christ wrought in his own person and in that flesh which he assumed is that alone which the Father accepteth and imputeth to their Justification Not but he is pleased with his own work in us in a way of Sanctification and Service That seems very fair which Alexander Parker hath r Testimony of God p. 4. It is an inward work that every one must know and witness if ever they know true peace and rest But let all know that the work within is not the ground and purchase of their peace but the blood of Christ alone and his obedience although it is a witness and an evidence and yet every inward work is not an evidence or witness of peace with God but that alone which is the New-birth or true Sanctification and the parts of it flowing from and inseparably attending and accompanying the Believers union with the Lord Jesus Light saith Tho Lawson Å¿ Lip of truth c. page 45 and 47. is the same in him that hates it and in him that loves it And again Grace is the same in him that turns it into lasciviousness as in him that is taught by it The same seed as fell on the good ground fell on the high way
which is delivered and preached to the Wicked to the Dissemblers and to the Ungodly is even as well Gods word as that which is preached to the good and godly upright Christians And I may adde even so are the Scriptures that word which condemneth unbelievers already But as he again The Sectaries understand not the strength of Gods word read or preached and we may wonder with him that they write and teach so much of the Scriptures or of Gods word seeing they so little regard the same For whatsoever R. F. saith of his and their owning of the Scriptures hearken to what follows in his backing of Scripture-contradiction That the Scriptures are the Word God and eternal The Scriptures are the word of God and truly so called Life as thou wouldest have them thou canst not prove nor all the Magicians to help thee Here is good stuff kitchin-stuff or smoak out of the bottomless pit 1. Take the Word for the Son of God where did I ever attempt to prove the Scriptures to be the Son of God God and eternal Life The Lord rebuke this false spirit 2. Because I with others call the Scriptures as they are and as they speak themselves to be the word of God are we therefore Magicians The Lord again rebuke this reviling spirit R. F. and others may talk of owning and owning the Scriptures as often as they fancy it but they honor them not I am sure who deny them that title of honor The Word of God Shall R. F. his Pamphlets be called his Books his Writings and his Words and shall not that which God hath written be called Gods written Word He answers nothing to that place in Hosea 8. 12. nor could that stripling J. P. * At Coggshall sometime give any reason against the Argument drawn from it viz. That which God hath written is the word of God But God hath written the Scriptures Therefore the Scriptures are the word of God R. F. Objecteth such as witness to the word and Gods power witness against thee to strengthen the new-coyned distinction is it which was given me in Scotland The Scripture is not the word of truth but the witness of Gods power Why I grant it to be both the word and the witness The Scriptures are Gods words and Gods testimonies some make The Scripture is Gods Word and Witness also them two witnesses Revel 11. But I reasoned thus by way of Quere How can the Scripture be Gods witness if not true how is it true if not the word of truth R. F. undertakes to answer That the Spirit of truth in the Prophets and in the Apostles did carry them forth to witness what of Christ is declared in the Scriptures by words that proceeded from the Spirit of truth Had he gone no further he had pretily well quitted himself but he addeth by way of objection The Spirit is not in the Letter neither is the Spirit given by the Letter but by God and Christ and yet he grants presently in the same Page 2. The Letter proceeded from the Spirit By the Letter I meant when I said pag. 22 of my book the Spirit is in the Letter c. the whole Scripture and so I suppose doth he Now the whole Scripture is given The Letter in a large sense and Scripture all one by inspiration of God the Father Son and Spirit who is 1. Where he breathes forth truth holiness c. all along 2. Where he speaketh The Scriptures are the Oracles of God Rom. 3. 2. Will R. F. by denying the Spirit to be in the Scriptures stop the mouth and breath of God What How the Spirit is in the Scripture-letter profane boldness is this Can he hold the winde in his fist and restrain the Spirit from giving forth himself by the Letter or Scripture when the Spirit will make good his promise to bless the reading of it I think he is not so full of presumption yet he presumes to say The Spirit is not given by the Letter What thinks he of Scripture-promises did he never finde the Spirit warming his heart by the reading of them He speaks as if he knew nothing of the Spirits consolations enlightnings teachings or convictions by the Scriptures And he writes as if he would have none read the Letter of Scriptures in faith of a blessing by them but to think when they are reading of them they are cracking a hollow shell that hath no kernell in it or drinking a draught of dilute wine that hath no spirits in it or reading of his and his fellows Pamphlets wherein the Spirit of God is not present by any gracious operation but the spirit of Satan for the most part unto efficacy of delusion His simple Reader may think the words that follow tend much to the honor of the Spirit of God The Letter proceeded from the Spirit but the Spirit did not proceed from the Letter but such expressions as disparage the Scriptures will never bring honor to the Spirit which is in them and worketh by them what disparagement is there in these words to the Scriptures will the simple-hearted say 1. The phrase Letter is extenuating as if all the The Letter taken strictly is but legal administration 2 Cor. 3. 6. explained Scripture were Law or had a Legal administration as the Apostle useth it 2 Cor. 3. 6. in a strict sence The Letter killeth i. e the bare legal command without a promise of power or pardon as a bare letter void of strength life and spirit it leaveth all men under a killing sentence and curse Now thus to represent all parts of the Scripture is to affright men from the reading hearing or regarding of it 2. The Letter or Scripture is set by R. F. in other passages in such opposition to the Spirit as if the Spirit disowned it after he hath caused it to be written no way accompanieth it with his power The Spirit proceeds not from How the Spirit proceeds not from the Scripture and how he doth proceed from by with it the Scripture-Letter in respect of his Essence or Being he is God of himself nor in respect of his personal subsistence which is of the Father or from the Father and from the Son of which R. F. is ignorant or inadvertent denying him page 8. to be a Person but in respect of his operation 1. Improperly it may be said the Spirit proceedeth from the Scripture as a man goes from his outward shop to work in his inner room so the Spirit proceedeth from that which he hath put within the Book or Bible into the heart to work a sweet ingraven work there 2. Properly and plainly he proceeds by the Scripture and with the Scripture to effect and beget that in the soul which is like himself Spiritual and like the Scripture holy and good That is but a bravado therefore which he addes in the close of his second Page Therein thou hast erred not
the Old and New Testament-Scripture thence to suck and draw for their refreshment preservation and consolation But such cursed step-dames have we now sprung up who would wean every new-born babe from any further tastes of Scripture-milk it must be no ground of their acting then no means of their growth no food to them at all nay it shall be no seed instrumentally to beget them as not milk to nourish them 3. They that deny the Scriptures to be in any good sense the ground of the Saints acting in effect deny them to be Gods Scriptures and Christs Scriptures for either the Authority of God and Christ is stampt upon them or not if it be then by their Authority may and ought the Saints to act if it be not then are they but humane and not the Scriptures of God and Christ But let us examine what R. F. saith for himself * 2 pag. of his Epist and 7. p. of his book and men of his judgement The Lord God and his Spirit is the ground of the Saints acting as it was formerly Isa 48. 16 17. For the Lord God and his Spirit hath sent me And the Lord Isaiah 48. 16 17. cleared vindicated teacheth his that he so sends to profit Rep. 1. So reads he or writes I must not say wresteth lest I retort but the words are directed to the people or Church and truly thus read which teacheth thee to profit The prophets had more extraordinary impulses of the Spirit then the Saints in ordinary for their actings 2. One way whereby God then taught and now teacheth his people to profit was by reducing them to the written Rule ver 18. O that thou hadst hearkned to my Commandments which they had in writings from God before the Lord God and the Spirit sent Isaiah to them Christ who came with the Spirit as he received it not by measure came with the Scriptures taught the people and his disciples how to profit by them Luke 4. 18. Matth. 5. Luke 24. 27. and as the manifestation of the Spirit is given to every man to profit withal which Scripture 1 Cor. 12. 7. R. F. alledgeth in 1 Cor 12. 7. vindicated part so is all the Scripture given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in righteousness 2 Tim. 3. 16. neither is there any manifestation of the Spirit in any Teacher if he doth not manifest his doctrine from or according to the Scripture when required so to do It is not to be believed that God ever gave his Spirit to such a Teacher who doth manifestly or covertly under pretence of the Spirit flie from the light of Scripture The Spirit of God never taught any The property of the Scriptures to speak dishonorably or diminishingly of his written word but to give unto the Scriptures what is its due viz. That they are Gods holy Scriptures Rom. 1. 2. able to make a childe wise unto salvation through faith which is in Christ Jesus 2 Tim. 3. 15. and given ver 17. That the man of God the Prophet Apostle Evangelist Pastor or Teacher and others by their ministery may be perfect throughly furnished unto every good work and unto the Spirit what is his due The prerogative of the Spirit prerogative to work by the Scripture when and upon whom he pleaseth to their saving profit But haply I might have spared this pains in reference to R. F. though others have need of it because in his Epistle he hath this passage The Scriptures in the Letter onely are not the true ground of the believers faith as they in Scotland affirm for he seems to be a little yielding that they are the ground of the Saints acting though not onely if in any good sense he will grant them to be the ground of the believers faith he must in that The ground of the Believers faith is the ground of the Saints acting sense yield them to be the ground of the Saints acting for the Saint and the Believer is all one and all acts of holiness in general as of any particular grace spring from the same root that the acts of faith do and are built upon the same ground-work that is laid by God for the edification of faith and its actings Onely I must advertise him and others that I know none in Scotland that so affirm or express themselves as he speaks They may say and say truly that the Letter i. e. the Scriptures which never were without their true sense nor without the Spirit breathing in them though it be not manifested to every one that reads them nor a like manifestation given at all times to all the Saints are the onely visible and legible Rule of faith and Judge of Controversies as all sound Protestants have hitherto maintained this truth against the Papists And they that are of a sound minde in this British Isle as in all Europe and the world have from Gods Authority stampt upon the Scriptures asserted them to be a true Ground of the Believers faith which R. F. weakly denies * Epist because Christ is the true Ground of faith whereas the affirmative is hereby the more strongly proved For the true adaequate or proportionable Object of faith is the true Ground of faith but Christ speaking in the Scriptures is the true adaequate Object of faith therefore Christ in the Scriptures is the true Ground of faith And thus again If Christ be the true Ground of faith then the Scriptures of Christ which are his written truth are a true Ground of faith as if the man be honest I may build upon his word so if Christ be true and Truth itself his word is true and the truth as his Fathers word is John 17. 17. when written down for a more certain ground as to us and our actings then if but spoken in the air or to the ear Let R. F. therefore or all that have a minde to be sound in the faith if he hath none hear the Scripture speaking for it self and hear Christ together for himself and his Scripture Prov. 22. 19 20 21. That thy trust Prov. 22. 19 20 21. opened and urged may be in the Lord I have made known to thee this day even to thee Here is a ground of faith laid by the Lord himself What is it his making known of what Have not I written to thee excellent things in counsels and knowledge Here is excellent matter made known as a ground of trusting in the Lord and here is the maner of revelation by writing Have not I written wherefore That I might make thee know the certainty of the words of truth Behold the maner of making known a ground also of certainty of knowledge and consequently of faith for a mans self and it followeth that thou mightest answer the words of truth to them that send unto thee Lo here is the ground of our Embassie and Message for others
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
there is hyperbolical That seems simply and absolutely to be denyed which is to be understood but in part and comparatively in respect of the greater and more constant elaborate employment of preaching as is the Lords maner of speech Jer. 7. 22 23. But such as Paul Baptized as few as they were he did not Baptize short of besides or without a command And in short every one in his particular vocation the Apostle in his place the Pastor in his the Church in their relation the Husband in his place the wife in hers c. are to obey the commands given to those relations But Object 3 3. You go to duty as you call it by imitation from the Letter without Answ 1. Imitation properly respecteth examples and obedience precepts and it is but duty and obedience to hearken to Scripture-commands for imitation of holy and godly examples Jer. 6. 16. Philip. 3. 15 16 17. and chap. 4. 9. 2. While professors old and new decline the old and good paths let them beware of dangerous precipices of Apish Popish Monkish imitations and of un-warrantable pretences to the Prophets extraordinary Raptures and Postures such as those Isa 20. 2. Ezek. 4. 9 10. c. Object 4 4. You go to duty in your own wills and time your sacrifice is not accepted Answ 1. They that look rightly to a Scripture-command will eye the maner end and other circumstances and watch unto seasons of prayer reading hearing c. required in Gospel-times 2. Every duty or performance to which a Saint is duly tyed by a command respecting his relation and calling and consequently his person is accepted by God for the matter of it because he requireth it but his person is accepted as he is a Believer within the covenant of Grace and hath Christs righteousness reckoned to him for his justification and he is also accepted in the sincere Gospel performance of a duty not for the works sake but for Christs fake Object 5 5. You go without the moving of the Spirit in your own strength and you know not what a command from God in the Spirit is Answ This might be laid in a carnal mans dish and at an unbelievers door but being an objection against Saints to beat them off from performing duties by reason of a Scripture-command is as false as it is bold and daring For 1. Every true Saint hath the Spirit dwelling in him 2. There is no warrantable evidence that the motion is from Gods Spirit if it be not according to a Scripture command and if it be according to it it is as uncharitable as untrue to say the holy soul goes without the moving of the Spirit A command from God in the Spirit is no other What a command from God in the Spirit is for the matter of it then what already he hath commanded in the word of Scripture and that which he forms and stamps upon the fleshy tables of the heart by the Spirit of the living God so effectually that the mind understands it and the will obeyeth it in newness of spirit 3. The Spirit of God is free to move when he pleaseth in and upon the heart but the Saint is obliged to duty when through the flesh he is very dull and indisposed to it Matth. 26. 41. 4. He goes in his own strength to duty who follows Who act in their own strength the light of a natural conscience onely or undertakes it in the strength of his natural parts or moral abilities or common gifts of the Spirit but it is one of the greatest scandals which I have known cast upon the Scriptures and upon the Saints together to say they go in their own strength to duty who act by virtue of a Scripture-command for although Who in the strength of Christ they have not such movings and stirrings of the Spirit at one time as at another yet in sense of greatest deadness they act their faith for acceptation of their persons and believing the work is duty indeed trust not to the stock of grace within them but act faith again upon Christ for fresh influence and new supply in the present performance ordinance or exercise And another is like unto this that they know not what a command from God in the Spirit is when as Saints experience about a command 1 Past every Saint more or less hath had a twofold experience about the commandements of God and from him one in a legal way of ministration when the commandement comes as Paul speaketh of himself Rom. 7. ver 9. 10. that Rom. 7. 9. 10. opened is in the light of its spirituality striking at heart-corruptions which in their native rebellion rise up sin revived the more against the commandement and by the way it was the written-commandment as that opposed the Pharisaical pride of his heart and I died here is yet no Gospel mortification but legal consternation Paul is slain in his false perswasions and presumptuous hopes of getting life by his own blameless obedience to the Law Thus the Spirit of God sets home the law in its vigor of spirituality and rigor of exacting absolute freedom from the least swerving thought and takes off a soul from expecting life in his own righteousness or by the best frame of heart that he may reach unto and keeps him for longer or shorter time as he please under fears of the second death and of the first because of the second The other in a Gospel dispensation 2 Present is experience by the Saints when they are through Gospel-enlightning faith and renovation made to understand what the covenant of Grace is and what a Gospel-command The covenant of Grace calls for satisfaction at Christs hands and hath it The Gospel command from God in the Spirit is not some sudden impulse or rare impression upon the soul which few Saints meet with but it is every Scripture-precept which the Spirit of faith holiness and liberty works the heart to a sweet compliance withall according to the measures of grace received amidst the present and constant conflict with in-dwelling sin This was Pauls experience after conversion as he lays it forth Rom. 7. from ver 14. to the end and in the following Chapter The command wherewith he had no compliance before as to the spirituality of it now he consenteth to and delighteth in and complains against that contrary frame of corrupt nature which remained though it reigned not and rebelled in him but as sin served it self and its own ends grace and the new creature made him serviceable to the law of God the Scripture-command with which he and his new nature was reconciled and he that cannot finde something of this experience will not finde himself a Saint he that elasheth with Scripture-commands so far discovers himself to be unregenerate Let E. B. and R. F. a little more examine themselves by what spirit they are acted while they decline the Scripture-Gospel-Rule 5. Head of Scripture-contradiction
