shall we escape if we neglect the Word which at first began to be spoken by the Lord. 4. Is not this also this fancy of perfection the great root of that great sinne against the Gospel of selfe-righteousnesse which the Apostle so much declares against Rom. 9.31.32 Rom 10.2.3 Gal. 5.4 for such is the remaining pride that is in every one that if they have any thing to glory in they will set it up as their Idoll in their hearts 5. How can sinne be mourned over and mortified when neither owned nor discovered We finde blessed Paul a Saint of another Principle then James Nayler pretends to he good man complaines of an imperfect state 1 Cor. 13.12 I see but in part he mourns over the body of his death Rom. 7.24 Oh! wretched man that I am who shall deliver me But how shall we expect this from such as hide their eyes from their bosome sinnes there can be no sense of an unseen an unfelt an unacknowledged sinne What is the reason why so little mourning and mortifying is it not blindnesse and want of discerning sinne in the exceeding sinfulnesse of it in mens hearts 6. This is to take away the end of Christs convincing men of sinne which is that free grace may superabound Rom. 5.20 What made Paul to cry out of the exceeding abundance of grace 1 Tim. 1.15 but the exceedingnesse of his sinnes I am the chiefe of sinners David though a man after Gods owne heart yet the sight of his great sins after he was in a justified state this is that which makes him cry out to the multitude of Gods tender mercies for pardon Psal 51.1 according to thy loving kindnesse according to the multitude of thy tender mercies blot out my transgressions c. How shall a Quaker see any glory in pardoning grace as to its dayly coverings of their weaknesses when they say they are perfect and doe not sinne at all The quakers sinnes discovered notwithstanding their pretence and pleading for perfection 7. This fancy of their perfections is the hiding from their poore deluded soules of those sinnes which they are evidently under the power of in the eyes of any spirituall observer For though they cry up their owne perfections yet who knows not the sinfulnesse of their selfe-righteousnesse of their many blasphemies Heresies denying the Lord that bought them raylings pride lying reproaching of the pretious Ordinances of the living God and Messengers of Jesus Alas what observant eye doth not reade these evidently in their bookes writings words behaviours Now who knowes not if Scripture be true these are wofull corruptions and damning sinnes And shall their fancy of perfection be a covering to such abominations as these No no the Prophet Isaiah will tell them otherwise Isa 28.20 the bed is shorter then that a may can stretch himselfe on it and the covering narrower then that he can wrap himselfe in it Nay their very pleading they are perfect convinceth them of sin ☜ For Job a man of excellency and holines beyond any of them saith chap. 9.20.21 If I justifie my selfe my owne mouth shall condemne me if I say I am perfect it shall also prove me perverse though I were perfect yet would I not know my soule But such broken reeds will one day peirce their hands when the King of terrours shall arrest the body and the sorrowes of death shall compasse them about then their perfection will appeare to be a dreame Oh! that Nayler would thinke of that of Bellarmine who had long disputed for a perfection of holinesse but when he came to dye then he came to see somewhat of the raggs of his owne righteousnesse and cryed out Lord have mercy on me not according to my workings but according to thy mercies in Jesus Christ Reader if God ever open these mens eyes they will then see the need of the blood of Christ when the flames of wrath shall be burning up their straw and stubble but if the spirit of slumber shall keep them in blindnesse and in bondage still that they cannot see and will not owne their imperfection yet when Christ shall coâ—e in flaming fire how shall their righteousnesse shrivell together as a scrowle and be like stubble before the flame then will the vanity of that Quakers expressions be layd open That holy and close walking with God is a Saints covering frâ—m the wrâ—â—◠〈◊〉 God Oh! let the Reader Psal 2.12 Kisse the Sonne lest he be angry when his wrath is kindled â—â—t a little blessed are all they that trust in him E As to this matter of perfection the summe of the rest of his answer is to pleade for perfection here from these considerations That this is the end of Christs comming to present us perfect that not one jot or tittle of the Law must passe till all be fulfilled Rom. 8.3.4 That God sent his Sonne that the righteousnesse of the Law might be fulfilled in us and to dispute against perfection here is to make the commands of Christ and endeavours of the Saints of none effect Reply 1 Iohn 3.8 opened How Christ destroyes the vvorks of the devill 1. As for the first that Christ destroyes the worke of the Devill 1 Iohn 3.8 and to this end was made manifest We answer 1 Christ destroyed the workes of the Devill for his people upon the Crosse Col. 2.14.15 and having spoyled Principalities and Powers he made a shew of them openly tryumphing over them in it Heb. 2.14 Christ himselfe tooke part of flesh and blood that by death he might destroy him that had the power of death viz. the Devill Doe we then by denying perfection of inherent holinesse in this life make voyd the end of Christs comming thus to destroy the workes of the Devill nay we establish it for by discovering of imperfection we send them to glory alone in Christ crucified Gal. 6.14.2 Christ destroyes the workes of the Devill in his people also and this is the constant carrying on of mortification in their hearts with his owne spirit whereby he takes away the doimnion and raigne of sinne Rom. 6.14 As in Paul who though he had the spirit of Christ and the dominion of sinne removed and Christ dayly destroying the workes of the Devill in him yet still he had a Law in his members warring against the Law of his minde Rom 7.23 yet there was the spirit lusting against the flesh and the flesh against the spirit Thus Christ exerciseth his conquering power in the conflicts of his Saints Now though sinne in Paul where not wholly removed or destroyed at present yet did not Christ lose this end of his being made manifest For first as he had it in part in his dayly conquering So secondly he will have it in fulnesse in his owne appointed time when the soule shall see him face to face then that which is in part shall be done away and not till then as is cleare 1 Cor. 13.9.10 3. There are ends of
Reader If thou wondreâ— at the length of our answer to this particular truely the dread of the great God hath been here in upon our soules and we thinke no time or paines too much to vindicate the honour of our dread Lord and his Sonne Jesus Christ remembring that his glory he will not give to any other Position 2. That there is no distinction of Persons in the God-head Except Against our proofe for this Nayler objects That such a Position is not in Sauls Errand to Damascus and sayes we have not any proofe for what we here accuse of Reply 1 That George Fox in Sauls Errand to Damascus pag. 12. being asked Whether there be one individuall God destinguished into Father Sonne and holy Ghost Answered It was but a busie minde so to aske c. so little respect he hath to that saving mystery of the Trinity this that Booke will witnesse And that we had reason to inferre this Position to be a principle of their way will thus appeare 1. If Nayler had taken notice of our Booke he might have considered these words immediately following With other assertions of the same kinde knowne to some of us Now had he considered this he might have seen that we did not gather that this denying of the Persons c. was their Principle onely from what Fox layes downe in Sauls Errand to Damascus pag. 12. but from that of Fox together with other assertions of the same kinde knowne to some of us We know it to be ther Principle by comparing that expression of Fox with what our selves did know from others of them those truths compared were our proofe of that assertion as the Reader will presently fully see 2. Had we had no other ground but that expression of Foxes when he sayes It s a busie minde to enquire c. this had been enough For certainely if Fox thinke it to be a busie minde to enquire it its cleare he doth not beleeve it himselfe as he would not have it to be a matter of any others Faith 3. But thirdly Doth he say we have not any proofe for what we here accuse of Let both him and all men know that we have not charged that assertion on them without sufficient evidence Tomlinson an eminent man in that way in his Book called A Word of Reproofe to the Priests pag. 4. line 20. boldly affirmes the spirit to be no other but Christ himselfe in flesh Is not this to deny the Trinity and take away the distinction of Persons in the God-head 2. One of us doth know this was the Principle of Mr. Taylour Coll. Benson c. and so it was not asserted without reason and their owne spirits and consciences will beare me witnesse W.C. 3. A godly Minister in Westmoreland wrote to us that one of his charge being perverted to become a Quaker affirmed that there was one God bâ—t no such thing as a distinction of Persons in the God-head and spoke many words passionately against it And now whether there is not just cause to charge them with maintaining this blasphemy will be fully manifest and how unâ—ighteously Nayler hath so reviled us upon this account But we leave him to the Lord to rebuke Position 3. That the soule is a part of the Divine Essence Excep To that we layd downe as to the proofe and confutation of this Nayler onely replyes What the soule is you know not who live in the fall and are vaine contenders and pleaders for sinne and so goes on grossely rayling Reply For the proofe the e set downe let the Reader observe that he doth not in the least deny it though it be a blasphemous Principle W. C. And one of us doth still affirme that he was an eare witnesse of it Secondly Here we might very well expect that sith he could not deny our proofe he shâ—uld answer to our confutation of that blasphemy Against which we have given six reasons but instead thereof he falls a rayling as if a Rabshakehs spirit were divine Rhetoricke And what sayes he He sayes We know not what a soule is and that we pleade for sinne c. and seeke gaine from our quarâ—ers c. This is hâ—s answer to our arguments We shall not trouble the Read â— with answering their scandals and revilingâ— bâ—t sâ—â— the eâ—ample of Christ before our eyes 1 Pet 2.23 who whâ—n he was reviled reviled not againe Position 4. That Christ is in every man and in the reprobates he is held under corruption Excep 1 To this Nayler answers thus When will you cease to adde your lyes to slander withall Reply We admire how the man can have so much impudence to charge lyes upon us When as first within six lines Nayler himselfe confesseth that he said That if an Indian were there he should witnesse against him viz. W. C. for affirming that Christ did not dwell in the Indians that never heard the Gospel For the said W. C. did he not thinke the conscience of Iames Nayler feared durst appeale to himselfe whether that discourse was not about every mans having a light within them and that light to be Christ so that he cannot but remember that he affirmed Christ to be a light within the very Indians Secondly Nay further lines 16. 17. Nayler most ignorantly reasons that Christ is in the most vile in the World else he cannot judge them Certainely had the man any sparke of conscience or ingenuity left he durst not in the same page and with the same breath deny and affirme the same Doctrine Excep 2 But oh thou full of all subtilty Did I say that Christ in the reprobates is held under corruption let all that were there be witnesse against thee Reply 1. In our proofe there is no such thing layd to Naylers charge For that Position of theirs as we layd it consisteth of two parts and Nayler might clearely have seen that he is brought onely as a proofe to the first part of it viz. That Christ is in every man for all he is charged with is that he extended the in-dwellings of Christ to Indians and therefore it shares but of the fulnesse of his gall thus to poure it out without cause The proofe of the second part viz. that Christ in the reprobates is held under corruption we layd downe in our second proofe in a Letter of Iohn Audlands to Edward Briggs which Letter Nayler doth not deny For having told him he was damned yet he also tells him that he crucifieth Christ within him c. What is this but to affirme Christ under corruption But to make this further cleare this Nayler himselfe in Edward Briggs his house used this expression Father rayse up thy owne Sonne from under bondage as we have it from his testimony under his hand in a certificate dated Ian 14. 1653. And to put it yet out of all possibility of denyall that the jugling of these men may further yet appeare in denying their owne Principles We