righteousness of another the righteousness of him that is God Jesus Christ and not onely that I may live in God but unto God This the Gospel teacheth Paul and us by faith to go out of our selves for life in another in Christ by his imputed righteousnes which when we finde we finde also a heart renewed and quickned in and unto holiness and the desires after sin in a degree mortified and crucified which by way of evidence is enough to quench the fiery dart of Satan cast against me by R. F. and so art an * Page 13. unbeliever and not redeemed So because I pleaded for the right way of justification not in his Popish way For through grace I can say with the Apostle ver 20. I am crucified with Christ i. e. As I was represented in Christ Gal. 2. 20. 21. opened my surety when he was upon the Cross and God was in him reconciling me unto himself not imputing trespasses unto me seeing they were then condemned in Christs flesh and put out of office from ever accusing and condemning me at Gods Bar so I am thus crucified with Christ that I will never look to any other way for the payment of my debts then what my surety hath laid down to Law and Justice and not onely thus that I am conformed to the Patern of Christ crucified by the power of his Cross to make me die to sin and self while Christ liveth in me yet is not that life of Christ so sensible or so perfect in me as if nothing was there but the life of Christ for there is a body of sin and of death dwelling in me also and therefore the life which I now live in the flesh or the weak frail body I live as to my Justification-life by the faith of the Son of God on whom I believe and live also for degrees of Sanctification which his life hath begun in me who loved me and gave himself for me And as the Apostle further Ver. 21. being of this Faith and Judgement I do not frustrate the grace of God as they who would have Justification by their outward or inward conformity to the Law which is all one as to frustrate or make void the death of Christ If R. F. saith I plead for sin because elsewhere Section 29. I said the roots of sin would not be pluckt up perfectly till soul and body part I shall take off his calumny in the due place Section 23. HEre I noted what I had from them in discourse That in Justification all guilt is not only taken away but all All filth not removed where all guilt is pardoned filth of sin Then could there no filth remain upon the Saints performances as there doth by their confession in Scripture Isaiah 64. 6. We are all as an unclean thing and all our righteousnesses are as filthy rags The defilements of sin in its presence remain when the defilement of sin in respect of guilt is taken away R. F. saith nothing to this Section unless it be answer sufficient to revile and say Sin thou art pleading for while I produced the Saints and justified persons confession of sin and hinted a difference between Justification and Sanctification which these men as Sin confessed is not pleaded for if they would profess themselves members of the man of sin do confound mistaking one thing for another If Saints confess their sin cleaving to their holiest reformations they plead against sin not for it To say we have sin in us is to plead against the Lye of dreamers who think themselves perfectly free from the remnants of filth But to awaken them let R. F. and others of his perswasion before they drink deeper into Babylons cup of fornications perpend and conscionably weigh these differences between a Believers Justification and Sanctification 1. The matter of our Justification is Christs obedience Section 23. Distinguishing notes between Justification and Sanctification inherent in himself and absolutely perfect admitting of no degrees the matter of our Sanctification is wrought within us imperfect as to degrees and admits of wanes and increases The very faith whereby we receive pardon is but as a grain of mustard-seed at first it admits of degrees but the object apprehended Christ and his righteousness is always the same and as much of Christs obedience even all is given to every Believer to the weak as to the strong and hence it is they are once and together perfected in Justification before they have all or half the measures of Sanctification which the Lord will give them in his time Let Francis Howgil put off no such counterfeit ware to Christs disciples and Church-members for it will not be received viz. * The inheritance of Jacob pag. 24. 25. That is not true faith which is imperfect And again The righteousness wrought in the Saints is as it was the righteousness of Faith 2. The form maner and way of our Justification is by Gods free act of imputation reckoning and account of Christs obedience to us the form of our Sanctification is by infusion of holiness by the Spirit of holiness from Christs fulness into our empty hearts 3. Justification causeth a relative change or it makes a change of relation Sanctification worketh in us a change of qualities by the creation of the new divine nature and mortifying of our old corrupt nature 4. The parts of our Justification are Gods not imputing of sin through his imputing of Christs sufferings and his accepting of our persons as righteous by his imputing of Christs active obedience the parts of our Sanctification are vivification or the creating quickning and begetting new divine qualities resembling Gods nature and mortification of the old sinful dispositions and seeds of sin 5. The contrary to Justification is guilt and condemnation wholly taken away Francis Howgil * The inheritance of Jacob pag. 8. either heard some unsound Teachers or mis-relates them as giving it out for Doctrine That sin was taken away by Christ but the guilt should still remain while he lived c. Or whom doth he expostulate with in these words Page 28. What Christ is this you preach What Gospel is this you preach which saves you not from guilt and condemnation For surely Christs blood and obedience reckoned to the believer doth this to purpose and effectually at present and for ever The contrary to Sanctification is in-bred pollution and filth of sin which by Christs power is destroyed as to the regency and hereafter to be removed at our death as to the residence Hence Justification is Gods gracious and just sentence pronouncing us righteous and entitling to life as Condemnation is his charging of guilt and vindictive punishment accordingly Sanctification is Gods special grace shed abroad in the heart called the first-fruits of the Spirit 6. In our Justification Christs obedience stands onely upon account and all our most sanctified works and righteousnesses stand by as cyphers and are to
and may be so called a covering of sin is warrantable by Scripture Psalm 32. 1. with Rom. 4. 7 24. but to say it is a covering for sin and for the man of sin is to speak blasphemy against God and to say our pleading for Gods not imputing of iniquity or for his covering our sins is to make a covering for sin is with Antichrist the man of sin * Rev. 13. 6. to blaspheme the Tabernacle and them that dwell in heaven In this Doctrine of Justification they call evil good by attributing that unto outward and inward acts of a Believers holiness in all which there is some mixed evil which properly and onely belongeth unto the personal acts of Christs own finless obedience and sufferings in the nature which himself assumed to perform the work of Mediatorship J. Nayler speaks plainly enough for them all and for all the children of the man of sin * Discovery c pag. 27. â— Our walking with God in his righteousness is our covering from wrath you know not the covering of Christs righteousness and holiness in which whoever walk with God are covered from wrath Which walking with God he meaneth not of our living by faith in Christs personal actings and sufferings for us to our perfect justification from wrath and from the guilt of sin binding over to wrath but of our personal acts of righteousness and holiness wrought in us by Christ and his Spirit which although they be good as wrought by the Lord in us yet meeting with mixtures of defilement in the hearts of Saints as they are their acts are but filthy rags and no covering at all to hide our nakedness from appearing in the eye of Gods strict Law and Justice This J. Nayler or some in his coat hath much for discovery of the rottenness of their judgement in this case in a piece lately come forth * Love to the lost pag. 4. With him Christ his righteousness is freely imputed or put into the creature Again This righteousness is wrought into the creature in that obedience which is contrary to the will of the flesh Imputing here is all one with infusing to him Justifying righteousness and sanctifying righteousness is the same individual obedience which is pure Popery or impure Babylonish Doctrine More yet * Page 5. Your faith without his works will be little worth to salvation Christs works for us are onely of worth with the Father for our salvation Christs workings in us are not to be joyned with our faith in Christs works or obedience for us in the business of our Justification This latter is intended by him who by his Title pretendeth Love to the lost but by his baits and snares would hold fast some and carry others back into the wilderness witness his confounding of Justification Sanctification and Mortification * Page 15. The living Faith is never without works which works are Love Meekness Patience Mortification Sanctification Justification c. We grant a presence of works the fruits of the Spirit in the subject or person that is justified and these works are evidences of the life and truth of our faith the fruits are evidences of the tree but to put Justification in us with the fruits of the Spirit and to say as afterward * Page 51. he doth men are so justified as they are sanctified and mortified and no further is to deny Protestant Doctrine which is according to Scripture that who so is justified is justified semel simul once and together perfectly and for ever Heb. 10. 1 14. And to revive the old Popish Tenet of degrees of our Justification according to the degrees of our Sanctification and no further whereas we say and say truly men are not at all justified as they are sanctified Two Arguments against Sanctification as the matter of our Justification when we speak of the thing it self and not of its declaration For 1. That which is the price of our Redemption is the matter of our Justification or that thing which justifieth us before God and reconcileth our persons to God Now put all the degrees of all the Saints holiness together these are no part of the price of our Redemption but the blood and obedience of Christ alone is the whole and sole price and ransom Rom. 3. 24. Rom. 5. 19. 1 Pet. 1. 19. 2. That which is the immaculate Sacrifice for sin is that which is the matter and merit of our Justification But the Sanctification and Mortification in Believers is not the immaculate Sacrifice for sin Christ is the sole and entire Sacrifice for sin that is to expiate and take away the guilt and curse of sin by his perfect obedience and sufferings in his own natural body And therefore as that onely merited our Justification so it is the onely thing that properly and for its worth is imputed to our Justification Rep. 2. For R. F. to all it my policy to go about to make Christ a sinner is pitiful weakness in him For it was no How Christ was made sin or a sinner 2 Cor. 5. 21. cleared man or Angel-invention but the master-piece of Gods infinite wisdom to have his Son who knew no sin be made sin i. e. a sinner by imputation and a sacrifice for sin in and by his sufferings in the room and stead of sinners which could not have been if their sins had not been imputed to him but seeing their sins were imputed to him they are in that way of imputation made or reckoned righteous in Christ 2 Cor. 5. 21. What foolishness soever there seems to be in this way of our Justification Christ crucified as a sinner and for sinners bearing their guilt and curse is the wisdom and the power of God and a poor sinner justified this way is the object of the eternal unsearchable riches of Gods wisdom and grace or freest choicest favor As for that contradiction to Scripture which R. F. * Page 14. saith is seen in this our doctrine because it is said He was made like unto us sin excepted it is but in his imagination and something he must say to color over and hide his own gainsayings for that place Heb. 4. 15. and 2. Cor. 5. 21. are Heb. 4. 15. vindicated no ways at variance Christ was in all points tempted like as we are yet without sin so are the words to the Hebrews He yielded to no temptation He had no inherent sin to comply with a temptation He knew no sin as in the other Scripture yet was he made sin reckoned as a sinner tempted like a sinner deserted like a sinner yea accursed as a sinner the feelings and experiences whereof make him experimentally a sympathizing High priest and moves him to succor them that are tempted And his being free from sin of his own while he was tempted to sin as others and while he was charged with the sin of others frees us or justifies us from our sin
with which we are mystically united and in asmuch as it was fulfilled in our Head it is ours as surely by imputation as if it had been possessed in and performed by our own persons 3. Lest R. F. should think I have neglected him to attend his Brother-contradictor let us hear what he saith to the Scripture I quoted for a bottom of that truth we maintain against all gain-sayers viz. That the Saints are not in all degrees perfected in Holiness till they dye or be dissolved * Page 15. As thou hast lyed of James who witnesseth purity as the Saints did so also hast thou lyed of the Apostle and those spoken of Heb. 12. 23. saying that the spirits that is souls separated as thou says from the bodies of just men made perfect in holiness which is at death or at the instant of dissolution when the spirit is separated from the body Rep. 1. Whether I belyed James Nayler or no will appear before where I have cleared the faithfulness and freedom of my Spirit 2. How James witnesseth purity we have heard and proved it not to be after the Scripture-Saints judgement who never went about after they knew Christs fulness and their own emptiness to bottom their Justification upon their Sanctification and establish a righteousness of their own which is said to be our own if it be materially inhercut What is our righteousness in us 3. How I have lyed of the Apostle and of those spoken of Heb. 12. 23. let it come to the tryal First I shall clear out and strengthen the Exposition of that place Heb. 12. 23. cleared in the last clause by the scope Secondly examine what R. F. hath against it or the truth thence deduced of sins continuance in the Saints till death First The Exposition I gave is cleared and strengthned partly from the Scope partly from the Grammatical sense of the words 1. The Scope of the Apostle is to press the exhortations and consolations preceding Ver. 5. That Christians should not faint under afflictions Ver. 12. That weaklings in grace may be encouraged Ver. 14. That peace and holiness be pursued Ver. 16 17. That by no means Saint-ship be undervalued and why all this because they are not under the Old Testament administration at mount Sinai Ver. 18. which was terrible but Ver. 22. under a New Testament condition which is amiable the more by reason of that holy and sweet communion which is now cleared out as with God Christ and Angels so with the Saints in heaven described by this Character The spirits of just men made Communion of Saints on earth with Saints in heaven perfect with whom we that are but weak in Faith and imperfect in Holiness have 1. A communion of right our grounds of right to heaven are as good and firm as theirs who are now in possession 2. Of Interest Saints departed are in living communion with that God and Christ in heaven with whom we have communion on earth 3. Of Praises Begun praises by the Saints on earth are echoed and resounded by the perfect Spirits in Paradise 4. Of will and desires They are doing the will of God perfectly and we as Saints are aiming endeavoring praying striving after that state 5. Of Hopes They hope for the perfection of their Bodies at the resurrection and we hope for the perfection of Soul at death and of our Bodies at the same resurrection day 6. Of Membership They are a part of the Church-Catholique and so are the Saints on earth fellow-heirs we are of the same inheritance children of the family c. Thus for the Scope 2. The words themselves carry their sense with them at Heb. 12. 23. cleared in the terms the first look By spirits cannot be meant Angels for of them he had spoken before And he addeth We are come to the spirits of men The word in Acts 23. 8. is used for souls separated The Sadduces say there is no resurrection neither Angel nor Spirit that is souls of men separated from the bodies to which yet they retain a relation for they held the soul dyed with the body others in our time as in Calvins say it sleeps with the body But the word Spirit notes out a living intelligent substance in action or sensible passion as the souls of them that were disobedient before the Flood in Noahs time are 1 Pet. 3. 19. called spirits in prison those are souls of wicked men made miserable these in our Scripture controverted are souls of just men while they were here in the body perfectly justified and at parting out of the body made perfect in holiness In that it is said Spirits made perfect it implyeth they were not in that sense perfect in the body as they are now out of it Here in life the Saints have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness of the Spirit comparatively in respect of what they had at first or that others have at present at death they have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a final perfection as to a perfect freedom from the roots and remnants of sin and a fruition of as much inherent holiness as they are capable of Here the Lord findeth fault if our works be not perfect or filled up as the word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Rev. 3. 2. with acts and exercises of grace in all kindes but when we dye in the Lord then our works are perfect or finished * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in degrees and at an end The word for perfect in our Text to the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes of a verb * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in its root * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an end or the end therefore sometime put for death John 13. 1. To the end that is to the death he loved them And 2 Cor. 1. 13. I trust you shall acknowledge to the end i. e. to my death or yours or both When Christ was giving up the ghost and was ending the work of satisfaction with his life he cryed out It is finished * John 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. so shall we who have the first-fruits of the Spirit be then able to say with that clear conscience which now cannot in that maner and measure be exercised even as we give up our spirits into the hands of God now Lord the work of mortification and holiness is finished and not before The sense of the Scripture stands clear Secondly Let us examine what R. F. hath against it or against the Doctrine of sin's continuance in the godly till death Against the true meaning of the Apostle now cleared he excepteth * Page 16. Thâ—se that thou speaks of in Heb. 12. 22. did not say it should be at an instant of death when their bodies Heb. 12. 23. vindicated and souls parted that they should be perfected Rep. 1. I have had no revelations from them nor speech with Saints departed
brings all that is in the Letter to remembrance for to what end doth he bring it to remembrance not onely for explication of Scripture by Scripture but for consolation of our spirits by the good words of the Spirit of God When heaviness makes the heart to stoop a good word seasonably remembred as spoken makes it glad and he that slights the turning over of the sacred Pages of the Bible after he hath got his evidence within may be glad of crums one day after his high Feastings and well if seeking the Spirit where he lost him his comforts return at last upon him Many lose the Spirits comforts by slighting his Love-letters in the Scriptures where the Spirit is and whereby he giveth forth himself Such a passage I had in my former piece That the Spirit is in the Letter and given by it which R. F. hath excepted against once and again heretofore but now in its due place where it was spoken he lets it pass I promised in the first part of this Reply to clear it further for his conviction if it may be or for the Saints edification First The Spirit is in the Letter or the whole Scripture for so these men comprehensively use the term Letter How the Spirit is in the Scripture-Letter 1. As he owneth what he dictated to his Secretaries the Pen-men of Scripture He is in all their writings with the subscription of his own hand as it were they spake and wrote as they were moved and inspired by the Holy Ghost Rev. 1. 10. John is in the Spirit viz. he is rapt up by the Spirit and the Spirits impulse is more then ordinarily upon him when he is commanded to write and of all that John writeth the Spirit beareth Testimony that it is himself that speaks it Rev. 3. 22. He that hath an ear let him hear what the Spirit saith unto the Churches what wretched men are they who will not suffer the Spirit to be where he speaketh 2. If the Spirit was in the Pen-men he is more in the matter and contents of the Scripture penned down None will deny but he was in the Pen-men more then ordinarily when they wrote from his mouth or inspiration and therefore he is in what they wrote much more for the word written is of greater Authority and Spirit then the Writer or Secretary They were holy men of God who wrote but that which is written is the holy Truth of God They were imperfectly holy but Gods word as written from the Spirit is perfect in all degrees of holiness 3. The Spirit is where there is with perfect holiness perfect Truth and Majesty in the Matter and in the very Stile and where is sweet Harmony in all the parts put together In the Scripture-letter there is not one Iota or Tittle that shall fall to the ground to eclipse the Glory Truth and Majesty or spoil the Harmony of it Secondly the Spirit is given by it in this sense How given by it 1. As his minde is given out by it whether the words be proper or figurative the Spirit hath his proper intendment scope and sense in the whole Letter and in every part of what is written and as by his words he makes known his minde he is where his words are 2. As his work is given by it even what work he pleaseth See second part Section 10. of Conviction Instruction in Righteousness Consolation c. If the Scripture convinceth gainsayers and sinners evil livers if it instructeth the ignorant comforteth the feeble-minded it is as the Spirit gives out himself thereby He is there indeed as a free Agent ad placitum not tyed to work or manifest himself or put forth his power and grace but as the wind bloweth where it listeth so he worketh where when and upon whom he pleaseth 3. As the Promises of the Scripture are his Chariot to convey him whither he pleaseth to go into the hearts of the Elect that they may believe and after they have believed that they may be established Thus according to his promise he will fill a Believers sails of endeavor in reading meditating c. with gales of grace and advances towards glory To conclude that the Spirit is in the Letter and given by it daily experience doth demonstrate For such as forsake the Scriptures authority and own not the Spirits dwelling in the Letter as truly as in the heart they lose their faith of the Spirits presence with them in the reading and meditation of it and losing this faith they run to other Doctrines and Gospels The spirit of error is in all mens doctrines which have not the Spirit in them that breatheth in the Scriptures We may easily discern whether R. F. his spirit be not in his writings and whether much of the spirit of Error not conveyed and given out by his and other mens Pamphlets of the same stamp And shall the spirit of Satan the father of lyes be in Seducers books and not the Spirit of God and of the Father of truth be in and go along according to his free mercy with his own blessed Books of the Scripture Yes verily and James Naylers words import as much when he saith * Few words by J. N. p. 11. That the Spirit opens and brings all that is spoken in Scripture to remembrance which if R. F. denies he contradicts his fellow if he grants it a truth he must recant his frequent descants upon that which I asserted and judge himself as erring because he knew not the Scriptures and the Spirit and power of God dwelling in them and acting by them Section 9. WHat answereth R. F. to this Section where I evidenced another of their Self-contradictions concerning the Scripture which was this He that believeth is born of God without Scripture and yet Let all see if we do not set the Scripture in the heart of every one Why this is his answer * Page 25. 1. So saith the Scripture 1 John 5. And that the word of God is nigh in the heart is witnessed Rom. 10. 8. And he that believes and is born of God knows the seed of God within him 1 John 3. 9. Rep. Do any of these Scriptures bear witness against themselves or say That he that believeth is born of God without Scripture yet dare R. F. put it forth in the front of his answer So saith the Scripture The Scripture saith the full truth He that believeth is born of God but the Pamphlet I quoted * Answer to 7 Priests p. 13 said more then the Scripture that the believer was born of God without the Scripture and R. F. pretends to answer to what their Pamphlets hold forth but cannot in his answers salve his own nor his fellows contradictions Ans 2. He is not born of the Letter as thou wouldst have him yet he is begotten by the immortal word which endureth for ever which the Letter declares of and that doth not contradict