denied truely he could not in so few words have spoken more untruely to prepossesse the Reader but we beg the Reader as to that to suspend his judgement till he have fully read the ensuing Discourse wherein whether any thing have been charged on them that is false and whether Nayler have done faithfully in owning what is truth will appeare at large In the Preface of James Nayler to his answer he tells you The Man of sin and his â—orkings in the last times Revealed That Christ now appearing in his Saints to discover the man of sinne with all his deceits and deceiveable workings now all the powers of darkenesse are gathered against him Gog and Magog As for those deceits and deceiveable workings truely these blasphemous Doctrines of these men with their Diabolicall delusions and quakings will make it appeare where the man of sin is now working To open this we shall stay the Reader a little Agreement betwixt Papists and Quakers 1. It is as claere as the noone day 2 Thes 2. chapter Rev. 12.3 Rev. 13. Rev. 17.4.5.9.10 that the Papall Apostacy and state is The Antichrist so often Prophesied of in Scripture Now it is as plainâ— that the very distinguishing Doctrines and practises of these men are such as are the maine principles of that man of sinne in opposition to Jesus Christ Papist Bell. l. 2. de justif cap. 7. 1. The Papists deny the imputed righteousnesse of Christ for justification and in scorne and derision call it A putative Righteousnesse Quak. These also from the same spirit deny the imputed Righteousnesse of Christ for justification And Nayler himselfe before the whole Court at Appleby discoursing with W. C. about justification by righteousnesse of Christ imputed not onely denyed it but in a sleighting way ended his discourse thereabout with this language That which is without is without So George Fox affirmed That he that is borne of God is justified by Christ alone without imputation Sauls Errand pag. 12. Papist Bell. l. 2. de justif cap. 3. 2. The Papists in their controversies with us doe positively affirme that justification is by inherent Righteousnesse Hence Bellermine Stapleton c. with the rest doe positively affirme that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely justum facere per inherentem justitiam that to justifie is onely to make righteous by inherent righteousnesse Quak. So these men doe as confidently affirme that they are onely justified by inherent righteousnesse or that righteousnesse within which Christ within them enableth them to performe See our proofe Perfect Pharisee pag. 10. Papist Bell. de juâ—tif l. 4. c. 11. 12. 13. 14 3. The Papists againe doe confidently conclude that a man may perfectly keep the whole Law Hence their neglect of the righteousnesse of Christ their workes of supererogation and the like Quak So the Quakers their great assertion as a challenge to all is that eâ—ery Saint is perfect that it is pâ—ssible to be perfectly holy and without sinne Perfect obedience to the Law of God is their great Principle which they confidently cry up more then any Papist Bell. l. 3. de verbo Dei c 4. 4. The Papists affirme that the Scriptures or the Written Word of God are not the supreame Iudge of sp rits Quak So these people that the spirits are not to be câ—yed by Scripture So A. P. in the Booke he but forth called Severall Papers p 19. The Woâ—lds touchstone is without them and they try the spirit by the letter c. but the Saints touchstone is within So that though they agree not what shall be yet both of them consent in denying the Scripture to be the judge of spirits Papist 5 The Papists call the Scripture aâ—â— ad letter a nose of wax a scâ—bbard without a sword Coâ—erus in Euchir pag. 44 Pighius lib. 1. cap. 4. So Melchior Canus sayes It is most certaine the Written Word is onely for Babes and is no way necessary for those that are growâ—e as is more fu l Melchior Canus defens each fid contra confess Worâ—berg cap. 36. Quak. So these men also not onely câ—y downe the necessity of the written word see the perfect Pharisee pag. 20. but also call it a dead letter a carnall letter that they are but a declaration of them that spake it So Melchior Canus againe saith the Gospel is not the Scripture as Farnworth in his Booke Discovery of Faith scoffes at our saying the foure Bookes of Matthew Marke Luke and John are the Gospel pag. 1â— Papist 6. The great argument by which the Papists doe goe about to establish the truth of their way is Immediate revelations and pretended miracles the want of which they upbrayd the Protestant Ministers and charge us to be no Church Quak So the Quakers doe in their pretence to an immediate call and their supposed miracle of quaking So A. P. the Word of the Lord came to me saying So Audland the Word of the Lord came to me but of that more hereafter Papist 7. The Papists doe place much of their holinesse in their Eastings beggerly apparell and forsaking the World as they call it as their lâ—â—ing mewed up in convents and cloysters their wandring up and downe as Hermits and begging Fryers c. Quak. So these men is knowne to place abundance of their holinesse in Fasting beggarly apparell wandring up and downe the World c. we might adde much more but here you may see how the man of sinne in these men in their compliance with the principles and practises of the Romish way breaks out in his deceit and deceiveâ—ble workings 2. He is a stâ—anger in the Booke of God as to the discovery of Antichrist The spirit of errour the spirit of Anti-Christ who doth not observe the spirit of God mightily unvailing Antichrist by the revealing of the spirit of errour in him for 1 Iohn 2.18 there it plainly appeares that horrid errors are of that affinity with the Antichrist that when he would describe that man of sinne in the last time he calls the Heretiques by that very name Now are there many Antichrists whereby we know it is the last time c. Now besides those which we have named the Reader will easily observe such a masse and heape of Arminian Socinian Familisticall errors in their Doctrines layd downe in the Perfect Pharisee that he may câ—earely observe where the spirit of Antichrist works in all deceiveablenesse in this last time 3. Lastly It is the Saints bulwarke against the Papists while they call for our miracles that the spirit of God clearely holds forth that the comming of the man of sinne is after the working of Satan with all power and signes and lying wonders 2 Thes 2.9 So Rev. 16.13 the three uncleane spirits ver 14. are the spirits of Devils working miracles to gather together c. Now this further evidenceth the spirit of the man of sinne