reason light and understanding though lighted up as a candle within me by Christ the true God working with the Father in all acts of Creation and Providence hitherto is truly called as it is natural light and seeing every man John 5. 17. hath some of it the most of whom have no saving light it is truly called as it is common and universal light Will R. F. allow Ed. Burroughs to call some light natural and not me so to phrase it or will he allow J. Nayler to distinguish between common light and saving and may not I and others with me have the same liberty First let Ed. Burroughs be heard * Warning to under barrow pag. 37. I write not as from man whose light Section 20 is onely natural and carnal and doth onely make manifest carnal transgressions c. And again By the natural light through the earthly law is no natural man able to judge of that which is spoken or declared from that which is eternal And again I deny to have this cause put into the judgement of carnal Lawyers who judge by the natural light c. Let us hear J. Nayler speak his minde * Discovery of the man of sin pag. 29. In your reply meaning the Ministers at Newcastle you deceitfully put in that word saving light which is not spoken by me for though Christ be the light of the world that enlightens all yet none are saved by him but who believe c. There is a light then which is in natural men unbelievers and all the Heathen which is but natural and a light which is not saving and therefore but common by their own confession what unreasonableness is it in them to except against the term of distinction what contradiction to their own reason 2. The preeminence of Scripture-light is this that it is our standing rule for faith and maners so are not immediate Revelations or Teachings of which see 1. Part Sect. 1. Here is the Letter or Scripture-fulness that I assert There is sufficient light in it to guide men to salvation seeing it is the Spirits light and given by the Spirit for a rule yea the Spirit gives out himself thereby for our clear understanding and satisfaction in the things of God insomuch as that very witness which a believer hath in himself the Scripture bears testimony of The Spirit tells us in the Scripture what he worketh in our hearts and he stamps upon our hearts what he had before caused to be stampt into Scripture or upon the Bible R. F. objecteth Thou wouldst have the Spirit to be bought and sold if it were in the Letter Rep. How the Spirit is in the Letter that is in the Scripture I have opened in its due place 2. Part Sect. 8. but that it followeth it may therefore be bought and sold is a weak and poor exception R. F. his minde goes along with his Pamphlet and his spirit is in his book yet it is not his person but the ink and paper that is bought and sold so the ink and paper of the Scriptures as other creatures of God are bought and sold not so the Spirit though he be more in them then R. F. is in his book for this poor man cannot change my minde nor many thousands more if they read his Pamphlet with me into his erroneous judgement when as the Spirit in the Scripture changeth my minde and all that are made to own the light and authority of it into the same truth that is there delivered Again he taunteth Thou wouldst have a Letter-Savior if the Letter could give the Spirit and eternal life Rep. 1. I never said the Letter could or did give the Spirit but the Spirit is given by it or as I even now exprest it the Spirit gives out himself by it and he gives out Christ or the knowledge of Christ and eternal life by it also who shall hinder him if he will begin and further our salvation by it 2. It is R. F. his disdainful expression not mine a Letter-Savior Christ a Savior according to Scripture but this I say from the Lord He that slights the Savior which the Scripture witnesseth and maketh known is not like to finde any Spirit-Savior of him or a Savior in vigor life and Spirit to his soul and if he be not such a Savior he is not at all a Savior to him Did ever any of the Apostles or such as had indeed immediate teachings from the Spirit vilifie and reproach Christ or the Scripture with such inkhorn terms Yet again With a Letter-fulness thou wouldst have no witness of God without the Letter Rep. 1. That follows not for his providential works are witnesses of him Acts 14. 17. to the very Heathens and much more to Christians But 2. He shall be no Christian to me or in my account who brings any testimony as from God without the Scriptureattestation But saith R. F. If the Scripture be lost the fulness and the witness would be lost and his people be without supply and strength according to thy account Rep. 1. Should they be lost that one way whereby God gives out his fulness and by which he witnesseth and worketh for his peoples supply and strength would be lost yet God loseth none of his fulness in himself and Christ hath other witnesses of him John 5. His Father his Works John Baptist But 2. Seeing there are Scriptures as they cannot be broken John 10. 35. they cannot be lost God hath and will ever preserve them for his peoples supply and strength 3. What vain jangling is here from R. F. his pen tending to no edification at all of the Reader but to the alienation of peoples mindes from the Scriptures and from those that teach according to them to seduce and draw poor souls after their pretended immediate teachings while yet they will be quoting of Scripture as if it were written and pen'd to destroy it self For thus R. F. gathers up the Rere of his forces * Page 28. He to wit Christ is before all things and by him all things consist and he is the Head of the body the Chruch who is the beginning and first-born from the dead that in all things he might have the preeminence for in him the fulness dwells Rep. 1. Are not these words written by the Spirits secretary Col. 1. 17 18 19. And is not R. F. beholden to the Scripture for that literal knowledge 2. If ever he feels the power of these as other Scriptures The Scripture magnifies Christ above it self God will teach him to honor the Scripture so much the more as it magnifies Christ above it self and to speak more wisely of it then to conclude as he doth In him the fulness dwells then not in the Letter yet the Letter declares of it Rep. 1. If the Letter declares of Christs fulness then we shall need to know no more of Christ then what for substance is in the Scripture there
THE REVILER REBUKED OR A RE-INFORCEMENT OF THE CHARGE AGAINST THE QUAKERS So Called For their Contradictions to the Scriptures of God and to their own Scriblings which Richard Farnworth attempted to answer in his pretended Vindication of the Scriptures but is farther discovered with his Fellow-Contradictors and Revilers and their Doctrine to be Anti-Scriptural Anti-Christian and Anti-Spiritual By JOHN STALHAM a Servant of the Great Bishop and Shepherd of Souls appointed to watch his little Flock at Terling in Essex Titus Cap. 1. ver 7 10 11 13. A Bishop must be blameless holding fast the faithful Word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers For there are many unruly and vain talkers and deceivers whose mouthes must be stopped wherefore rebuke them sharply that they may be sound in the Faith Zach 3. 2. And the Lord said unto Satan The Lord rebuke thee O Satan even the Lord that hath chosen Jerusalem rebuke thee London Printed by Henry Hills and John Field Printers to His Highness 1657. To His Highness OLIVER Lord Protector of the Commonwealth of England Scotland and Ireland AND To the Right Honorable The Council of State SIRS IF the Highest himself shall establish Psalm 87. 5. Zion there is encouragement sufficient and abundant for You his Servants rejoycingly to serve him in the countenancing of his Truth and contending with the men of this Generation for the Faith once given unto the Saints by the most proper means and methods which the Lord of lords in his wisdom hath directed and shall lead you unto The Liberty proclaimed to Godly-Gospel-Preachers and your fostering of Orthodox Pastors and Teachers will much conduce by the Spirit of Christs mouth to the consumption of the Man of Sin and what abuse soever is made of the Press for the spreading of Anti-Scriptural and Antichristian Errors yet it needeth not to be feared while Pulpits and Presses are open through Your Highness and Honors favors for a Testimony against them but that God will confound their Language who by false and perverse Interpretations of the Scriptures would seduce the mindes of the simple into an expectation of nothing but Immediate Raptures and Revelations Some indeed cry up nothing but Club-law against the men called Quakers and can give no other measure then their Prelatical Fathers to those that dissented from them But by Your Indulgence and Forbearance of Saints erring and otherwise minded many have conscientiously made enquiry after those Truths which lay hid or were defaced and have the more heartily embraced them and do hold them fast after Scripture-conviction And however the Men I deal with for the present do debate the Scriptures and decry the Ministery Churches all New Testament external Worship and whatsoever beareth the stamp of Divine Authority as not to be found among us yet by Your Lenity and Gentleness exercised towards them while You espouse or patronize none of their Errors it may be firmly expected that the Elect supposing such among them shall be reduced And as for others that are evil men and seducers from that perverse Principle of their Self-adoring Light they shall wax worse and worse and as the madness of some is evident so shall the folly of other be made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 9. to all who are not bewitched with their Spiritual sorceries MY LORDS Let but the Saints and the Churches of Saints according to Scripture-evidence be protected and cherished as You have graciously begun and the Officeministery will soon be known setled and established Let every stumbling-block as speedily and safely as lyeth within Your Power be removed from the way of the blinde and occasion cut off from them that seek occasion and ere long the Lord himself will rebuke them to silence that they shall neither talk nor write so presumptuously nor shall arrogancy come out of their mouth The lip of truth shall be established for Prov. 12. 19. ever but a lying tongue is but for a moment Let Learning be advanced among pious men for God hath his Wits and his Learned ones and through the sanctified Improvement thereof Ignorance its froward enemy will creep into corners as darkness vanisheth before the light Some of these men * Lip of truth opened by Tho. Lawson page 13. Christs innocency pleaded by Tho. Speeds Epistle with his Guilty covered Clergy-man unvail'd page 69. begin to appeal unto the Consciences of the Learned for Idioms and propriety of speech in Hebrew and Greek with the Dorick dialect they will give us leave then to make use of our English dialect also and speak vulgarly while we think as the Philosopher Our contentions with them are not about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but pro aris focis for the lamp life of our Religion the Rule of the Holy Scriptures the Glory of the Blessed Trinity the peculiarness of the Covenant of Grace the sole matter of our Justification before God the continuance of our Christian warfare during this natural life the truth and efficacy of Christs own Institutions c. Amidst which digladiations our Lord Jesus is fighting against them with the Sword of his mouth and him wee 'l trust with the issue of the battel whereupon I humbly supplicate That every person whatsoever may not impunè strike them corporally in the Steeple-house streets or prison for they think it a great triumph to have this to object That any are tolerated with this mutinous word in their mouths * Answer to the Quakers Catech. p. 19. Fight Lads for the Gospel and they 'l still cry out Persecution as they have done if every Turn-key or Tapster in the prison may without check be permitted to wreak their teem and spite upon them with some base illegal and inhumane usage or other But while any of this Sect for their exorbitant courses meet with legal and due correction Be pleased to let them all know that we are guarded by a better Law then what they * Teachers of the world unvail'd p. 29 30 upbraid us with enacted in the Marian times And that while they carry Popish and Jesuitical Doctrine along with them they are to have no more liberty for divulging it in our Assemblies then the men of that profession Popish Doctrines and Idolatries are as abominable as ever were the Paganish And some of these mens Tenents are as reprobate stuff as the Jesuits Their blasphemies as horrid as the Popish Parasites What is Rome but Babylon the Mother of Abominations And what is this Sect but a daughter of that great whore who doubts but the Romish Emissaries are abroad to seduce Some quondam Professors of the Gospel have lost their Garments and men see their shame They bid farewel to Imputed Righteousness in the Scripture-sense and how they can be girt with
to settle the hearts and hopes of them that flee thither for refuge with strong consolation In a word the Covenant of Grace excludes works as any condition of life for it is the declaration of Gods way of saving by Grace according to the Election of Grace which if it be of Grace as it is then Rom. 11. 6. is it not at all of works These meditations are heart-establishing you will say in wavering times and all Doctrines agreeable to the fulness of Christ and his Covenant are so David found it so so may you It was a soft pillow to David God 2 Sam. 23 5. hath made with me an everlasting Covenant ordered in all things and sure on his Death-bed whereon to rest his head so it will be to all that take hold on it and mix it with faith For secondly it is not the Doctrine of the Gospel abstractly considered but as believed that will establish you Faith establisheth Col. 1. 23. by its object acts reflections and fruits Continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard Consider brethren what you believe and in whom ye have believed Christ and his righteousness without you is a sure foundation for your Faith to Isaiah 28. 18. build upon He that believeth on him shall not be ashamed unsetled beaten off Faith gives you an evidence of things not seen and makes things absent present Every act of Faith tends to your establishment having some certainty in its bosom and bowels and so much as strives against doubting and that shall not miscarry in the issue and event But reflections of Faith help on yet more to stedfastness When you know you do 1 Pet. 3. 21. believe then you have the answer of a good conscience wherewith comes peace and liberty Peace with God is discerned and peace with Conscience is setled hereby in much serenity with liberty of access to the Throne of Grace and of making your Appeals to God by vertue of Christs blood sprinkled on the Conscience and by reason of the Acquittance which Christ received for the Believer at his resurrection His discharge is ours and hence the other benefits which Faith brings along with it of Vnion with Christ Communion with God Justification Redemption Adoption and Sanctification But if with the Doctrine and Faith of the Gospel there comes thirdly the Grace of sense or the sense of Gods grace and love in all that is taught and believed how is the heart established by the holy Rom. 5. 5. Spirit that is given us This Spirit is both the seal of what is past the witness of what is present and the earnest of what is to come making all that is in reversion as sure to us as that which is already in our possession Adde unto this fourthly Experimental exercise of grace in all Gospel-institutions and what establishment shall your hearts want now or hereafter Communion with God in Gospel-Ordinances gives rest and satisfaction when we finde the effect of Water-baptism and of Infant-baptism in Christs blood and the Spirits regeneration when we discern the effect of Bread and Wine-Lords-supper in Christs presence at his Table and the quicknings of his Spirit in our singing Davids Psalms and Scripture-spiritual songs use of publique as private Prayer ministery of the Word c. Your souls brethren cannot but finde it eminently helpful to be established with this Gospel-grace First you have hereby an Antidote against all poison of diverse and strange Doctrines Your hearts are as ships well-ballasted against all contrary winds The Doctrine of Free-grace rightly understood believed and adhered to doth at once dispel and scatter all Popish and Arminian fogs The fulness of Christ believed lays open the emptiness of Quakerism The Covenant and Promises grasped by Faith are as the little stone which they say the Bee takes up to flie with in a high wind so as the biggest blasts shall not dash you to the ground Let who will say that Christ doth not justifie by a righteousness without us the Scripture saith We are made the righteousness of God in him 2 Cor. 5. 21. and the Grace of Faith carries out the Soul for righteousness and life in another viz. Christ of this the Spirit with the Conscience and Experience of Believers beareth witness Let the poor Quakers say that the Scriptures are not the word of God the heart that believeth and experienceth the power of the Scripture changing and transforming will finde him a liar and blasphemer Let them say that will they have no sin dwelling in them and their warfare is at an end a gracious heart will slight and despise these Contradictions to all the Experiences of the Saints held forth in Scripture Let them say there is no Baptism of water or let them call the Lords Supper as used by the Churches a humane Invention because they have found no comfort in it or by it the heart established in the faith of the Institution will give them the lie and although he findes not these seals always alike efficacious yet he knows and believeth them always to be the Lords Ordinances and to have a promise of efficacy annexed to them which God will make good at his day and hour and not at our season Secondly The fears which false doctrine terrifieth the Conscience withal are removed and made to vanish Fears of non-acceptance by reason of daily failings in duties fears of falling away totally and finally are expelled by the pure doctrine of faith and of justification by grace alone and by nothing inherent in us as a habit or adherent to us as an act c. Thirdly There is this advantage all pretended Revelations are cast off dreams are not hearkned unto leading from the Scriptures The faith of a Promise makes things as sure to your souls as if God had spoken immediately from the Clouds The sense of Gods Love is as sweet as a rapture into the third Heavens Moses and the Prophets are as sure to a gracious heart as if one arose from the dead for he could not bring up greater Truths or stronger Arguments of perswasion then are found in the Scriptures he could not speak more pathetically with higher strains and stronger lines with more majesty of stile and elegancy of phrase or sweeter floods of eloquence or with more plainness and godly simplicity then the Spirit expresseth himself in the Scripture holding forth all along an evidence and demonstration of himself with holy harmony and efficacy Fourthly When your hearts are established with Gospelgracious Doctrine Faith Sense and Experience thereof you are fortified against all powerful temptations Sometime the soul is tempted to forsake Ordinances but faith of that promise that the house of Jacob shall not seek God in vain keeps Isaiah 45. 19. the heart close to means of Gods appointment Sometime the Christian is tempted to go to a second Baptism or to
deny Water-baptism altogether but the Experience of Christs blessing Infant-Baptism and the un-warrantableness of Rebaptization keeps him from these extremities If you be tempted to absent your selves from the Lords Table or leave Church-fellowship the Promise and Experience of the Love of God in the use of these Ordinances aws and keeps you in order When Christ until his second Coming in the clouds and visible Glory is lookt at as spiritually present with his own Institutions they are neither trusted to nor neglected Sometime you have been tempted to go hear known Seducers but an establisht heart will not step out of doors unless he hath the more special call to bear witness against them and to strengthen others Lastly Let your hearts be establisht with Gospel-grace and it will produce a well-ordered conversation to the end of your days it will make patient in affliction joyful in suffering even under darkness and in desertion the heart is willing to wait and is made ready for Heaven for it stirs up to watchfulness to have grace in exercise and the soul in preparation for death and then it cannot want boldness at the day of Christs appearing Why then my Brethren dearly Beloved and longed after my joy and crown so stand fast in the Lord my dearly Beloved see that none of you fail of the grace of God Be not as reeds shaken with the wind but as unshaken rocks and pillars in your profession Prize and press after more of heart-establishing grace to this end Hold fast the purity of Doctrine about Justification Election Redemption the Covenant of Grace and the whole pattern of sound and wholesom words in the Scriptures and in the Churches Confessions of Faith consonant to the Scriptures Be active in faith upon the Author and Finisher of your Salvation Be obedient to the Spirit who witnesseth and sealeth the Truth and sheds abroad the Love of God in your hearts Make much of your Experiences built upon and backt with promises cry not woe unto them as some upon their revolting to Quakerism have done Set before you the example of stable Christians as so many Jerome's standing like old well-rooted Oaks and breaking the winds of Doctrines and Oppositions which assault them on every side Decline infectious company cease to hear the instruction that causeth to erre from the words of knowledge Beware of a blinde-zealousaffecting of any man Take heed of curiosity and a itching desire of Novelty or of knowing any new way to Christ and Heaven Stand in the paths and enquire for the old and the good way that ye may walk therein Maintain a humble spirit daily abased in the sight and sense of heart sinfulness and instability The Lord will teach and root the humble Exercise a clear Conscience in profession and communion with the Saints and Churches The mystery of Faith is held in a pure Conscience when men put away a good Conscience or prefer a natural Conscience before a Conscience purified by Faith they make shipwrack of the doctrine of Faith Let Gods power be lookt after in and with Gods own Form The Kingdom of God may be among men when 't is not within their hearts so Luke 17. 21. Christ speaketh to the Pharisees enemies of his Gospel The kingdom of God is among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in medio vestri Bez. you i. e. was preached in the midst of his enemies and working upon others hearts while they were not aware of it They madly wrest the reading of the words within you who apply it to a Kingdom of Grace begun in the enemies of Christ by the light in every man and would thereupon have all Christs outward Forms and positive Institutions laid aside But what God hath joyned together power and form where and to whom he pleaseth do not you separate You have not hitherto been like these sheep which eat no grass more greedily then that which rots them If our new Teachers and their disciples boast of an astonishing Power coming along with their doctrine remember 2 Cor. 6. 7. The word of Truth and the Power of God whereby Christs Ministers are approved do go together If power goes forth with a word of falshood 't is Antichrists power which is after the working of Satan not the Lords It will be sad with any Church-member under Gods institution and form to fall short of his 2 Thes 2. 9. power But while you use his Ordinances in Faith of a promise of Christs power annexed to them you are and shall be more wrought up to and brought under the power promised And that I may be partaker of the Gospel-power as Priviledges with you yea that this Reply as weak as it is may be accompanied according to the truth of it with the mighty power of the Lord Let it be your prayer as it is and shall be mine who am through grace Your Loving Brother and Faithful Pastor JOHN STALHAM To all Honest Godly Conscientious and Judicious Readers BELOVED AS Honest Godly and Conscientious you are invited by Richard Farnworth in his Epistle before his pretended Vindication of the Scriptures in Answer to a piece I put forth in Scotland to the reading of all the Quakers Pamphlets with mine which I referred to in the Margent and of his Answer thereunto if any of you can finde the leisure Now it is my request that such as have met with his reviling Vindication would in honesty do me the favor yea the right so far as to bestow a few spare hours in the perusal of this my Reply and attending Truth as it is after godliness exercise in your reading a good conscience according to a renewed principle joyned with the diligent search of the Scriptures And As you are judicious and grown up to mature and manly knowledge I speak as to wise men judge ye what I wrote before and now write again Many Charges my adversary casteth upon me in his Epistle as so many fiery darts I list not to recriminate but have undertaken to make good my Collection of the Contradictions at first found among this sort and Sect of men Judge ye whether I have wronged any mans books or mixed my deceit with them Judge ye whether I have violated any of Gods Precepts or Truths and taught men so Judge ye which of us twain is given over to lie slander and falsly accuse Judge ye whether I have discovered a spirit of envy against them and the Truth I know the Scripture saith the spirit that dwelleth in us i. e. Believers so far as unregenerate lusteth to envy yet I can appeal to the Searcher of hearts that I found none of this stirring in my bearing witness against these mens doctrine What I see of the truth and of Christ in any I love I wish there was not to be seen in this Sect that which is to be pitied not envied Judge ye who is the Antichrist the Deceiver whether I deserve his Anathema