which is the cause of such most wretched blasphemies 1 Cor 6.17 opened This next Scripture is 1 Cor 6.17 He that is joyned unto the Lord is one spirit The designe of the Apostle there being to dehort from Fornication upon the account of that union that is betwixt the Fornicator and the Harlot ver 16 they are one body for two saith he shall be one flesh doth adde a further reason to the Saints he that is joyned to the Lord is one spirit V. 15. Shall I then take the members of Christ and make them the members of an Harlot God forbid Now that this Text doth not hold forth a Beleevers equality with God will thus appeare For first The strength of the Apostles argument in this place is by the membership of a Beleever to Christ to prove the exceeding sinfulnesse of taking a member of Christ and making it a member of an Harlot all the union it holds forth betwixt us and Christ is onely as we are members of the Lord Jesus Now the membership of a Beleever with Christ is nothing to prove his equality with God For first The implantation of a Beleever into Christ being by Faith in his death and Faith it selfe being a finite grace can no way bring the soule into an infâ—nite equality 2. Besides Paul after membership by Faith in Christ yet complained of a body of sinne which utterly disclaimes all equality with God 2. The nature of this union speaks no physicall onenesse for as there is no physicall onenesse betwixt the Fornicator and the Harlot neither are they physically one body though so ca led out of a relative respect so neither is there any such physicall onenesse betwixt Beleevers and Christ And without the soules physicall onenessâ— with God there can be no equality betwixt it and God nay if Christ were not essentially one with the Father neither could he be equall with the Father Having thus seen the full meaning of these Scriptures we beleeve Readâ—râ— thou wilt wonder how the Justices could heare the Scriptures so blaâ—phemously abused and yet be satisfied as Nayler pretends they understanding his affirming his equality with God of the spirit of Christ in him For did they thinke that the spirit did essentially dwell in Fox how then came they to be satisfied when Fox attributes that to himselfe which is the spirits property or how comes he to be the same essentially with the spirit of God or did they conceive the spirit in Fox to be the graces or fruits of the spirit how then could they be satisfied it so in as much as those fruits of the spirit are in their best capacity but a new creature and so in no way equall with God But were they all satisfied How then was it that Mr. Sawry a Member of the late Parliament and as unprepossessed as any of the Justices then present was so fully satisfied that Fox was really and by confession guilty of those blasphemous words that he said he was equall with God that he openly declared against him in the presence of them all and urged the Iustices that Fox was clearely guilty of that blasphemy by his owne confession before them all Now for what he addes concerning Dr. Marshall his Oath That one of the Iustices who was present at Lancaster when Fox spoke these words did openly there witnesse against Marshals false Oath in the hearing of the open Court Let the Reader know W. C. 1. T is true that Iustice did so in the hearing of one of us but did it in such a way with his head hanging downe and a low voyce that spake clearely enough to observant hearers he had more will to accuse him then either confidence or reason 2. That Iustice was Coll. Benson t is true he was at Lancaster and t is as true he was a Quaker long since and before that time and had made it his worke to ride up and downe about that businesse to get Fox discharged from his blasphemy and what such a partiall evidence is to gaine-say the Doctors Oath let the Reader judge 3. Besides the Dr. swore it and so did Mr. Altham but Coll. Benson onely whispered it or said it at the utmost 4. It was fully evidenced after in Lancaster before the whole Country 5. But to discharge our selves and to cleare up the truth beyond all denyall we have here given you the testimony of the said Dr. Marshall and Mr. Altham sent to us and dated at Lancaster Ian. 19. 1653. George Fox said That he that sanctifieth and they that are sanctified are one and they are equall George Fox being asked Whether he was equall with God answered thus I am equall with God The truth of these two Articles against George Fox we have already witnessed by deposing our Oaths before the Magistrate at severall times and still witnesse though now our testimony be not so necessary as formerly since the observant Reader may discerne what we witnesse more generally held out in their owne Books perticularly in the Booke entituled Sauls Errand to Damascus pag. 8. line 8. See also their answers pag. 5. 6. and 10. Jan. 19. 1653. William Marshall Michaell Altham Excep 2 Thus we have you see fully cleared our first testimony And for the second That Nayler said He was as holy just and good as God against which Nayler thus excepts It is an untruth and was never spoken by me nâ—r ever did it enter into my thoughts but is a lye raysed up by the father of lyes the Devill and vented by his servants to make the truth odious and so goes on denying that ever Will. Baldwinson heard him say so c. We thus answer Reply 1 Surely this man thinkes by his rage to darken the truth of this testimony but that thou mayst againe acquit us and see that Iames Nayler makes no conscience of lyes as we have given thee the testimonies of Dr. Marshall and Mr. Altham for the former so we here give thee a large account of the proofe of this horrible blasphemy under the hand of Will. Baldwinson January 14. 1653. Sir YOu Writ to me to certifie you of some Words that I heard from Iames Nayler and Richard Farnsworth as they call themselves amongst us I my selfe went to George Bateman his house in Underbarrow called the Crag and there was a great deale of people come in to the house and Nayler and Farnsworth sitting beyond a Table upon a Bench and there Nayler speaking and teaching Perfection and to be attaind to in this life and to be without sin this teaching so did trouble me as being contrary to the Word of God that I stood up before the Table and spoke these words Friends doe you hold that a man may attaine to that height of perfection in this life to be as perfect as pure as holy and just as God himselfe And they joyntly replyed Yea and they were so And one in the house spake and said My question was not
he know them for they are discerned spiritually There the Apostle gives the reason why no light implanted in our natures in the creation can discerne the things of the spirit of God because they are spiritually discerned where he makes an opposition betwixt naturall and spirituall light and puts an impossibility upon discovering Christ by the light of Nature We may adde that ver 9.10 Eye hath not seene Eare hath not heard neither hath it entred into the heart of man to conceive c. but God hath revealed them unto us by his spirit 3. That that light which by Christ in the creating of the world is implanted in the soule is not a knowledge of Christ as a Mediator will appeare by undenyable examples for there are multitudes of men and women without contradiction never knew the Lord Iesus as a Mediator though it must be confessed they had a rationall or naturall light Those thousands of Saints that went over into new England fully experienced it that there is not the least hint of a Christ implanted in those Indians one of us having often conversed amongst them can also fully witnesse it as is more fully also evident by the confessions of many of them in Print who have been converted by the Ministry of Mr. Eliot of which we spake in the Perfect Pharisee pag. 19. But may not these Scriptures fully confound these mens pervertings of that Scripture Reade Psal 143.19 He shewd his Word unto Iacob his statutes and judgements unto Israel he hath not dealt so with any people and as for his judgements they have not knowne them Psal 79.6 Powre out thy wrath vpon the Heathen that have not knowne thee Col. 1.26 the disponsation of God is given to fulfill the Word of God even that mystery which hath been hid from ages and generations But let Paul determine the contrary to whose judgement we shall desire to stand 2 Thes 3.2 All men have not Faith Light in all not sufficient to save 3. That this light which by Christ in creating of the world is implanted in man is not sufficient to bring to a Gospel salvation is also plaine from what we have convincingly proved that this naturall light may be in thousands that never knew the Lord Iesus as a Mediator and Iohn 17.3 this is life eternall to know thee the very God and Iesus Christ whom thou hast sent So that there is an utter insufficiency and incapacity in this light to bring to salvation So that though A. P. hath lately expressed his abhorring the distinction betwixt naturall and spirituall light yet our Lord Iesus and the Apostles are so full in it that they are of more authority with us then the novell opinion of A. P. Thus you see this Scripture fully vindicated from their wrestings for hence it is apparent that though Iesus Christ by whom the Father made the world Heb. 1.2 in his creation of man did enlighten and create a principle of light and naturall reason and understanding in the soule which we have proved is eminently there understood yet this proves nothing for the Quakers that either therefore every man that hath a reasonable soule Christ dwells in him or that he knowes Christ or that his naturall light can possibly suffice to bring to Gospel salvation Excep 4 Naylers next defence is this ridiculous argument If Christ be not in the most vile in the world c how shall he judge every one according to their thoughts as well as according to what they doe must he proceed as carnall Iudges doe by proofe or confession and no further Reply We need say no more to shew the simplicity of this argument then to aske them these questions Doth the Scripture say that Christ is in the Devills and yet he sees and knowes and judgeth them Or doth the Scripture say that the damned in Hell Christ is in them Nay but doth not Scripture speake in this language Christ in you the hope of glory Col 1 27. so that Scripture speaking of Christ in you speaks of him as being the hope of glory where he dwells And is Christ in Devils and damned soules the hope of glory For geâ—â—â—er the Quakers nor we are in this controversie at all disposinâ— concerning the abiquity of the Divine Nature by reason of which he is above all and through all and 〈◊〉 all But of Christ in us in that sense the Gospel useth the expression viz. as a saving light and principle the hope of glory 2. How ridiculous is it from Christs knowing all things to inferre that he dwells in all can he not know things unlesse he dwell in them Doth he not know the inward motions of Brutes Horses Fishes c. and is it Scripture Language from thence to inferre his dwelling in them Oh! the vainenesse and frothinesse of such a spirit and how are these men given up to blasphemy We shall conclude with that of David Psal 11.4 The Lord is in his holy temple the Lords throne is in Heaven his eyes behold his eye-lids try the children of men He hath another argument that Christ dwells in the Saints which we know in its Gospel sense but not in Naylers that Christ as man dwells in them but how absurdly and un-scripturally doth this conclusion follow therefore Christ doth dwell in all Thus you see our proofes fully confirmed his lyes confuted his perverted Scriptures cleared and answered and the folly of his arguments fully opened though he hath not answered one of our arguments and many Scriptures against that Doctrine Position 5. That Christ in the Flesh with all he did and suffered therein was but a Figure and nothing but an Example Excep 1 O deceitfull spirits c. are those words expressely found in Sauls Errand to Damascus as you say they are let that Booke be witnesse against you and your lying slanders to all that reade it Reply Surely this man pretends neither to conscience nor modesty that doth challenge us here for a lye for saying that Doctrine was expressely found in Sauls Errand He that shalâ— but looke upon that Booke pag. 2. pag 8. pag. 14. shall begin to know the impudence of Iames Nayler pag. 2. 9. line last in the schedule annaxed to the Lancashire Petition to the Councell of State you have this charge Richard Hubbethorn wrote that Christs comming in the Flesh was but a Figure Now are we lyars in affirming those words are expressely found there Nay further in pag. 8. where Hubbethorne answers to that charge we will give you his owne words Christ in his people is the substance of all figures types and shadowes fulfilling them in them but as he is held forth in the Scripture-letter without them and in the flesh without them he is their example or figure which is both one that the same things might be fulfilled in them that was in Christ Iesus Could a man have spoken more plainely to affirme what we asserted of him And doe we adde our