is seen and known to be one that hates it and why 1. He bears record of himself against Christ and his Apostles Let that be found in any passage of his former or present piece and R. F. shall be no false Apostle J. S. will hide his head in a hole or openly recant the folly and wickedness 2. He calls the true light saith R. F. the Light of nature and the common Light of reason Where 's the proof of this allegation J. S. doth peremptorily deny that he ever so exprest himself since he had the Light of reason in him The true Light as 't is printed both in R. F. his Book * Page 2. and in the Bible John 1. 9. with a great L and there spoken of is Christ J. S. never called Christ the Light of nature or the common Light of reason or reason as Page 34. R. F. clamoreth and clattereth Haply he may say again and again That Christ as the very God and the true Light giveth the Light of nature to all men and common light of reason more or less to every man for he is able to distinguish betwixt the Donor and his Gift betwixt the un-created Light-living God and created Light-given before the fall to Adam or given back since the fall to him and his posterity If R. F. or any man will confound Christ-giving or enlightning with the Light-given or lighted up as a Candle in every man he may as well confound God and the Creature and make them as some blasphemously imagine to be one and the same Essence Therefore as in this so in all other instances Fourthly J. S. is confident after R. F. his impudence in his Preface and Proceedings he shall neither be found Lyar nor false Accuser but as he is sure that Saint Pauls Anathema was out long since Gal. 1. 8 9. and is still in force against those that preach another Gospel-way of Justification as do these Quaking-Papists or Popish-Quakers so the Anathema Maran-atha that R. F. denounceth imperatively and imperiously Let him be an Anathema Maranatha against J. S. shall be as the curse causless that shall not come but that God will do him more good as already he hath done something for him by Shimei's railing Tyrants Sectaries Seducers and Hereticks as Luther said do nothing else but drive us unto the Bible to make us read more diligently therein and with more fervency to sharpen our Prayers and I may adde by their buffetings to be more taken off from self-estimation and to be viler in our own eyes then we can be in the eyes of our Adversaries who know not our hearts THE Reviler rebuked PART 1. 1. Head of Scripture-contradiction Touching the Scriptures themselves Section 1. THe holy Scriptures by one thunder-stricken in spirit and blasted in profession with the Quakers Books and company in Scotland were denied to my face to be the word of Truth which I noted as the first and great Contradiction R. Farnworth in answer returns me thus much of truth in form of words That the Scriptures are words that proceeded from the Spirit of Truth we do not deny but own and so they are the words of truth Plainly he doth not say they are the words of truth nor plainly joyn Scripture the word of truth to all issue with him that denied them to be the word of truth but if they be own'd for words of truth as proceeding from the Spirit of truth then for the advantage of Truth I argue 1. They are the word of God and so should be owned by them Surely the Spirit of truth is the Spirit of God proceeding from the Father and the Son and these three John 15. 26. being one their word is one That which is the word of the Spirit of truth is the word of the Father of truth and of the Son of truth The Scripture by R. F. his confession is the word of the Spirit of truth therefore he must grant it to be the word of the Father and of the Son of truth and consequently the word of the true God 2. If they be words of truth as proceeding from the Spirit of truth then they are the Rule Standard and Touchstone of truth the true Spirit being known by his words and directing us to know his minde by his words what we should believe as truth and practise as truth or according to it but we shall anon hear R. F. denying the Scriptures to be the rule of a Christian as of other men that are unchristian 3. If they be the words of the Spirit of truth then they are so to all men or but to some men 1. If so to all men that have the Scriptures by them then why doth not R. F. challenge him that denied them to be so to unbelievers as I noted in my Book Why doth he challenge me for falshood with a therefore too * Page 2. therefore thy saying is false What saying of mine is false and wherefore I truly related what I had from him I mentioned above in discourse once and again That the Scriptures were not the word of truth And doth it follow because R. F. acknowledgeth them to be the words of truth that therefore I heard not the contradiction or mis-related what was spoken 2. If they be the words of truth but to some men not at all to wicked men and unbelievers no not condemningly as were his expressions then it seems the unbelief and wickedness of men doth make the Faith or Truth of God of none effect but S. Paul Rom. 3. 3. is of another minde Rom 3. 3. cleared yea the Spirit there by the Interrogation first and second What if some did not believe shall their unbelief make the faith of God of none effect forcibly denieth the frustration or making void of Gods word of truth by the Jews former or following continued unbelief God hath laid his faith and truth to pawn as it were in the holy Scriptures and as he is a God of truth his word is a word of truth taking hold of men by the threatning as Zech. 1. 6. who misbelieve or reject the promise And Is he the God of the Jews onely and not also of the Gentiles to justifie and condemn all that are believing or unbelieving according to the Scriptures Such therefore who will say No more is the truth of God or word of God to me then what I believe were they never so dear friends must be as roundly taken up and faithfully rebuked as sometimes Luther took up a man of no mean account Bullenger you erre you know neither your self nor what you hold According to your falsities if the Word findes not the Spirit but an ungodly Person then it is not Gods word whereby you define and hold the word not according to God who speaketh it but according as people do entertain and receive it Whereas as he again a true Christian must hold for certain and must say That word
those that follow after as many as have spoken have likewise foretold of these days the days of the New Testament and the things of Christ Acts 3. 24. As God spake by the mouth of his holy Prophets which have been since the world began Luke 1. 70. There is no contradiction between the Old Testament and the New in the sense I have given therefore none in my collection from Luke 16. That Christ asserts the Scriptures to be a standing rule 3. Reason It crosseth many Scriptures as Ephes 5. 1. Rom. 8. 14. 2 Cor. 3. 17. Rep. Not one of these nor any other for the Scripture cannot doth not contradict it self how ever it seems so to them that understand them not and have not will or skill to clear the harmony The first Scripture alledged Ephes 5. 1. requires that Ephes 5. 1. opened Christians be followers of God as dear children Dear children of God will minde their Fathers will in Moses and the Prophets and if we be followers of God we must follow him in his whole written word as it is plain in the Old or as it is explained and cleared in the Books of the New Testament The second Scripture Rom. 8. 14. hath nothing against Rom 8. 14. vindicated The Spirit leads by his Letter the Scripture rule however R. F. improveth it to his purpose thus They that follow him in the Gospel are led by his Spirit and that is not the Letter for although the Letter is not the Spirit yet the Letter is the Spirits Letter and they that follow God in the Gospel do and dare not upon the hazard of disobedience to their Father but follow him in the Spirits written Gospel seeing the Spirits inward leading and guidance is to the same obedience which the Scripture leads unto The Spirit leads by and to the Scripture never from it as the Spirit in Seducers doth The third Scripture 2 Cor. 3. 17. God is that Spirit 2 Cor. 3. 17. vindicated what then Then the Spirits Letter is Gods Letter I can conclude Or thus The written word of the Spirit is the very written word of God and again God that gave the Letter gives the Spirit with it and by it with it even to those that yet are unbelieving and are ever resisting the Spirit speaking in it and from it Nehem. 9. 20. Acts 7. 51. By it to those whom he effectually preventeth and calleth home to himself or buildeth up Acts 8. 35. Acts 10. 34. with 44. But R. F. his drift in quoting the words above to make people believe that because God or the Lord is that Spirit as saith that Scripture therefore that and all the rest of the Scripture is not a standing rule which follows as much as if it should be said God is the Lord therefore the creature is not his creature I shall for his learning and better improvement of that Text turn the edge of his allegation against himself If that Scripture saith The Lord is that Spirit then that Scripture is the rule for me and him also to believe the Lord is that Spirit and if that Scripture be not fallen out of its authority it is a standing rule for us so to believe but that Scripture says as much and R. F. runs to the authority of it as yet in force therefore that Scripture is a standing rule for the faith of that truth and consequently other Scriptures are the rule for other truths and all Scripture for all truth what we are to believe and what to practise A fourth Argument seems to be drawn from current experience But we follow God who are guided by the Spirit and that is our guide and rule to wit the Spirit of truth Rep. 1. Whose experience is this whom means he by we If onely himself and his companions who deny the Scriptures to be a rule then I deny they are guided by the Spirit of God who breathing forth the Scriptures and guiding men to write them guides men to read hear believe and obey them as their rule If by we he means all sober Saints and godly conscientious Readers not so in his opinion but really so and if he meaneth by the Spirit the Spirit of God then I appeal to all such and all the Saints who love the truth in sincerity whether they have the Spirit for their guide without or not rather with and by the Scriptures The Spirit indeed is promised to be the Saints guide John 16. 13. but it is neither there said although John 16. 13. vindicated R. F. affirms it That Christ appointed him to be the rule nor is he properly the rule but the giver of the rule and the guide unto and by the rule The schoolmaster which sets the copy is not the copy but he guides the hand of the scholar to write after the copy in like maner the Spirit of God appoints the Scripture to be written for a rule and guides the Saints to believe and live according to it Yet would R. F. have the force of a fifth Reason lie in these words Since he promised it as if the Scripture was not a rule since the Spirit was promised as well as before Surely if it was a rule before it is still the same rule as it is the same Scripture And the promise of the Spirit in a larger measure doth not in the least hinder the Scripture from being a rule but the larger measures of the Spirit help towards the understanding of that rule for a clearer and more Gospel-like administration and application 6. Reason If thou wouldst have the Letter to be the rule and Moses and the Prophets onely then thou wouldst not have Christ and the Apostles to be followed according to 1 Cor. 11. 1. Rep. 1. I used not the word onely although the Books of Moses and the Prophets when Christ referred to them Luke 16. were the onely Scriptures extant and a sufficient rule for the present 2. When Christ by his Spirit in the Apostles enlarged the Scriptures he altered not the rule for the substance of it Moses and Christ the Prophets and Apostles are so to be followed that he who leaves the one will forsake the other and he that loves the one will cleave to the other Had ye believed Moses saith Christ ye would have believed me for he wrote of me but if ye believe not his writings how shall ye believe my words John 5. 46 47. And such is the harmony of the Apostles with Moses and the Prophets that the one preached and consequently wrote no other things then what the other did say should come that Christ should suffer c. Acts 26. 22 23. What if the new Testament was written after the Old the matter contained in both is of the same concernment to believers as unbelievers What if Paul gives that godly exhortation Be ye 1 Cor. 11. 1. vindicated followers of me even as I am of Christ is Christ divided Is not Christ
gave forth the Letter Hereby setting the Word and Spirit at difference whereas the Spirit gives forth his word in the Scripture and in the word written lays down the grounds of the Saints actings and believings also yea he hath ordained the very Scripture to be one ground of their acting R. F. in answer returns me this language * Pag. 7. 1. Here thou art blinde and knows not the Saints ground and 2. Accusing them falsly that witness to it 3. With thy Logick and Magick Art would make the Scriptures God and Christ but cannot and would make them the ground of the Saints acting when they are not Rep. 1. If R. F. will but understand what is and may be said to be the ground of a thing he may possibly believe I know the Saints ground of acting as they are Saints The word Ground is ambiguous and hath divers acceptions In strict propriety of speech the Earth we tread upon and Ground are all one as the same Ground or Earth brings forth the same fruit By a metaphorical Allusion the word Ground is sometime put for the Cause of a thing sometime for the first ground-work of a Building or for the first Principles and Rules of Art and Science or for the first habits in a man of his actings The Cause and that principal-efficient Ground of the Saints acting is God and the Father by Christ through the Spirit The Scriptures are How the Scriptures are the Ground of the Saints acting instrumentally a Cause without which since the Lord caused them to be given forth he doth not ordinarily act upon the Saints or draw forth their acts of grace and godliness They are the first external ground-work of all their faith and workings as Saints They are the Rule and Warrant of all their ordinary actings yea the grounding Touch-stone of all extraordinary Impulses and Revelations By their Authority they are a sufficient ground or reason of our faith and practice The Scripture-commands are one ground the Scripture-promises another the Scripture-threatnings another the Scripture examples backt by and bottom'd upon a precept another the Scripture-Prophecies and Revelations another As every word of God is pure Prov. 30. 5. so every part of the Scripture is a pure grounding-rule for a Saints faith and conversation Rev. 21. 14. The wall of the City the new Jerusalem made up of Saints indeed hath twelve foundations and in them the names of the Apostles of the Lamb whose writings we have with the doctrine of the Prophets Ephes 2. 20. founding-grounding doctrine as that golden Reed Rev. 21. 15. to measure the city and the gates thereof and the wall thereof 2. If the Word and Spirit cannot be set at difference but are inseparable as R. F. yieldeth yet I did not falsly accuse them as he saith that witness to the Saints ground because by Word he and others expresly hold forth none but the Person of Christ and God the Word but deny the Letter of Scripture to be the Word of God which is strange contradiction to God himself and to his Scripture and to themselves also For while they grant he wrote or caused to be written the whole Letter yet they deny him to have written a word It is true in propriety of Grammar-speech a letter is but the least part of a word yet it is a part But the Bible consists of many books of letters which God hath left written for his friends and people to be grounded and setled in the faith yet because John 1. 1. speaks of God the Word and 2 Cor. 3. 17. of the Lord the Spirit therefore Christ and the Scripture must not be called by the same name and because Christ and the Spirit are inseparable therefore the Spirit and the Scripture must be parted as to the Case in hand and if the Spirit be the ground of the Saints acting the Scriptures must have no part nor lot in this business I shall still accuse such Logick to be false reasoning and yet not accuse the Logician falsly R. F. thinking to mend the matter marres it with his additional gloss * Page 7. The Letter is not God nor the Letter is not the Spirit therefore not that Word which liveth and abideth for ever 1 Pet. 1. 23. by which the World was framed Heb. 11. 3. and made Heb. 1. 2. For what if it be not that WORD yet it is the word of that Word it is the word of Christ who is God the Word And if Christ be the ground or meritoriously efficient cause of the Saints actings his Scripture or written Word is the regular Card and Compass by which his Spirit steers their course to the Haven of Happiness and Eternal Rest And why may not the word Peter speaks of in that place be the Scripture He sets not 1 Pet. 1. 23. with 25. opened Christ spoken of in opposition to that Scripture in Isaiah 40. 8. but from the Prophets testimony advanceth the word that speaks of Christ in opposition first to mortal and corruptible seed and then to withering flesh and all the glory of man even in his words fading away as the flower of grass And is not every Scripture-Gospel-promise that immortal seed which being emitted from the Scripture by the Spirit and quickened as it is cast into the heart doth it not there abide and remain in life and power If verse 25. may give any light to verse 23. not Christs person but Christs promise is there beyond all dispute intended by the Apostle when he saith The word of the Lord endureth for ever for the Greek word is not that which is used when Christ in person is spoken of Logos but Röma both in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and latter clause which is an explication of the former And this is the word which by the Gospel is preached unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you as if the Apostle should say Would ye know what word is that which endureth for ever even the Scripture-promise which we daily do evangelize or speak of unto you as constant good tidings If any say in verse 23. it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Logos it must be noted for a certain truth that although Logos the Word be sometimes necessarily to be understood of Christs person as John 1. 1. c. yet not * Apud Gracos latè patet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in Joh. 1. 1. always and this is as certain that Rëma is never used for Christs person but this is used ver 25. and therefore ver 23. in Peter is to be expounded by it Again Is it not the same with the sincere milk of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word * cap. 2. 2. which nourisheth and ministreth growth to the new-born babe Was it the wonted maner of any of the Lords Nurses to bring up Gods children by hand as we say as soon as they are new born and not guide them to the breasts of