It soems there can be no greater offence to you then to cry downe sinne and to grow up to perfection c. you pleade for continuance in sinne and imperfection c. you pleade for the Devills Kingdome putting cleansing from sinne and perfection farre off till after death c. Reply Deniall of perfection in this life is no pleading for sin 1. Reader If thou hast read our Booke of the Perfect Pharisee thou wilt see we fore-saw this language from them where we told thee we expect from their former usage in this kinde they will charge us with pleading for sinne pag. 16.17 where we shewd that discovering the imperfections of the best Saints lest they should live upon their owne righteousnesse was no pleading for sin and this we proved from the practice of Christ discovering the imperfection of the Churches of the Spirâ—t rehearsing the faults of the Saints of Paul crying out of the body of his death So that to discover it is not to pleade for it unlesse you will blaspheme the holy One of Israel Had Nayler considered these Texts he might have spared the labour to repeate againe a cavill so fully answered but he answers nothing 2. But yet to make it more cleare that to say perfection in holinesse cannot be attain'd in this life is not to pleade for sinne and for the Devills Kingdome Consider first The Kingdome of the Devill is not pleaded for there where there is a pressing of a continuall wrastling and strugling in the power of Jesus Christ against it which pressing is our constant practice to our people For though it is plaine from Scripture that in the utmost attainements of the people of God still they see but in a glasse darkely 1 Cor. 13. and have not attain'd perfection Psal 3.12 yet it is their duty to struggle and wrastle against the body of their death and to presse towards the marke Phil. 3.14 Againe doth the Physitian meeting with a Patient in a consumption Telling a conceited perfectionist of sin is to deale faithfully vvith his soule who strongly conceives that he is in perâ—â—â— health though the Physitian demonstrate it that there 〈◊〉 such and such decayes in his vitall parts doth he by declaring this pleade for his sickenesse or rather by this means pleade for his use of effectuall means for his recovery For the whole noâ—â— not a Physitian but they that are sicke And Jesus Christ camâ— not to call the righteous but sinners to repentance Nay will not all say rather that the Physitian is more faithfull to the sickâ— man then he is to himselfe and more an enemy to and pleader against the sicknesse then the man is that conceits hâ— is sound and perfect This is the very case betwixt us and Nayler Nayler sayes he is perfect the Quakers say they are perfect and without sinne we pleade and say he is not perfect nay he cannot be perfect while there is such a body of deâ—â—â— in him and such a plague of sinne running in his heart we tell him that he that saith he hath no sinne is a lyâ—r deceivâ—â— himselfe and mâ—kes God a lyar and so doe pleade with him not as he malitiously would scandalize us to lye still in thâ— state content to have the body of his death worke his 〈◊〉 but to goe out to the blood of Jesus Christ for cure that 〈◊〉 quities may be pardoned to fetch strength from the 〈◊〉 of Christ not from his light within him against the bubâ—◠〈◊〉 up of corruptions in the heart and presse towards the 〈◊〉 Whether now pleade for sinne Nayler or we he that wiâ—◠〈◊〉 heare of the Saints being sicke or under any spirituall impâ—â—fection or we that demonstrate their sinne from Scripture that so they may seeke after the healings of the blood 〈◊〉 Jesus The spirit convincing of sin doth not pâ—â—â—â—e for sinne 3. What is the designe of the discovery and convictions 〈◊〉 the sinnes of men by the spirit of the living God Is it 〈◊〉 pleade for sinne that singular office of the spirit Iohn 16 â—â— he shall convince the world of sinne when God doth set oâ— secret sins the secret sinnes of Saints before their eyes is it 〈◊〉 set up the Kingdome of the Devill What blasphemy mâ—â—â— Nayler bring upon himself or is it not evidently to pull doâ—â— the throne of Satan and the power of sinne which never weakened in the soule till it be discovered and never â—â—â—gt more securely and effectually then in the heart of him that secure and confident he is compleat and perfect and sayes Rev. 3.17 I am rich and increased with goods and stand in need of nothing when he knowes not he is miserable poore blinde and naked Pleading for perfection here is a pleading for sin proved in seven particulars 4. We shall adde no more but this that pleading for this that any of the sons of men are perfectly holy and doe not sin which is the designe of Nayler is really to pleade for sinne and to set up and strengthen the barrs of the Kingdome of Satan 1. That soule will never struggle after a better state which lives in a conceit of his perfection here Rom. 8.24 hope that is seene is not hope for what a man seeth why doth he yet hope for how doth this strengthen the Kingdome of darkenesse contrary to Phil 3.12.13.14 Rom. 8 23. 2 Cor. 5.2.3 Phil. 1.21.22 2. This is to cast a needlesnesse upon the pretious blood of Iesus t is a trâ—mpling under foot the blood by which we are justified our propitia ion being through Faith in his blood Rom. 3.25 What needs this fountain for sinne and uncleannesse Zach. 13.1 where there is no sinne What nâ—ed of a Saviour where there is no sinne the whole need no Physi ian Mat. 9.12 and what a wickednesse is this to make the blood of Christ in vain and what is it but as Nayler saith â—o coâ—â—t the blood of the Lord Iesus as a common thing Gal. 3.22 3. Will such a soule ever goe out to pardoning promises and how doth Satan by such a Doctrine as this at once destroy the necessity of the blood and of the promises of Jesus Christ such as these Isay 1.18 though your sinnes be as Scarlet c. Isay 43.25 I am he that blotteth out transgressions Heb. 8.12 Your sinnes and iniquities I will remember no more Is not this evident from the practice of Quâ—kers both in their speaking and writing they never send these soules whom they call damned to the pardoning promises and blood of Christ but to their owne light to save them What need of the promises of pardon when I have no sinne and was it not the Pharisees sin Mat. 15.6 Marke 7.13 to make the command of God of none effect and is it not much more the Quakers sâ—n to make voyd the promises Rom. 3.3 Rom. 4.14 So Heb. â— 2.3 If the Word spoken by Angels â—as steadfast c. how