light yet he is not to be called or accounted as low as some of his workings are But we honor adore and magnifie him as God Christ and the Spirit above his gifts who worketh but such common works though we put them not into his own place nor lift up that natural or common light into the room of a Savior 3. He that witnesseth not Christ and the light of the Spirit of which witnessing he boasteth above the natural light which is given to every man and above the common light though supernatural which is given to some men doth not witness Christ and the light of the Spirit home and close according to the Scriptures Christ as Christ the Lords anointed anointed above his fellows is above all his gifts which he bestoweth on men not onely as he is God viz. natural and common gifts but as he is Christ viz. peculiar and saving gifts And the light of the Spirit is either that which he is essentially with the Father and Son which is above all created and conferred light as high as God is above the creature or that which he gives now the light which the Spirit giveth he giveth in a common or in a saving way There are but natural and common instincts and lightnings of the Spirit and there are special peculiar and sanctifying The God-head and person of the Spirit is more above all these his gifts then the heavens are above the earth This is to witness Christ and the Spirit according to the Scriptures What light R. F. hath about the Spirit the Reader may discern by what past before in the seventh Section But to make good my Charge at the entrance of this I noted from G. Fox that speaking of every mans light he tells all that would know the way This is the true teacher and the Light within is life the Light in Scripture is death Contrary as I said to Ephes 5. 8. Jer. 10. 14. c. For 1. Grant there is some truth in every mans light or as Vniversâ—l light teacheth not the way of salvation Rom. 1. 8. it could not be imprisoned yet it is not the teacher of saving truths That which is but every mans light teacheth the true way to life by a mans own works but it teacheth nothing of the way truth and life that is of Jesus Christ dying for sinners The Ephesians and all the Gentiles were left in the dark for all that natural teaching and the Jews and every man left in a brutish case notwithstanding their natural wisdom I say brutish with that Scripture in Jeremy because the brute beasts are not more below the natural reason of man then the natural minde and reason of every man is below the light of the new creature 2. Grant again as I did in my former piece that the light of the Scripture-law and bare Commandment is death sentencing the transgressors of it to death yet there is another kinde of light mentioned revealed promised and shining forth in the Scripture called the light of the glorious Gospel and Salvation-light which if it be always death to G. F. or R. F. it is because they are among them that perish All that R. F. in defence of George Fox returns me is Where thou art offended at him for saying the Light of Christ is life it is but to manifest thy envy against the truth and thy contradictions to the Scriptures for the Scripture saith Christ is the light John 1. 9. And he is the life John 14. And such as follow him the true light are led out of darkness error and deceit into the light of life John 8. 12. Rep. 1. I was offended at G. F. and am now at R. F. for defending the offence which is this That the light within every man is said to be life in opposition to the light in the Scriptures which he calls death whereas there is no light to bring men to life and glory but it is taught in the Scriptures 2. The light given to all men John 1. 4 and 9. as I said above is indeed the present life of rational creatures and among men but what is that to the life of communion with God in grace and glory 3. The light of life or Salvation by Christ a Mediator to lead such as by grace follow him out of darkness is not known by the remnants of the old creation-light much less can that old creation-light lead into the redeeminglight of life although men follow it never so close and hard at the heels 4. To equal every mans light as if it were for kinde the same with the choicest light of the Saints is to contradict the Scriptures 1. This do all of the Sect. And 2. this doth R. F. 1. The mouth of them all may be heard speak in one Pamphlet * To all that would know the way to the kingdom Printed Anno 1655. pag. 17. to this purpose They will not endure the distinction of Natural and Spiritual and Special Produce one Scripture say they that speaks of a Natural light I can give them two or three if it may do them any good Rom. 1. 21. When they knew God Rom. 2. 14 15. They do by nature the things contained in the law c. Which shew the effect of the law Written in their hearts Jude verse 10. What they know naturally Here is the natural light given to every man more or less this is the light in every mans conscience which is but Natural though they will not have it so called but we will call a Spade a Spade and no more It shall not be set off for Free Grace and the Saints Teacher and sufficient to lead to salvation c. Yet to this effect will they instruct the people * Pag 8. as above To you that tempt God and say Lord give us a sight of our sins you need not tempt God to give you a sight of your sins for ye know enough c. Praying to have more light then what every man hath with them is tempting of God and other light then that it seems they know none or why must men stand still there and seek no further 2. R. F. in another Pamphlet * Light risen out of darkness pag. 19. hath this passage And here you lie ye proud Priests that say the Apostle did not say to every man Col. 1. 27. That Christ or the Light was in them for ver 28. it 's added Whom we preach warning Col 1. 27 28. vindicated every man and teaching every man Here he would level the light of the Saints with every mans light and with Christs person also Whereas 1. When the Apostle saith He warneth every man he doth not speak of every man that cometh into the world for never did every man live in one Age nor did Paul meet with half the men of the world in that Age. 2. The phrase every man in that place must be interpreted by the 26
who may be for a while in this point seduced I shall open three things 1. What the Covenant of Works and what the Covenant of Grace are 2. Shew the different administration of the Covenant of Grace 3. Give some arguments farther to disprove the Levitical Law from being a Covenant of Works 1. The Covenant of Works is that part of the word or What the Covenant of Works is declaration of his will which is pure Law and a Covenant of Justice which promiseth life to them that personally perfectly and perpetually fulfil it but is the ministration of death to them that break it in the least Iota or Punctilio as we may say of it The Covenant of Grace is that part of the What the Covenant of Grace word or of Gods revealed will in and according to Scripture which is pure Gospel issuing forth from Gods absolute free love wherein he promiseth Christ for righteousness and life or upon condition of Christs satisfaction to give righteousness and all that appertaineth to salvation unto all that are Christs peculiar purchase whether of years or infants These two Covenants are of differing kindes and contradistinct each to other 1. The one is a Covenant wherein Justice bears sway Defferences specified the other wherein mercy and grace or Gods free distinguishing love doth reign though in a righteous way also 2. The one sets forth a promise of life that is of continuance in that which is given the other a promise of salvation from sin and death The former promiseth no salvation mentioneth nothing of a Savior or a surety the latter promiseth restitution or deliverance from a fallen state 3. The Condition and foundation of the one is mans personal obedience of the other Christs obedience and satisfaction thereby to the justice of God on others behalf for whom he freely becomes a surety Hence the Covenant of Grace is called a Testament as well as a Covenant not so the covenant of Works 4. The one admits of no failing upon pain of present death and accepteth of nothing but all or the whole payment of the debt by the party himself the other admits of a surety and though it allows of no sin yet it gives forth a pardon with faith and repentance and accepteth of what is given and acted when first the person is accepted in Christ and a willing minde is wrought by the Spirit This were easie to demonstrate from Scripture but that I study rather to contract then enlarge 2. The covenant of Grace admits of a twofold administration thence it is called the Old and New Testament A covenant yea a Testament or will of Christ it was before his death and since That which the Scripture expresly call's the Old testament or covenant Heb. 8. 20. was but the old administration of the covenant of Grace the old copy of Christs will that which it calls the new The Covenant of Grace covenant is the old is the old for substance though new for the administration the new copy of Christs Will First the old and new is one for the substance one Testament of Grace one Gospel of life and good tidings of salvation One for the substance by Jesus Christ from the first promise to Adam and Eve after the fall to Abraham from Abraham to Moses from Moses to the Prophets from the Prophets to Christs death from Christs death to this day from this present time to the end of time and to all eternity For the clearing of this let the Apostle be heard speak or the holy Ghost rather by him Heb. 13. 8. Christ the same yesterday to day and for ever As Christ-personal so the doctrine of Christ and of salvation by him is the same in essence and substance without change and in his covenant without alteration Heb. 11. 13. The true believing Fathers of the Old Testament did all of them embrace the same promises for the substance that we do Christ then to be exhibited and Christ now exhibited in the flesh and in his grace and Spirit is all one yesterday to day and for ever Adam and Eve had Gospel preached to them Gen. 3. 15. Christ that eminent Seed of the woman which should break the Serpents head i. e. by sufferings and satisfaction to God should overcome all the power of his accusations of the elect the redeemed seed before God Abraham had the Gospel preached to him Gal. 3. 8. concerning justification by free Grace The promise of Christs coming out of his loins contained in it the promise of life and salvation so did the promise of Gods being a God of him and of his seed God holds up the same covenant from Abraham to Moses for he renews it to Isaac Gen. 26. 4. And when he puts a message into Moses mouth he calls himself the God of Jacob as of Abraham and Isaac Exod. 3. 6. 16. which shews he dealt with Jacob after the same covenant and so would he carry it on with his posterity then in Egypt In Moses time it holds in force when the Law is given as the Apostle clears it Gal. 3. 16 17. The moral law was not repeated to disanul the promise but to make way for a discovery of the need of the promise and Moses preacheth the righteousness of faith Deut. 30. compared with Rom. 10 In Davids and the Prophets times the same Gospel-covenant is upheld thereupon we have the account of Christs line and genealogy all along Matth. 1. Luke 3. and many precious promises of him accordingly Rom. 1. 1 2. That which Paul preached was promised before by his Prophets in the holy Scriptures and as any believed they were partakers of the saving benefit of this gracious covenant Rom. 3. 21. The righteousness of God or his Rom. 3. 21. opened righteous way of saving sinners by Christ without our personal obedience to the Law and without the Laws discovery as it is a covenant of Works is now manifested by the preachers of the New Testament that before was witnessed by the doctrine of Moses and the Prophets under the old administration The Apostles all of them preached for substance what was in Moses and the Prophets Act. 26. 23. that Christ should suffer c. and be a light and salvation to the ends of the earth Act. 13. 47. Peter professeth Act. 15. 11. this was that he taught and believed that we through the grace of the Lord Jesus shall be saved as they as who as the believers of the Old Testament It was the grace of the Lord Jesus Christ that saved then and now and if any mixed Gospel be taught not that which was of pure grace from the beginning the holy Ghost Gal. 1. would have the doctrine and the Doctor accursed Secondly The maner of dispensation of this Gospel-covenant 2 In the maner of dispensation was different from that it is since Christs death 1. It was administred after a legal and servile way urged with legal conditions
as to the guilt curse and damnation which he bare in his own body on the Tree Yea and such as are in him are at present redeemed out of sin as to the dominion and reign of it but we are not therefore justified and when sin shall wholly be rooted out of us that shall not be our justification at Gods tribunal because we are perfectly holy but because Christ died for us to justifie us by his blood Let him that throws off Christs imputed righteousness go shift for his justification where he can get it He is a foolish bewitched Galatian and Christ shall profit him nothing For bring in any one act of ours though wrought by the Spirit whether of mortification self-denyal love or faith as an act to be an ingredient to the essence of our justification and it is as bad as to be circumcised and as destructive to the souls peace and safety as to be a debtor to keep the whole Law Section 26. I Had noted what I found in J. Nayler That no imperfect thing can be reconciled to God is plain Scripture plainly contradicting Rom. 5. 10. If he meaneth by no imperfect thing no man that is not perfectly sanctified But R. F. makes out the sense thus * Page 14. No sin can be reconciled to God nor any such imperfect thing Rep. 1. If this were the onely sense why was it not spoken at first for we know by the Spirit in the Scriptures Our persons are perfectly reconciled before our natures are perfectly sanctified that it was Gods design to reconcile sinners onely to himself persons as I hinted before in my book imperfect enough and to abolish sin in guilt and power as first and in the presence at the last and we can prove it by clearer Scriptures then R. F. produceth which is onely Rev. 21. 27. that sin and God cannot be reconciled and as Psalm 5. 4. Thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee Hab. 1. 13. Thou art of purer eyes then to behold evil and canst not look on iniquity But 2. The scope of J. Nayler * Answ to perfect Phar. page 9. was to prove that we are not justified by a righteousness without us but by what is perfectly wrought within us and therefore I mistook him not in my former piece when I subjoyned Their meaning is till sin be wholly abolished in its residence out of the heart and all imperfections in sanctification be done away there is no reconciliation of our persons with God or to him whatever be R. F. * Page 14. his flourish And as for our meaning thou speaks of thou art without our minde and so knowest not our meaning by thy imagining therein thou shewest a spirit of error It sufficeth that by Scripture-truth wherein the Spirit of truth reigneth I can detect this for an error viz. Christs work in us is that which justifies our persons before God and what if his work for us be joyned with his work in us if they mean no more then what is inherent righteousness wrought by Christs strength in himself and in us together so F. Howgill must be construed if he quadrates with his other passages in the Book when he saith * The inheritance of Jacob. pag. 29 Christ fulfilled the Law and he fulfils it in them who know him and his work and herein man comes to be justified in Gods sight by Christ who works all our works in us and for us Christs obedience and ours his work for us and his work in us put together for our justification is Babylonish mixture but this I can maintain as a clear and pure truth viz. That it is not the work of Christ in us which justifieth and reconcileth our persons but his sole working for us by his own personal obedience and satisfaction to justice The plain Scripture is this Heb. 10. 14. Christ by one offering hath perfected for ever them that are Heb. 10. 14. cleared sanctified It is not said in any Scripture that Christ hath first perfectly sanctified any persons and then reconciled them unto God but the sense of that as of other Scriptures is that Christ by one offering of himself hath perfected their justification and reconciliation whom he doth also sanctifie in the truth of it at what instant he applyeth their perfect justification And the plain truth according to Scripture is this That no person is reconciled to God How the sinner and yet none but the perfect person is reconciled to God who hath not a perfect Mediator of his reconciliation and who is not accepted as perfectly righteous in the righteousness of Christ his surety and so t is true none but the perfect person is reconciled to God but how not by his qualifications at first an enemy and always carrying about with him while here some wisdom of the flesh which is emnity against God but as he had on Christs Cross his person represented in Christ his head and his sins not imputed upon the account of Christs righteousness made or reckoned to be his 2 Cor. 5. 19. 21. To clear this a little further we must distinguish between the reconciling of our individual persons and the reconciling of our individual natures dispositions or qualities and acts both are a fruit of Christs satisfactory obedience and sufferings and they cannot as J. N. * Love to the lost pag. 50. acknowledgeth this truth though not truely be divided in the possession But personal reconcilement is done at once by imputation of the perfect righteousness of the Lord Jesus nature-reconcilement admits of degrees according to the measure of the Spirit of sanctification As for J. Nayler and R. F. and such as imagine that while sinful imperfections remain in the Saints they in their persons are not cannot be perfectly reconciled to God then not themselves nor any that adhere to their doctrine are or can be reconciled to God in person as not in judgement and affection while they harbor such fleshly and legal conceits of a poor sinners justification and reconciliation and they shall see if by this they get no eye-salve Oh that it might not be too late how till they be better bottom'd with contradictions of Scripture they contradict and come short of true salvation-light right and possession For I judge it 's absolutely necessary to salvation rightly to discern the way of a mans justification before God and reconciliation to him which discerning I perceive not in these mens writings although sometime in discourse with some of this Sect I have had their confession of the truth yet their bad principles make them fly off again as it fares with many a natural ignorant countreyman I wish there be not more then a few such in Cities and populous places who have a notion of the Gospel-truth but practically and experimentally cannot for their hearts but stick in themselves and think a Bird in the hand is
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
they preach that men should repent I ask how shall the ungodly sorrow after a godly maner If they lay the burden upon the ungodly onely and absolve the godly altogether they may by that way preach down all godly sorrow and startle the wicked with legal convictions and that which is remorse of conscience but no way help toward the pulling down the old man or building up the new in the true Believer 11. Head of their Scripture-contradiction Concerning the Word and means of Grace Section 37. I Had expresly cited C. Atkinsons words viz. I deny that God did ever or will ever reveal himself by any of those things thou callest the means of grace which were spoken of before in his book as reading hearing prayer c. contrary to 2 Tim. 3. 15. Rom. 10. 17. Luke 11. 13. c. R. F. in answer * Page 19. saith I would raise a slander c. as if they should deny the way and means that God useth to reveal himself to his people by How makes he it to appear why Christ is the light and the way to the Father and that they own and he reveals his secrets by his Spirit Rep. In all this confession here is no acknowledgement Christ and the Spirit give light and grace by outward means of reading hearing prayer c. That Christ is the light and light-giver hath never been denyed by me and that with his Spirit he is the author and worker of all grace who but graceless men will gain-say We do with the Scripture attribute higher things to God and Christ and the Spirit then to be the means of grace but R. F. will not ascribe so much to the Scriptures read heard sung prayed upon i. e. according to the rules and patterns of prayer there set down to be so much as outward means of grace we can have no such outward ingenuity from him But what saith he The Scriptures are not Christ nor the Spirit Rep. What if they be not they are Christs word and the word of the Spirit as hath been shewed and what the Scripture saith Christ saith and the holy Ghost also the same He therefore that rejects the Scripture and its several exercises from being the means of grace rejecteth Christ and his Spirit also But the Spirit he saith teacheth us how to pray and profit Gal. 4. 6. 1 Cor. 12. 7. c. and this doth not contradict the Scriptures Rep. No for the Spirit of grace and the outward means agree very well yet this is not a yielding them to be the means by which Christ and the Spirit revealeth their secrets and convey grace It is one thing for the Spirit to teach how to pray and read another thing for the Spirit to work by reading praying c we grant the former but he grants not the latter as he ought that I can finde Yes may some say what think you of that which followeth we know that faith is given by the ministery of Christ in the Spirit Rep. But speak plainly is it given by reading and hearing the Scriptures opened and preached as 2 Tim. 3. 15. Rom. 10. 17. hold it forth And we know that God giveth us his holy Spirit Rep. But doth he give it in a way of preaching and prayer as Act. 10. 44. and Luke 11. 13. bear testimony As soon as Paul is converted is he not at Prayer and had he not the fillings of the Spirit given him in that way as by Ananias putting his hands upon him Act. 9. 11. 17. And the wisdom saith R. F. which is from above is first pure then peaceable gentle easie to be entreated and the fruit of righteousness is sown in peace of them that make peace James 3. 17 18. for which we praise God Rep. 1. But doth he give this wisdom by asking as saith James 1. 6. If any lack wisdom let him ask it of God is not prayer a means of wisdom 2. I wish we could finde the wisdom James describeth in R. F. As yet I discern not any seeds of it sown in his books one or other 3. Let him beware of taking Gods name in vain by praising him legibly in print for that which he hath not printed in his heart nor holdeth forth visibly in practise Why but he addeth we own reading hearing prayer and the teachings of God according to his promises Rep. I wish he doth well understand the promises of Means of grace have a promise of blessing annexed God Gods promises are made of a blessing upon such means as reading hearing and prayer as well as of gracious abilities to read hear and pray with Isaiah 55. 3. He that heareth and inclines his ear shall live 1 Tim. 4. 13. 16. If Timothy attend to reading meditation preaching to others watching himself In doing this he shall save himself and those that hear him To prayer is promised salvation Rom. 10. 13. Christs presence Matth. 18. 20. Returns and answers Matth. 7. 7. To preaching Christs presence assistance and blessing Matth. 28. 20. To the Saints conditions which C. Atkinson rejected with the ordinances all blessed success Rom. 8. 28. They shall look unto him and run to him and their faces shall not be ashamed Psal 34. 5. why so Ver 6. This poor man cryed and the Lord heard him and saved him out of all his troubles and therefore we may from others experiences together with our own have hope Rom 5. 4. And Hope in and by a promise an experimental promise and a promised experience maketh not ashamed If therefore R. F. doth own these means and the teachings of God according to Gods promises he must own them otherwise then C. Atkinson even as means by which God hath revealed himself and will communicate his grace and then I will not accuse him as I have not slandered C. A. when I speak the truth I harm them not The more nakedly their Errors are detected by the Truth the more good it may do them and I wish it with my heart 12. Head of Scripture-contradiction Concerning Baptism Section 38. THat they are against Infant-Baptism I had noted contrary to Acts 2. 38 39. where the command for application of Baptism reacheth as far as the Promise and as I hinted in my shorter piece the Promise extendeth it self to Children while Children they are part of the Saints of the Church at Corinth 1 Cor. 7. 14. if but one of the parents be a Believer and a Church-member R. F. is for the Negative in a transition from what was spoken of before But your brain-imaginations we deny and sprinkling Infants with water Rep. 1. If he puts this scandalous title of brain-imaginations upon the other means of Grace reading preaching hearing prayer experiences c. he doth but back his sellow Atkinson Suppose God should leave him as one of that name if it be not the same C. A. to Fornication were it not just for his casting reproach upon the ways of God 2.
No reason is given for his denial of sprinkling Infants with water which I called Sacramental water but he puts it upon a Quere Canst thou prove it Rep. What I affirm and practise I am not without grounds of proof from the Scripture as touching these three things 1. Sacramental water or Baptismal water or Baptism with water let it be called any of these it matters not which 2. Baptism of Children or Infants 3. A sprinkling Baptism or application of water by sprinkling or putting water upon the party baptized First What more clear then the appointment and use of Baptism with Water proved water-Baptism 1. Water was appointed by God to be used as the outward material sign of inward spiritual washing and cleansing by the Blood and Spirit of Christ John 1. 33. He that sent me to baptize with water c. 2. Where there was much water there were many baptized and the sooner dispatched as not onely at Jordan but in Aenon near to Salim John 3. 23. and at Jerusalem Acts 2. 41. Where there was no water the ordinance could not be administred and therefore the Eunuch till he came where water was called not for it Acts 8. 36. See here is water what doth hinder me to be baptized Philips answer If thou believest with all thy heart thou mayest hath no such intendment as * Martin Mason in his Reply to Jonathan Johnson p 8 one puts upon it to intimate water-Baptism to be a thing indifferent nor any such sense as he would dawb upon it with his untempered morter viz. As much as if he had said If thou believest outward water to be necessary to salvation thou mayest be baptized c. For the Eunuchs Reply out of which the scope and sense of Philips answer is to be gathered is not touching his faith of the necessity of water of which he stood convinced that the use of it in Baptism was an ordinance but respecting his faith of Jesus Christ to be the Son of God 3. When the inward Baptism of the Spirit and that by extraordinary gifts of Tongues was obtained it sufficed not but the ordinance of Sacramental-water must be obeyed Acts 10. 47. Can any man forbid water that these should not be baptized c. And ver 48. He commanded them to be baptized Whosoever is against Baptismal-water forbids or denies that which Peter by the Lords authority dares any man to forbid 4. When Paul baptized Lydia and her houshold the Jaylor and all his Crispus Gaius and the houshold of Stephanas what was it but with water He could do no more then John Baptist except in exercise of gift of tongues and miracles and laying on of hands upon those that were baptized before Acts 19. 6. with 4. 5. Baptism with water is by Christs institution to continue Mat. 28. 19 20. opened as long as Christs presence is with the Apostles or such as teach the same Gospel they taught and make Disciples as they did which is to the end of the world Matth. 28. 20. The words * in the Greek are the same with them in Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 40. * except a small variation of the Preposition and Case or addition of a Pronoun so shall it be in the end of this world which is not the end of the Age wherein the Apostles lived but of all Ages then and yet to come And that baptizing with water is meant in Matth. 28. is clear enough because Christ reserved the gift of the inward Baptism to himself but he commandeth his Apostles and Ministers to give forth the outward as subservient to his saving ends and purposes And although we prefer the inward before the outward part of one and the same Baptism yet we must not reject the outward part because the inward is to be preferred It will not excuse R. F. * Page 20. or any man to tell us Yet Baptism by one Spirit we own while water-Baptism is wholly dis-owned Nor do the Scriptures which he produceth for the Baptism by the Spirit exclude the Baptism with water 1 Cor. 12. 12 13. The Apostles scope in 1 Cor. 12. 12 13. cleared and vindicated the Chapter is to press on to a right use of spiritual gifts by every member for the good of the whole body as from other Arguments so from this ver 12. The body is one though the members are many How is it proved that the Church is one body because ver 13. by one Spirit are we all baptized into one body Hence the force of his Argument for right imparting of gifts If we all agree in the same Spirit and are taught by one Spirit and baptized into one body why should not our gifts be used for the mutual good of the members the whole and every part of the body Now what is in the inward part of Baptism among other things incorporation that is held forth by the outward part Water-Baptism declares and ratifies our being set ingraffed and joyned to the body mystical Ephes 4. 4 5. There is one Body one Lord one Faith one Baptism Is it Ephes 4. 4 5. vindicated enough for R. F. to mention this Here is nothing intended against Baptismal-water by the Apostle what ever be mens intentions now adays It 's a wresting of the Scriptures though the bare words be but mentioned to quote them for another end then they were written Both the inward and outward washing are appointed by one Lord to confirm one and the same Faith and they make but one and the same Baptism which consisteth of the sign and the thing signified He that would divide them or more then distinguish them crosseth the minde of the Lord Jesus Whatsoever R. F. addeth Such as are baptized into Christ have put on Christ and that we witness as doth the Scripture which is not contradiction Gal. 3. 27. The Scripture witnesseth the Gal. 3 27. vindicated outward part and the inward and the Apostle intendeth both in this place for pressing faith in Christ alone for Justification without dependence upon any of our acts in obedience to the Law he draweth an Argument from Baptism the outward part as well as the inward As many of you as have been baptized into Christ have put on Christ for Justification alone as if he should say Ye did sacramentally put on Christ in Baptism you must not now put him off and be clothed with your own rags again in stead of his robes He that denieth either part of compleat Baptism as the Scripture expresseth it of Water and of the Spirit hath so much Contradiction to the Scripture in his denial Secondly As to the Baptism of Infants what ever R. F. Infant Baptism Christs institution thinketh with many others that it is an Invention and none of Christs Institution The grounds from Scripture for the Affirmative must be raised otherwise then he undertakes it ere I will clear him of his Christ and
I may ask again what brook or pond was there in Judas's house where Paul was Acts 9. 11. who when weak and feeble was baptized ver 18. and was not strengthned in body till he had received meat ver 19. sure sprinkling or putting a little water upon Paul at that time and at all times upon feeble Infants as upon feeble Paul is a work of greater mercy which God prefers before sacrifice Who may not observe that dippers and the dipped are more put to their shifts to make out their way by Scripture then we are straitned to prove a sprinkling Baptism or a washing by sprinkling or such kinde of application of water to the party And therefore if water be appointed by Christ and Infants are not excluded the Covenant and Promise wherein their parents if but one do stand and if sprinkling or casting water upon the Church-member or confederate with God and his people be sufficient and suitable to the main end of Baptism I apprehend we depart not from the minde of Christ revealed in Scripture when we so Baptize them 4. As I forbear judging of Saints who differ in some inward notions and outward forms so I cannot but condemn this sect of men who are against all outward Baptism with water what way or to what persons soever it be applyed and vent many falshoods and absurdities in their dictates concerning the baptism of the Spirit onely I shall instance but in one or two of the busie Pen-men J. P. and J. N. * His shâ—â—ld of the Truâ—h page 11 12. James Parnell dictates thus They who would have one Baptism outward and another inward would have two Baptisms when the Scripture saith the Baptism is but one As for the Baptism of water which the Apostles used it was a command of Christ for its time Whereas the contrary hath been shewed from Scripture in this Section that the two parts outward and inward make but one Baptism by reason of the relation that the outvvard sign hath to the invvard thing signified vvhich relation by virtue of Christs ordaining it to be so is the foundation of the union and one-ness And as for his limiting the Baptism of vvater to the time past and novv out of date it is but a Tradition lately received to make void the commandement of Christ which will stand in force effect and virtue when the Tradition will vanish and come to nothing James Nayler a greater doctor J. Lilburn * Resur of J. Lilburn * Love to the Lost pag. 38. calls him a tall man in Christ dictates thus * It was not laid on the Apostles as of necessity but as they found it of service or dis-service This is rotten groundless stuff It was always of service since Christ did institute it and not to be denyed to the proper and capable subject If the Apostles did not always administer it themselves they appointed Evangelists Pastors or some that were commissionated to preach to do it according to Christs command Matth. 28. 18 19. which they were to teach others to observe and do And a necessity there was for Necessity of precept and of means in water Baptism them to obey their masters command and administer or cause to be administred as a necessity on the Believers part to use it for him and his as a means of faiths confirmation c. not but that God can and doth save without it where it cannot orderly be had But then will J. N. say * As above page 40. If any shall come in the power and Spirit of Johns Baptism or if any had a call from God thereto such we judge not nor gainsay But what call doth this man imagine observe what he saith afterwards * Page 42. God never called any to Baptize but first he called them out of the world and their habitations there to follow Christ as into the wilderness which were prophets and Apostles called immediately No call will please him but that which is immediate no minister but an Elijah or an Elisha a Peter or a Paul This man is yet a Seeker and not a perfect finder though he speaks much of present perfection attainable and gives them that deny it this jerking abusive character who preach up imperfection and sin for term of life whereas it is one thing to preach there will be sin in the Saints and need they shall have of the meditation of their Baptism to confirm their faith of the non-imputation of that which is inherent and another to preach it up I am more then afraid I do certainly discern it that the late preaching of present perfection in sanctification hath raised and preach't up the pride of many a Pharisaical spirit to such a height that we shall not expect their saving fall by many years labors unless Gods Almighty arm be revealed And to preach up that which is in deed the Baptism in Spirit on purpose to overthrow Christs institution of water is I dare say not from the dictate of Gods Spirit but of self and flesh in Ja. Nayler That which he saith in one page * Love to tâ—â— Lost pag. 4 is true The Apostles did not baptize Believers over again with water who had had it because they had it not before in their fashion But as false is that which he hath in the page before * Page 41. That Paul preached Baptism in spirit in its stead i. e. in stead of Baptism with water for it is a great injury to the Apostle to represent him as a justler out of any of Gods ordinances and as one like himself who saith prety well one while * Page 42. no form we deny into which Christ leads in Spirit yet presently as ill again and blows as cold as before he blew hot But all forms we deny that are used by men to keep people from following the Spirit For suppose it we may with grief enough that some men do abuse forms this way all men do not nor dare admit the thought but tremble to think any should be so formal and again what warrant hath he to deny any of Christs forms though he may with the best wisdom and zeal he hath help to batter down the Images that men have set up Christ hath withdrawn from men but he never sent for water-Baptism to heaven though it came from thence He never repealed the Covenant made with Believers and their seed The Promise holds to all Christs New Testament institutions to Baptismal-water applyed to all Christs little ones He that denyes it puts down Christ and his ordinance and sets up Idol-self in the room Let J. Nayler make a more privy search into his heart and ponder well of what I have animadverted briefly and of what I shall close with none of his stumblings at the divisions about forms should make him out of love with that which had a divine stamp and is not worn out but in his apprehension as in R. F.
the institution end and use during our corporal eating and drinking of them at that Supper of the Lord. The word which I used in the Concrete Spiritual he turns to the Abstract Spirit and thus clamors me * Therefore it is thy reason is so weak that saith The bread which you break although it be bread in the nature and substance yet it is Spirit in the institution c. What blasphemy is this to say that the Spirit is in the bread which is natural in the substance Here is a Papistical trick indeed Oh horrible delusion Rep. 1. I brought not 1 Cor. 10. 16. or any reason from thence to prove the bread to be material and outward though I could as above I have from the 11. Chap. but to shew it was not carnal in R. F. his sense set in opposition to the spiritual institution end and use For that which is appointed by Christ to be used for signification and assurance of many a souls interest in and communion of his natural body and blood broken and shed upon the Cross that is not meer carnal bread and drink But the bread and wine is after Christs institution to be so used as Paul admonisheth the Corinthians and not to be abused and profaned i. e. used in a common maner as if it were but ordinary bread and wine and had no special signification and end stampt upon it That natural body and blood of Christ which we remember in the Supper as broken and shed at his Passion was and is a true natural body then on earth now in heaven and yet it was and is spiritual food his flesh meat indeed his blood drink indeed there is no sweeter no better there 's none to that So the bread and wine is truly bread materially wine and yet withal in the Lords Supper it is Christs body and it is his blood How significatively a spiritual memorial of Christs death and a pledge of what Christ is to us that believe in him dying for us 2. This man R. F. coyneth phrases and then fathers them upon me The Spirit in the institution and the Spirit is in the bread and would make the world believe he were as ignorant of Popery as of true Protestant Doctrine The Doctrine I held forth according to Scripture was and is in professed opposition to all Papisticall tricks and devices touching the Lords Supper I said the bread as the wine was so and is so in its nature and substance but spiritual in the institution end and use And I adde neither Christs Institution nor the Ministers Blessing doth transubstantiate them or turn them into the natural body and blood of Christ as the Papists imagine after their consecration They do not say that I know the Spirit is in the bread nor did I ever so express my self in preaching at Edinburgh or elsewhere and what I wrote there * page 20. is to be seen and read of all men yet more then this of confused stuff would R. F. in his return to the Agreement of 42. Ministers * Contradiction of the Quakers so called p. 16. make the world believe he can produce under my hand and the hands of other Preachers in that City Had his mistake * See page 18. with the marginal not been onely in a letter of my name to put e for a it were a very venial offence but to refer as he doth to my whole name except that letter is a most impudent forgery But to return to the Pontificians this they hold Popish Transubstantiation a blinde dotage The body of Christ is corporally under the shew of bread and the blood of Christ is substantially under the colour of wine as if the accidents or qualities of roundness redness or whiteness could be without the subject and substance of those creatures and as if Christs natural body and blood for substance could be there and neither be seen felt nor tasted and as if Christ had laid down the qualities of a true natural body and were in moe places then one at once with many such blinde dotages this is to make a very carnal Supper of it indeed Hence it is that they maintaining in words onely and with fire and faggot not by any Scripture rightly understood nor sound Argument from thence the real corporal carnal presence of Christ we protest against them as Antichristian And so must we enter a protestation against R. F. and men of his way to be yet more mysteriously Babylonish For the grosser Papists speak broadly and make a nullity of the Lords Supper by their feigned Transubstantiation and carnal-corporal presence but these speak subtilly and nullifie it by transforming of the Institution and spreading the Lords Table with another cloth as it were and as will more appear anon while we hold up the Ordinance according to Gospel-primitive simplicity and do maintain upon sufficient Scripture-grounds both the outward and inward matter and form of the Lords Supper with the spiritualness of the Institution and the truly-spiritual presence of Christ with his own ordained signs who in relation to them and to his own promise and his peoples faith is there as at Baptism Matth. 28. 19 20. Lo I am with you c. by his Spirit to quicken confirm and seal up our communion with himself as crucified for us Hence The benefit of the Lords Supper it is that the Churches of Christ and every true believer active in his faith have found it and do still experience it to be a faith-strengthning conscience-refreshing soul-comforting love-increasing sin-mortifying salvation-assuring Ordinance although they have not always a like sense of his presence But to cast off this Ordinance and call it a carnal invention as R. F. hath done for want of expected assurance at the participation of it is a rash fruit of unbelief and proud impatience and to call us Deceivers * Page 20. for keeping to the Institution which remaineth firm in it self while it proves ineffectual to many an unworthy communicant is to hide himself in his self-deceivings Finally to cry out Oh horrible delusion is to cast a mist before others eyes that they may not see where the jugling and the jugler lie close together For what saith he further The Kingdom of God consists not in meat and drink but in righteousness peace and joy in the holy Ghost and in that Kingdom wheat-bread and red wine is not the souls food but the precious blood of Christ Rep. 1. Where the Apostle speaks of the choice things wherein the Kingdom of God consists viz. righteousness c. Rom. 14. 17. he is not treating of bread and wine at Rom 14. 17. vindicated the Lords Table but of meats and drinks which Jews and Gentiles made a difference about ver 2. One believeth he may eat all things another that is weak eateth herbs He was the stronger Christian who found his liberty to eat of all things i. e. all creatures appointed for