Christs being made manifest which are not voyd because they are not fulfilled in this world such as the putting of the Saints into the possession of his fulnesse of glory the putting of all his enemies under his feet c. so that perfection in holinesse being one of these things that are reserved for a state of glory we doe not destroy the end of Christs comming when we pleade he shall attaine this end in his owne appointed time and though the most holy here are full of many infirmities yet the day shall be when the workes of Satan shall be destroyed in them altogether in the time appointed by the Father the Quakers may as well say because the Saints are not now in glory therefore Christ hath lost his end in dying What we have said to this both in Christs satisfying for soules whereby he presents them perfect as to justification as also his destroying at death the whole body of sinne when they enter into a perfect state of glory will shew the vanity of his second plea for though we be not perfectly holy in our selves in this life yet we are perfect as to justification and compleat in him Col. 2.10 and though the Saints be not compleatly holy at present yet the day is comming when they shall even the time appointed by him that dyed for it and purposeth to present us spotlesse at his comming so that Christ loseth not the end of his comming Mat. 5.28 opened As to his third that Mat. 5.18 not one jâ—t or tittle of the Law shall passe till all be fulfilled which he brings to prove perfection in the Saints thus First It is evident that he that is there spoken of in v. 17. as fulfilling the Law is the Lord Iesus I came to fulfill it and that was solely and alone the worke of Christ both as he was the accomplishment of Prophesies in the Law or Booke of Scripture as he was the substance of all shaddowes in the Law ceremoniall and as he in Person did exactly as Mediator performe all the duties of the Law Morall that so by his obedience many might be made righteous What is this to prove perfection in the Saints because Christ fulfilled all righteousnesse 2. But the naturall and proper sense of this Text is clearely another businesse Christ is speaking here that the Law or the word of command and prophesies shall stand good and sure the word here is interpreted in the repetition of them Luke 16.17 not one jot shall fall so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one tittle shall passe from the Law it shall stand good and entire in it selfe Christ is not speaking as if the Law should be compleatly fulfilled and obeyed by us it shall stand in its force and authority notwithstanding that I am come yet I came not to destroy it but to continue it in its truth entirenesse and authority like that Rom. 3.31 Doe we then make voyd the Law through Faith nay we establish it And that Isay 40.48 repeated 1 Peter 1.25 the grasse withereth and the flower thereof fadeth but the Word of the Lord abideth for ever And what a non sensicall reason is this to prove that the Saints are perfect here and doe perfectly fulfill the Law because the Law shall not lose a tittle of its authority and entirenesse Rom. 8.4 opened 3. His third plea to prove the perfection of holinesse in this life is Rom. 8.4 that the righteousnesse of the Law might be fulfilled in us To which we answer First The Apostle here ver 1. is speaking of justification there is now no condemnation to them that are in Christ Iesus Ver. 3. he layes downe whence that freedome from condemnation flowes and tells you that what the Law could not doe in that it was weake through the flesh God sending his owne Sonne in the likenesse of sinfull flesh for sin viz. by a sacrifice for sinne or to satisfie for sinne condemned sinne in the flesh that is when man could not be justified by reason that sinfull flesh could not satisfie the Law God sent his Sonne to satisfie for sinne that so the righteousnesse of the Law might be fulfilled in us So that though we personally cannot and could not performe it yet through our union with Christ being dead with Christ Col. 2.20 quickned with him Ephes 2.5 we have his righteousnesse fulfilled in us Thou wilt fullier understand that this place is meant of the righteousnesse of Christ satisfying and fulfilling the righteousnesse of the Law and so made ours by our union with him if thou consider these observations 1. It is no where said in all the Booke of God that the righteousnesse of the Law is fulfilled in this life in any Saint as to inherent holinesse nay the contrary is here asserted ver 3. the Law was weake through Faith As also Rom. 3.20 that a man is not justified by the workes of the Law c. 2. It is Beza's note that the righteousnesse of the Law might be fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of us or by us 3. Is not this to goe about to confirme justification by inherent holinesse against which you have had such undenyable proofe 4. What is this but to build up the old Popish notion of justification by inherent holinesse 5. If any shall thinke that latter expression who walkes not after the flesh but after the spirit shall tye this fulfilling of the Law in us to sanctification we referre him to the first verse where the same words are used and yet they are onely layd downe as a description of the Persons to whom there is no condemnation as they are layd downe also as a description of these persons that enjoy the fruite of that glorious worke of Christ fulfilling the Law and satisfying it So that this Text onely holds forth the satisfaction of the Law by Iesus Christ to be made really ours by our union with him as fully as if it had been performed in our owne persons But as to justification by inherent holinesse or perfection of it in this life we have fully proved the contrary Lastly He tells us we looked upon it as a strange thing that Farnesworth should say No uncleane thing can enter into the Kingdome of Heaven When as that which we say is no such thing but a challenging of Farnsworth his ignorance of the Gospel that he can see no consistency with these two A Saint cannot be perfect here And no uncleane thing can enter into the Kingdome of God Is this to count the Scripture a strange thing or is it not Farnsworths grosse ignorance that he knows no way of entring into glory unlesse he be perfect before he dye Is he not grossely ignorant of the maine mistery of justification by the blood of Christ May not a man be in part uncleane by reason of the imperfection of his present holines and yet pure and spotlesse too as to