Jerusalem the promise of the Father of which he had told them before his death which they were to shew so often as they broke bread till he came and after he was come to the Apostles they continued it for their sakes which were weak in the faith to whom he was not yet appeared Where by the coming of Christ he would have his lost Souls understand his coming in the Spirit onely and not minde what Paul saith of the after-continuance of the Lords Supper till his visible glorious appearance onely if he hath appeared in the Spirit it is enough the Lord is come they are now perfect and may cast off Gods instituted Forms of Worship in the former figure onely for others sake they may keep them up but then poor souls what will follow You that are not yet arrived at their perfection must hold fellowship with them that may forget Christs death for they eat and drink no longer in remembrance of him and put dooms-day out of their thoughts and then the sensuality charged by James Nayler upon others seizeth upon themselves But against this poyson let me give you a few Antidotes 1. No Believer is without the Spirit and the Lords coming Antidotes in Spirit as it came at first to the Apostles before Christs death and to the Corinthians by Pauls ministery at their first conversion 1 Cor. 2. 4. and to the Thessalonians 1 Thess 1. 5. 2. There are none that have the greatest measures of the Spirit in a sanctified way but have need of more Phil. 3. 12. 3. The Apostles continued the Lords Supper after the pourings out of the Spirit Acts 2. 1. for their own use and benefit for 't is said Acts 2. 42. The converts continued in the Apostles doctrine and fellowship and breaking of bread and prayers not that the Apostles continued it for their sakes onely who were weak in the faith The strongest Believer walks but by faith here and not by sight 2 Cor. 5. 7. and will have need of such wheat-bread and red-wine as a bait in his walk and journey And although the Apostles had gifts extraordinary Acts 2. 1 c. conferred upon them their Sanctification was not then perfected Peter one most forward slipt and stumbled now and then Acts 10. 14 15. Gal. 2. 12 13 14. Barnabas a good man and full of the Holy Ghost and of faith Acts 11. 24. yet fell into sharp contention with Paul stumbled on the blinde side in siding with Mark his sisters son Col. 4. 10. Acts 15. 37 c. and halted with Peter Gal. 2. to instance in no more 3. The comings and manifestations of the Lord in his Spirit may be lost in a great degree by the Saints as the experiences of David Psal 51. 11 12. Heman Psal 88. 11. 15. and others are upon Record in Scripture Famous is that of Mr. Robert Glover Martyr who two or three days before his death was lumpish and desolate of all spiritual Consolation till going to the Stake the Lord restored his Joys and then he cryed out to his friend Mr. Bernher Austine he is come he is come Christ is free to come or go and withdraw as he pleaseth both as to the in-comes of joy and of power also and look to it O ye lost souls who trust to these deceivers that trust to their present manifestations were they never so true their hearts deceive them and their doctrines deceive you if onely you keep to ordinances and that of the Lords Supper till you have got a little comfort and then bid farewell to all Great is the pride and unthankfulness of such who after they have been enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted of the good word of God the sweetness of the promises and the powers of of the world to come do fall off from the means and ordinances a great forerunner it is to the unpardonable sin to wilful malitious Apostasie which if it be totall will be final and irrecoverable Heb. 6. 4 5 6. c. 14. Head of their Scripture-contradiction Concerning Prayer Section 41. I Had noted their express contradiction we are against publique Prayer to what we have 1 Cor. 14. 14. and 1 Tim. 2. 8. for prayer in the publique meetings of the Church and in every place R. F. * Page 21. Publique prayer not forbidden by Christ tells me I have wronged the words by turning them into a wrong sense Rep. What is their sense He saith they are against a publique prayer which is in the state of the Pharisee Rep. What is a prayer in the state of the Pharisee He tells us that which Christ forbids Matth 6. 5. Matth. 6 5. vindicated Rep. 1. What have we there let the words be read And when thou prayest thou shalt not be as the hypocrites for they love to pray standing in the Synagogues and in the corners of the streets that they may be seen of men Here is no prohibition of publique prayers in publique places but of affectation of private prayers in publique places to be seen and observed of men It is indeed Pharisaical to fall to private devotion when a publique work is in hand in the same place or when there is none yet there is company to observe it is without and against rule to pray by a mans self when the company cannot be edified by that which a man speaks unto God and not in the hearing of the persons present and to their understanding but R. F. hath not this sense but judgeth rather we are all in the state of the Pharisee who are the mouth to the rest in our publique meeting places 2. We have found their practical opposition and refusal of joyning with our publique prayer which is the best interpreter of their sense and speaks more what is in their hearts then R. F. his gloss upon it Once at Edinburgh one of theirs went out at the end of my Sermon after he had spoken what he had to say when I told him I would go to prayer for the discovery where the error laid on his part or ours Another time since at Cogges-hall in Essex on a day of prayer and fasting when I was about to pray before Sermon one J. Parnell first being called upon by the magistrate to put off his Hat ask't why he bade not him in the Pulpit put off his Cap and then turned his back upon the ordinance although he was offered liberty to speak further if he would stay quietly till our work was ended if this be their maner of owning publique prayer it is neither after the way of truth love or peace nor after the order of the Spirit of God who teacheth better maners and behaviour before God and men R. F. must not think to put us off with but the praying with the Spirit we own as if they that pray in publique did not pray with the Spirit or that it
agrees with the saying of Christ Matth. 6. 6. Matth 6. 6. vindicated when thou prayest enter into thy Closet c. as if the publique ordinance may not stand with the private for the most retired and secret duties are to fit and make ready for the publique onely 't is our Lords scope there to confine a private prayer to a private place as it is the Apostles order from the Lord 1 Cor. 14. 14 15 16. when 1 Cor. 14. 14 15 cleared vindicated we pray publiquely in Church-conventions all which have a publiqueness in them to pray so as others may be edified thereby who are Saints and those who occupy the room of the unlearned may testifie their consents by saying Amen which they could not do if either the person praying spoke onely to his own hearing or in the heart not with an audible voyce to others or when they heard him they could not understand him because he exprest himself in an unknown tongue All that I drive at with the Apostles and our Saviours scope is that every ordinance and outward part of worship be owned in its place and that this of publique prayer may not be disowned ere the more because of these mens crying up their praying by the Spirit in opposition to the Churches publique prayers which the Primitive Church at Jerusalem Act. 2. 42. attended and continued in and which the present Saints and Churches in these nations hold up according to president and precept R. F. in another Pamphlet of his * Truth cleared of Scandals pag. 2. saith they are led by the Spirit and he maketh intercession for them according to the minde and will of God But their practise shews they are not in this led by the Spirit when they cross the minde and will of God by refusing to joyn with the Saints in a publique prayer we acknowledge that no wicked mans prayer is accepted publiquely or privately made by him It is their duty to pray but not their priviledge who are destitute of the Spirit and out of Christ But to profess prayer from the second birth while yet they know not how to pray as they ought but as the Spirit maketh intercession with sighs and groans which are J. Parnells words * Shield of truth p. 14 15 is to contradict their doctrine of perfection And to give a dash at all our publique prayer as the long prayer of the Pharisees is to strike at the Spirit and contradict the Scripture allowance of the publiqueness and length of prayer upon occasion while we give no allowance to Pharisaical ends and pretences but can approve our persons and hearts to God in Jesus Christ our persons in Christs righteousness reckoned to us by faith our hearts so far as renewed by the grace and power of his in-dwelling Spirit James Nayler hath expressions one would think of this tendency that complies with our doctrine in his common place of Worship * Love to the Lost p. 8 9. wherein he instanceth in no part of worship but prayer he acknowledgeth as we teach The worship of the true and living God stands out of mans will and before any man can rightly worship God he must wait to know the Spirit But now let the lost soul beware of his counsel where should they wait you must saith he know the light and in it wait till therein you finde the Spirits leading acting and ordering This counsel if followed keeps men off from the positive parts of worship revealed in the Scripture The light that every man hath as he comes into the world which is the light they nourish up people in in opposition to Scripture-light makes known nothing of publique ministery Church officers therein of water-Baptism Lords Supper publique order of prayer c. nor of Christ mediator nor of the The Spirit of Prayer to be found in the publâ—que ministery Spirit of promise nor of one promise of grace or gracious acceptation in Christ Had not the lost soul better counsel while he was under publique ministery to attend there for the coming of the Spirit the Spirit of faith and prayer where God useth to give it Acts 10. 44. and promiseth to pour it out Prov. 1. 22 23. with 20. 21. verses How true is that which J. Nayler hath in the same place according to our Scripture-doctrine when a man hath been doing evil neglecting good and then he runs to act a worship to get peace the prayer becomes abomination for he that regards impurity the Lord will not hear his prayers nor accept his worships that 's Cains sacrifice and Esaus prayers but either must your worship be performed in one that never sinned or it cannot be accepted with the pure God Yet here is his mis-guidance of lost souls 1. That he would lead them off from joyning with him that makes long prayers such a one he seems to speak of who hides his wickedness with pretence of godliness but he makes no difference of any that serve Christ and his people publiquely in the nation as if they were all such to be separated from 2. He directs to the commands in Spirit in opposition to the Scripture-Letter for thus he delivers himself * Page 11. All the Saints have their commands in Spirit but yours is in the letter and so of another ministration for the literal ministration is done away in the spiritual As if the Spirit did not give out his commands by the written letter or the Scripture and his power also by the reading and hearing of it and by praying according to the rules and patterns of prayer therein contained But something O ye lost souls you will finde when the great Shepherd seeks up his lost ones and brings back that which is gone astray Ezek. 34. 16 ever and anon that alienated your hearts from the Scripture by the spirit of Contradiction that is in these mens Teachings and Writings 15. Head of their Scripture-contradiction Concerning Singing Section 42. I Gave account of their express words We are against all your Davids Praises and Prophecies in meeter contrary to Ephes 5. 19. Col. 3. 16. and other Scriptures R. F. * Page 21. makes me this return Singing of Psalms and Hymns and spiritual Songs we are not against but own but your Poetry we deny Rep. He might as well say your translation of them into English meeter we deny But if Psalms Hymns and spiritual Songs be owned they are either Davids and other of the Saints penning and the Spirits inditing in the Scripture or of their own composing if they own none but of their own composing they reject Davids and what was left for Psalms cannot be sung without meeter or due measures of speech our use in Scripture contradicting both it by that rejection and themselves also by owning Psalms Hymns and Songs and dis-owning meeter or Poetry for never was there Song Hymn or Psalm sung forth as it ought to be but it had
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
is no necessity then of immediate teachings setting Scripture aside nor ought we to receive any against the Scripture 2. Why may not fulness be in Christ and in the Letter How fulness is in Christ how in the Scripture conjoyned still with the sense of Scripture also The fuller the fountain is the more full is the conduit and its pipes The more full the heart is the fuller the mouth out of the abundance of the heart the mouth speaketh and the pen writeth what is good or bad truth or error In Christ is the fulness of the fountain in the Scriptures is the fulness of the stream flowing from and carrying to the fountain and and abiding inexhausted as a well fed by a continual spring Sect. 21 22 23. Christ having all fulness superabundantly in himself he doth abundantly and sufficiently fill the Scriptures with the savor and sweetness of his good oyntments which make the virgins and the upright love him and seek after him in these footsteps of the flocks the good and old ways of Scripture-teaching 8. Head of Self-contradiction Concerning Perfection Sections 21 22. IN the former of these Sections I noted their profession of Perfection and of Quaking after Moses example at the foot of mount Sinai to cross-shins one with the other R. F. returns me nothing in answer as if convinced it is no better then I judged it a Self-contradiction and one of his own In the latter the contradiction to themselves is as gross they speak of perfection in holiness here attained before death and yet acknowledge sin dwelleth in them though not in act R. F. hath nothing to say to this also and so it must stand as a testimony against them with the rest when he and all his fraternity have said what they can their self-justifications will end in self-confusion 9. Head of Self-contradiction Concerning Quaking and Trembling Section 23. HEre I had noted the Contradiction between their profession of Quaking and trembling and prosessed boldness never having observed more daring creatures to open their lips or put pen to paper It fell out that R. F. his Reply to the Priests about Beverley was quoted for an instance he is therefore the more concerned in vindication but how doth he take off the self-contradiction even as along the Book by persisting in his evil cause * Page 28. The same power that made Moses c. to quake shake and tremble the same power we witness Rep. But Moses was under a Legal administration and at Legal what that time when he said I exceedingly fear and quake he was under a type of that Legal bondage which believers are freed from The false Apostles indeed by their corrupting the Doctrine of Justification carried Christians as much as laid in their power under the Law again for which the true Apostle Paul blames the Galatians Chap. 4. 21. Tell me ye that desire to be under the Law c. So these pretenders to a new Apostleship are discovered by their Doctrine of a Righteousness within them that is their Justification to lead people the same way as the ring-leaders among the Jews and Galatians did and would make them children of the bond-woman whom Christ hath made children of the free-woman yet boldly they will profess they are come from mount Sinai to mount Zion while their Doctrine of Justification hath no other tendency then to carry back to bondage R. F. yet seems to bleat more like a sheep then bark like a wolf in this passage We witness working out our salvation with fear and trembling Rep. 1. The fear and trembling which Paul speaks of Phil 2 12. vindicated Phil. 2. 12. as proper to believers is not that which Moses did typically represent at the foot of mount Sinai for the Apostle to the Hebrews Chap. 12. 18. to 21 denies that believers are under that state or that Legal administration with the effects of it 2. The fear and trembling wherewith believers are to Evangelical trembling what work out their salvation issueth from faith and love and Gospel-humility and is not the fruit of Legal humiliation 3. The Gospel-fear and trembling is not to be found visible or legibly to be discerned in all R. F. his vindication hitherto But he rounds me in the ear with this Thou speaks against the power of God that worketh effectually in his people as it did in Moses Habakkuk David Paul and other witnessed in Scripture thou there in contradicts the Scripture Rep. 1. To contradict the Scripture is worse then to contradict a mans self and therefore I desire the first part of this Reply may be minded by R. F. before the latter Yet there is scarce a Self-contradiction which I have mentioned and charged upon these men but the Reader will finde in it one contradiction or other to the Scripture If I should deny that Moses quaked or that Habakkuk or Paul trembled I should deny the Scripture and the Power of God but I deny that such a quaking as Moses Habakkuk or Paul when fallen to the earth Act. 9. 5 6. were taken with is the fear and trembling believers are to work out their salvation withal as for Davids it coming from the power of piety I desire we all had his measure of love to the word of God then should we tremble as he did Psal 119. 120. at the footstool of the Lord at the threatnings and judgements written and executed even upon Nations and the wicked ones and at the fatherly righteous chastenings upon our selves or his own people 2. When Gods power of majesty in visible manifestations to the eye of the body discovers it self to any as to Moses or to Paul or in visions as to Habakkuks spirit such a bodily trembling becomes them and they will not be able to avoid it but the power of Gods Majesty in visible manifestations to body or minde is not that power which worketh effectually to salvation in his people take it alone for Balaam had such a work but the Power of his love and grace in Christ which in the majesty of the Gospel is made known to us from the efficacy of our high Priest sat down Heb. 8. 1. at the right hand of the Majesty of God in the heavens is that power whereby he worketh in us and whereon he commands us humbly to rest and depend for the finishing of our salvation the same way as it was begun according to Gods good pleasure 3. How contradictious these men are to the profession of trembling I instanced for demonstration in their standing in an evil cause before magistrates without Quaking or fear R. F. * Page 29. in answer hereunto makes good the former branch of demonstration which I mentioned the boldness of his pen This is a fallacy of thine where thou hast shot out thy sting in thy tail herein thou art taught thy gradations methodically in old Antichrists school to lye slander accuse falsly and jeer and
cannot prove what thou hast said Rep. 1. Neither do my words sound as if I jeered nor was it my sense nor do I mis-report their practise 2. The proofs I shall give will evidence the truth of the charge They stand in an evil cause who being convented before magistrates deny the Scriptures to be the word of God disturb the Churches in their publique worship and that sometimes on a solemn day of humiliation All this did J. P. last summer in Essex at Cogs-hall yea and that without quaking and fear witness his challenge of him that had preached witness his question to the magistrate when he was bidden pull off his Hat why he did not bid him in the Pulpit pull off his Cap witness his skipping up the Table before four Justices of the Peace placed at it with his back towards them in the room where they examined him after the publique work was ended pretending he should be heard the better witness his denyal of the Scriptures to be what they are the word of God neither regarding what was held forth to him from Hosea 8. 12. what God hath written is his written word c. nor from Prov. 30. 5 6. Every word of God is pure c. Adde thou not unto his words c. Again that is standing in an evil cause not to own and confess the Scripture to be a Rule to walk by when called to such an acknowledgement before the magistrate this William Dewsbery and Hen Williamson would not directly afford to Judge Windham when he askt the question but put it off another way as their maner is and that Discovery of persecution in Northamp pag. 12. without fear or due respect of the Power ordained by God for they would not stand uncovered till their Hats were taken off R. F. may shoot out his arrow against me Stop thy mouth deceiver and take in thy slander again but it will light upon his own pate or he thinks to answer all with what follows The Lord makes the righteous as bold as Lyons but it cannot be applied here when men will be silent in a good cause and bold in a bad one There is a bad Lion as well as a good the roaring Lion that goes about seeking whom he may devour and that first by seducing the minde to error and then come forth the effects of bodily shaking falling to the ground and roaring as lately at Witham in Essex hath been visible and audible enough The late Teachers hereabouts some of them have been so bold as they will not give over till they knock down people as Butchers do their calves although one of the last that came by name Will Dewsbery was against such violent dealing The boldness of J. P. lately in Colchester Castle is legible enough in Print * Fruits of a Fast p. 5. 6. c. What a bold falshood is that to say our Intent was to ensnare him and bring his body into bonds or that we were gathered against the truth a bold calumny That the four Teachers as he names them of Independent companies are all Parish-Priests a bold lye as is that which followeth that I spake to the Rulers in the publique place thereby to stir up their spirits to persecute The chiefest passage which I had in my Sermon none of which he heard reflecting upon this Sect was occasionally taken up by reason of his interrupting our work viz. that in stead of the term Quakers henceforth they may be stiled Church-disturbers That this was plotted among the Priests and gathered Churches to appoint meetings to insnare the innocent is still more impudent our meeting on a solemn day of seeking God was designed to bear witness against their errors to strengthen the hands of one another in the truth and to preserve the innocent in the way of truth but for insnaring it was far from our intendment the Lord knows nor did we know that J. P. would be there till we met But all these passages with his bold Letters to the Justices after his Commitment and to the Judge after the Assizes and his bold entituling his Book The Fruits of a Fast the Lord hath rebuked after his bold undertaking a Fast of his own for many days together in the aforesaid Castle and therefore I say no more but the Lord rebuke all those of his way by this warning piece though if it be his will I desire not one of them should perish either by death or by imprisonment Section 24. Section 24. 25. THey deny as I noted from their Books all them that deny Quaking and one saith Moses was a Quaker and yet they think it scorn to be called Quakers R. F. who was concerned in this seeing of all that I have read it is he that expresly affirmeth * A return to the Priests about Beverly page 14. Moses was a Quaker hath not a word for reconcilement what I noted therefore must stand with the rest of their Self-contradictions as a Testimony against them 10. Head of Self-contradiction Concerning growth in Grace Section 25. HEre I observed their witnessing as they say of the Saints growth and the time of their pressing after perfection and weighed it with their exclamations against those who deny perfection of degrees and affirm sin to dwell in the Saints all their life time R. F. cunningly asks me * Page 29. Art thou offended that we witness the Saints growth and the time of pressing on to perfection but hides from the Reader the contradiction that follows The time of prossing after perfection is not the time of perfect attainment by their condemning those that deny perfection of gradual holiness in this life For they that are yet to grow further are not at their full and perfect growth and if the time of this life be but a time to press after perfection it is not the time of the Saints attainment to those degrees which at death their souls are filled withal And if they that witness a time of pressing on do not therein cross nor contradict the Scripture as R. F. acknowledgeth and I acknowledge that their witness doth not cross us why then will they by their acclamations of some here already perfect and without sin both cross us and contradict themselves 11. Head of Self-contradiction Concerning Forms of Religion Section 26. WHereas they pretend against all mens Forms and are against Gods Forms of administring water-Baptism and a Bread and Wine-Supper yet they take up a Form of keeping on the Hat a Form of words Thou and Thee c. All this R. F. passeth over as having said enough to the latter at least in a Pamphlet of a sheet that he entituleth The pure language of the Spirit of truth where also he defendeth nakedness or some mens going naked in these times as a figure and sign of their nakedness who are naked from God and clothed with filthy garments all this upon supposition if the Lord bid them
go naked But doth not his fellow W. Dewsbery * Discovery of persecution in Northamptonshire p. 8. tell him the Scripture saith Let your adorning be with modest apparel and till R. F. can prove that God sends any in these days as he did Isaiah to go barefoot and naked he must contradict Scripture and his Fellow and give us leave to challenge them of affected forms and habits placing Religion where there is none besides their mistake of the Lords meaning in Isaiah 20. 2. about the Prophets going naked and bare-foot at Gods command Isai 20. 2. vindicated which was not stark naked for then it would not have been added bare-foot but onely his upper garment was to be put off with his shooes and he was to go in some disguised maner as Acts 19. 16. the word naked is used As for the forms of Thou and Thee 1. Where they not spoken out of affectation and in contempt of Magistracy and Order and from a Levelling spirit the expressions are proper enough but if they stick to these terms as proper they are as loose at other times in their Solecisms incongruities and improprieties And R. F. in this is Self-contradictious for while he would have Thou and Thee to be the proper and pure language of the Spirit he denies the Scripture properly to be called the word of God whereas if Thee and Thou in Scripture be the The language of the Spâ—rit and the word of God all one pure language of the Spirit all the Scripture to which Thou and Thee is joyned is so whether spoken in proper or figurative expressions And if all the Scripture be the pure language of the Spirit it is all the pure word of the Spirit and consequently the pure word of God why then doth he and others deny to call the Scripture the word of God but that they are given up both to contradict the Scripture and themselves 2. This language of Thou and Thee when it is given to God it is given reverently except from Satan Job 1. 10. or wicked men as Cain Gen. 4. 14. c. not as a term of equality with God but in adoration of his Majesty and with respect to his greatness and when it is used in addresses to Kings and great Persons it is joyned with some note of honor as Dan. 3. 10. Thou O King ver 18. Be it known unto thee O King in like maner as when Abigail tendred her Petition to David 1 Sam. 25. 25. Let not my Lord I pray thee c. 3. If the Scripture be a Rule for Thou and Thee it is a Rule for respect to Superiors and that in words and gestures and therefore Thou and Thee and putting off the Hat may stand together when used in humility but keeping on the Hat before them with Thou and Thee in the mouth speaks impure pride in the heart when they think they have pure language in their lips 4. George Fox in his late News out of the North * Page 25. brings in Christ thus speaking to his Father Father you in me and I in you here is Thou and Thee the expressions in Joh. 17. 21. either denied or forgotten and strangely varied that they who are captious at others varying from Scripture-language may be seen in their own inconsistencies 12. Head of Self-contradiction Concerning the Fruits of the Spirit Section 27. I Had observed how they seem to own the fruits of the Spirit and yet walk in the manifest fruits of the Flesh R. F. * Page 29. queries cunningly at the first branch as he did before Art thou offended also at that Rep. My offence is not at real owning of the fruits of the Spirit wheresoever it is found but at their contradiction in words and practise to that which they profess they own Then he querieth at the second branch Doth the old Serpent teach thee to lye against the Spirit with the fruits of it and them that are guided by it and falsly accuse them saying they walk in the manifest fruits and works of the flesh in that all that fear God and knows their godly conversation may witness against thee and herein thou hast manifested thy Spirit of error and deceit and to be one that regards not what thou sayes Rep. 1. The godly conversation of the persons called Quakers is in a new form not known by the most that fear God except a few mis-led people who were captivated to some errors before they heard of Quakerism and now they meeting with some Abettors to their opinions concerning ordinances of Christ who were got above them and turned Seekers think they have found in the doctrine and carriage of the Quakers but will be at a loss and to seek again I am confident if they be godly in the main within a short time 2 That it may appear I regarded what I wrote when I Fruits of thâ— flesh in maâ— called Qukers gave intimation of their works of the flesh let the Reader take some instances 1. Of their strife and debate a work of the flesh from their many jangling Pamphlets and wrangling at the Scripture as a dead Letter and none of the word of God and from the maner as matter of their Answers unto Questions put to them 2. Of their Emulation from their high-towring thoughts of their Apostleship and of their immediate Callings and Teachings 3. Of Hatred from their spirit of Contradiction to the Scriptures to the external parts of Gods worship and from their bitter Words and Execrations Thou art of Cain and of the Devil and Imprecations Let him be Anathema Maran-atha c. 4. As to their turbulent contestations with Ministers in publique and others in private the whole Island of Britain swarms with instances I shall not need to mention that of J. P. at Coggeshall nor that at Terling when he came riding up to the Ministers door after he had talked to the people for an hour or more in a private house with two or three more on horseback and above twenty on foot at his horse heels c. 5. Of Scoffs although R. F. dis-owns them * Page 29. in these words As for scoffing at Scottish Priests or others that we deny but your raising Motives Tryals Points Reasons and Vses out of other mens words and speaking a divination of your own brain for your own ends by plain Scripture you cannot it justifie Rep. 1. The very use of the terms Scottish Priest and Priests so often in this his Pamphlet that I deal with is enough to render R. F. a Scoffer or a Railer 2. Let the Reader that peruseth the place where I first found the exception against our taking a Verse and raising Motives Tryals Uses Reasons and Points from it judge whether it be not full of scoffing and reviling I shall give his words out at large * Râ—turn or Reply to the Priests about Beverley by R Farnworth pag. 8. Who are they that are got
of deceit we deny but a form of sound words the Scripture doth justifie being spoken by the Spirit of truth which we own and now the time is come that deceivers and such as you are cannot endure sound Doctrine but utters your folly to make your selves manifest and what generation you are of even of him whose coming is after the working of Satan with all deceivableness of unrighteousness in them that perish 2 Thes 2. 2 Pet. 2. Rep. I leave all this with the former to the judgement of the intelligent Reader and of the righteous Lord onely I advertise that he may refer in these words to Section 26. as to this in hand and then by our forms of deceit he meaneth our putting off the Hat and against that we must set their putting off the Hat-band and by their form of sound words he must be construed of Thou and Thee and I still leave it to the Lords judgement where deceit is harbored and acted where Humility and Love is lodged and at what Sign it dwells good men may in time understand by Scripture-marks this for one 1 Cor. 11. 16. If any man seem to be contentious we have no such custom neither the Churches of God 13. Head of Contradiction to themselves Concerning Ordinances Section 29. I Noted here what they pretend to own viz. Praying in families with reading and instructing of Children and teaching according to the Apostles Doctrine but contradict it in their giving over the course of Family-prayer ordinarily Morning and Evening and at Meals nor do I hear they teach Children but what leads them to an imitation of their new forms R. F. * Page 30. as before asketh me touching that which they say they own And art thou offended at this Rep. 1. I am not offended at the practice pretended but at the bare pretence of the practice viz. at saying and not doing and at back-slidings from the old and good ways of the Lord. 2. I am offended at R. F. his denying as before our raising Points Reasons Vses Motives and Tryals from the words of Scripture and yet justifying their teaching according to the Apostles Doctrine for sure if all they reach be according thereunto it will go near to fall under some of those heads viz. of Motives Tryals Points Reasons or Vses and if they so teach one another in their families why do they condemn us for teaching after that maner in the publique assemblies 3. I am offended at R. F. his subtilty or ignorant simplicity all along that he puts off his Reader with answer to one part of the Contradiction but not to the other as in what followeth I observed they pretend to own all that is Gods Baptism the Lords Supper Church-fellowship Sabbaths c. but as I said 't is in a sense contradictious to the light that ever they had have or can have truly from Scripture This man speaks not to the latter part of the charge but onely to the former We do own that which is Gods free love and mercy to us and all that is Gods as Baptism the Lords Supper Church-fellowship Sabbath Rep. Here are fair words but what the sense and meaning of them is and how contradictious to Scripture and the ordinary use of the terms and phrases we may gather from what hath passed before See Part 1. Sect. 3. 8. 1. All Water-Baptism is dis-owned by them and he that saith he owneth Scripture-Baptism which comprehends the sign and the thing signified and doth dis-own all Water-Baptism he doth wittingly or unwittingly contradict himself 2. The Lords instituted Bread and Wine Supper they deny as was shewed Part 1. Sect. 39. contrary to the Scripture And he that saith he owneth all that is Gods and dis-owneth Bread and Wine as instituted by Jesus Christ to be used by the Churches as the outward visible sign and memorial of the Lords death to his second coming is beside himself as well as without his Book 3. All forms of Church-fellowship but their own they deny and that can be no true Church-fellowship of theirs which dis-own the Scriptures from being the word of God and rule of their fellowship and of their Church 4. As for a day of Rest one day in seven it was a mercy The Sabbath a mercy and a duty of God to Israel of old that he made known unto them his holy Sabbath Nehem. 9. 14. and I think it is a mercy still and a pledge of love that Gods holy Sabbath exchanged since Christs resurrection from the seventh to the first day of the week hath not ceased in any Age for the standing Rule and Law of the fourth Commandment obligeth to one day in seven whether the last or the first of the seven it is a mercy we have either but doth R. F. and his fellows own the outward part or rest of the Sabbath according to Gods command not that I finde in any of their writings hear one for all * Several papers pag. 19. The worlds Sabbath is without them and they have no rest but in a form without The Saints Sabbath is within where Christ is come to give them rest and they are ceased from their own works 5. It is the mercy and love of God to give a heart to look more into the inside of Ordinances then upon the outside but he that is unfaithful in the least is unjust also in much and he that breaks the least of God Commandments as to the outward part of an Ordinance and teach men so shall be called or reckoned the least in the kingdom of heaven 14. Head of their Self-contradiction Concerning Speech and Silence Section 30. THey sit silent for an hour or half or quarter and when others in though not of their company speak freely they check it as I observed with this or the like saying In the multitude of words there cannot want sin and yet they are in their Letters and Pamphlets full of tautologies c. R. F. passeth this Section over with deep silence but in this Pamphlet he hath verified the charge 1. Of multiloquious needless repetitions where he thinks Sect. 31 32. to vindicate the Scriptures by frequent and impertinent quotation of them And 2. Of Silence in many passages where it was necessary he should have vindicated himself and his Brethren from their own Contradictions 15. Head of their Self-contradiction Concerning Elders Section 31. THis Section also he lets pass as having nothing to say where I noted J. Naylers interfering viz. The ordaining of Elders was not by man and yet it was by the Spirit of God in the Apostles the Spirit made use of them then as he did of the Brethrens and Churches suffrages and prayers To grant an use was made of men in the call of Elders and yet to deny the Call was given of God by man is to speak Daggers and Contradictions as all along I have cleared it in fore-mentioned instances 16. Head of their Self-contradiction
Baptism With water proved 176. 183 Of Infants vindicated 178 Sprinkling lawful 180 One Baptism consisting of two parts 178 182 Bible To be read and preached upon 20 See Scriptures C. Call To the Ministery how lawful 211 Inward to be tried by the outward fruits 214 The Churches call spiritual 215 Some may counterfeit an Immediate call 211 Some mediate calls good 213 214 Some bad ibid. Christ Exalted by the Scriptures and the Scriptures by Christ 43 44 Christ above his gifts 59 His Godhead asserted and cleared 54 How he leads out of the fall 86 How he was made sin or a sinner 132 As Mediator not in natural men 262 276 When and how in the soul 264 His condemning sin in the flesh beyond conscience-condemnation 266 A Savior according to Scripture 283 Commandment How the general includes particular persons 106 What is a command in the Spirit 109 Saints experiences about a command 110 What is a Gospel-command 111 Communion Of Saints on earth with Saints in heaven 146 Conviction By the Spirit beyond that of a natural conscience 266 Conscience If but natural and not renewed gives no saving testimony 269 Covenant Of works and of grace what 90 Of works in Adam 97 Differences of the Covenant of works and of grace 90 Covenant of grace one for the substance 91 Two for maner of administration 93 Old and new what 8 The reason of the change 94 E. Elders Their Ordination by man though not of man 207 F. Forms Of Religion 291 Of Speech 292 Fruits Of the Spirit 293 Of the flesh ibid. G. God How God is Light 68 His Essence not mixed with created Beings 236 Gospel Gospel-Light above natural reach 75 Grace Given by means 173 H. Hearing Of the word 173 Holy Ghost A person one of the Three in the Godhead See Spirit 49 c. 207 Honor Civil due to Superiors and to all men 231 ibid. Gestures of honor some bad and idolatrous 233 Some civil and but good maners ibid. The denial hereof what it argues 292 I. Imputation Gods imputation of righteousness his covering of our sin 130 A constant act of Gods free favor 131 The doctrine of it no pleading for sin 123 c. Justification The material cause not the new-birth 119 Not sanctification 132 Its difference from sanctification 126 God justifieth sinful persons believing 120 121 How justified by faith ibid. Defilements of sin remain in a pardoned soul 125 Peter in his falls not out of a state of justification 128 Perfect at first believing 135 L. Law How set up in stead of Gospel 12 Levitical Law way Typical Gospel 89 Law-Levitical no Covenant of works 95 Law-moral positions concerning it 97 How subservient to the Covenant of grace 98 How inservient to the Covenant of works ibid. Gods Law above the conscience 307 Letter What in a large or in a strict sense 4 5 The Spirits Letter is Gods written word 9 How denied 244 Light Of the Godhead in every man not redemption-light 52 Strange notions of the Light in every man 53 How light without Scripture is no light 64 The Light-giver not to be confounded with the light-given 59 84 Light in every man no Teacher of saving truths 60 Not Gospel-light 75 Not the light of Saints as such 61 261 Much less equal with Christs person 59 Not supernatural 61 Not above but beneath the Scripture-light 66 Not a part of the New-creature 77 Not the Corner-stone 80 Nor the first principle of Christian Religion 82 Leads not out of the fall 83 Obeyed gives no saving excuse or testimony in the conscience 269 Creature and Scripture-light compared 76 Not to be confounded 275 Mysterious absurdities 263 How the least degree of light is perfect 274 How counterfeit ibid. True conclusions about light 69 Lords Supper The visible outward part no carnal invention 185 Bread and wine the outward matter 186 The Institution spiritual 188 The benefit great 190 A strange trans-mutation by 192 James Nayler His reasons broken 193 Antidotes against the dissolution of the Lords Supper 200 M. Magistrates Their forbearance 308 Means of grace attended with a promise of blessing 174 N. Nakedness No Commission for going naked in these times 291 O. Oaths see Swearing Ordinances How owned or disowned 302 P. Perfection Of holiness but comparative 162 164 Not absolute in all degrees till death 143 144 How denied how not 141 158 161 This life a time onely of pressing after it 290 Person What it is 48 What a person in the Godhead is ibid. How distinguished 49 Prayer Publique not forbidden 201 Gods Spirit is there 204 Preaching By Doctrine Reason and Vse c. justified 72 293 How free and consistent with taking Wages 209 Printing When invented 21 The benefit of printed Bibles ibid. Promise Of grace and leading out of the fall none annexed to the good use of natural light 87 Yet the light of a promise helps to lead out of the fall 86 Prophets Some immediately inspired some mediately taught 217 They studied the Scriptures 218 Some distinguisht from men in office 217 Psalms Not sung without some kinde of meeter 205 Q. Quaking From visible manifestations of Gods majesty how and by whom imitable 287 See Trembling Questions Their fit place 223 Which are of the devil 224 R. Reconciliation Of the person perfect before the heart is perfectly sanctified and how 134 135 Regeneration By the Scripture-promise 132 257 Remorse What. 171 Repentance How decryed 171 Righteousness What our own 145 329 What the Quaking Papists mean by Christs righteousness 278 S. Sabbath A mercy as a duty 303 Saints Their light beneath Scripture-light for the degree 271 Their highest degree of light and grace not here attained 272 Experimentally imperfect 148 Scriptures The word of truth 1 To all 2 The word of God and truly so called 3 40 In what sence 25 The witness of God 4 The Letter of God and the Scripture of God all one Ib. A standing Rule 7 A more standing Rule then visions and revelations 13 15 37 38. Not mans word or other mens words 18 The Touch-stone of Doctrine 23 253 And Judge of controversies 258 Not carnal 24 The Spirits sword 26 Powerful 153 The ground of the Saints acting 26 31 And how 27 Interpretation by Scripture 37 A Voice a Light a Rule a Guide 43 44 Scripture-light above the light of nature 66 74 76 Its further preeminence 271 281 Scripture-light Salvation-light 73 Its fulness 284 It magnifies Christ above it self ibid A more excellent Teacher then the creatures 70 To be studied 218 220 Who deny them 244 Gods mouth is in the Letter 247 252 Sin Visible in and to the Saint 112 Groaned under all the life time by true Saints ibid in what respect 113 Sin and purity dwell in one soul not as one 118 Sin confessed is not pleaded for 125 It dwelleth and acteth in the Saints 138 It continueth in them they continue not in it 151 No heart perfectly pure form it 158 159 160