rake up a reason out of a heape of rayling this it is Those that doe uphold the Scriptures to be the tryall of Doctrines doe yet differ amongst themselves therefore the Spirits or Doctrines are not to be tryed in Scriptures Reply Quakers Popish argument This as many other of their answers is a knowne thread-bare Popish argument they say You Protestants cannot agree in your Discipline and therefore the Scriptures are not to be the judge of Doctrines but the infallible spirit of the Pope We hope God will discover them ere lonâ— to be men meerely acted by the spirit of Anti-christ but we shall give you a full answer under these two considerations Difference in non-fundamentals no prejudice to the Scriptures being judge of spirits 1. First as it reflects upon our selves We say to differ in discipline is not to worship severall gods as Nayler rayles while it is knowne we hold the head the Lord Jesus but this we looke upon as the spitting of his venome When Peter was for Circumcision and Paul was against Circumcision Gal. 2.13.14 did they worship severall gods So those Acts 15. that contested in different judgements did they worship severall gods But this man cares not what he sayes so be may throw his dirt upon us though he bewray his excessive ignorance in it before the world 2. As it fights against the Scriptures being the judge and tryall of spirits we shall shew there is no strength in this exception at all For the Scripture loseth not its authority for the tryall of spirits by reason of the darkenesse and different apprehensions of spirits How darke were the Apostles in the Prophesies of Christs Resurrection Luke 24 25. Fooles and flow of heart to beleeve all that the Prophets have spoken c. yet the Scriptures lost not their touchstone authority upon the account of their darkenesse though Christ saw thâ—t truth of the Resurrection in the Scriptures spoken of which they could not apprehend ought not Christ ver 26. to have sâ—ffoâ—ed these things and to enter into his glory Doth not Peter say plainely that in the writings of Paul there are 2 Pet 3.10 difficult things and hard to be understood and such as the unstable and unlearned rest and yet those Writings and Epist es doe not lose their authority because of the diversities and darkenesse of Beleevers thoughts Scripture rightly understood will clearely discover every spirit and every Doctrine though the best of men knowing but in part 1 Cor. 13.9 and so not fully taking in the genuine sense of Scripture may have through their darkenesse difference of judgement in things lesse fundamentall But we may be weary in following such triviall arguments onely we would not have the saints entrapped in any of Satans snares nor the blessed word that 's sweeter then hony and the hony combe subjected to the delusions of evill men Thus we have given thee the strength of his answer onely he addes his false glosse upon that of Isay 8.20 Isay 8.20 vindicated by us objected against them in the Perfect Pharisee the glosse is this Whereas you quote that place To the Law and to the testimony it is true the Law of the new Covenant is written in the heart by God and the testimody of Jesus is the spirit of Prophesie and if any be not guided by and speake according to these it is because they have no light in them but without them But we answer As he plainly by this overturnes all Scripture and leaves no rule but the Law written upon mens hearts which we have confuted in the Perfect Pharisee pag. 25. so it is a grosse perverting of the text and truth for it is clearely spoken of the Written Word and the very next words expresseth it clearely If they speake not according to this Word the Hebrew is full beyond exception cedabar hazzeh according to this Word so that that text is no reference that God makes to the Law written upon mens hearts but to the Law written in Tables of stone which tables were called the testimony and the Arke thereof called the Arke of the testimony Exod. 25.22 because the Tables of stone in which the Law was written called Exod. 31.18 the tables of the testimony were layd up there We have fully showne in the Booke called the Perfect Pharisee pag. 26. the sad fruits of this Doctrine of denying the Scripture to be the rule of trying doctrines and spirits that it is to open a gap to all the delusions of Satan and we instanced sin the knowne case of Iohn Gilpin who was sometimes a Quaker to which Nayler replyes onely thus It is no more then if the chiefe priests should have cited Iudas to confute Christ c. as he consulted with the priests to betray the truth so Iohn Gilpin hath done now who shall receive his reward and you priests also as Nayler sayes To which rayling we thus answer Shaking off the Sâ—ripture tâ—e â—â—ler to Satans delusions 1. That Iohn Gilpin was thus acted by the Devill is a known truth beyond questioning 2. That he did verily beleeve he was acted by Christ when yet the Devill acted him is very apparant Nay Atkinson the boy that pretends to answer that reâ—ation of Gilpin doth all along confesse that he was acted by the Devill is plaine to any that reades that his childish â—nd non-sensicall piece of rayling 3. Iohn Gilpin himselfe â—â—ee the Lord hath delivered him in mercy out of the snares of Satan hath fully confest that it was the spirit of Satan and not the Lord Iesus that then acted him 4 And that all this grew â—ut of his casting off the Scriptures searching to a light within Take his owne words pag. 15. of a Booke called The Quakers shaken It was most just with God to give me over to strong delusions to beleeve lyes c. as for other provocations sâ— especially for rejecting the revealed will of God in his Word and heaâ—kning onely to a Voyce within me nay not onely to l sten to the Devils suggestions but to embrace his Voyce for the Voyce of Christ Thou seest now Reader what reason we had to say this rejecting the Scriptures from being the tryer of Doctrines doth open an unavoydable gap to Satans delusions 2. But what reason hath the man to say in this both Iohn Gilpin and we have consulted against Christ Nay have we not been pleading for Christ against Iudas the desperate betrayen of his truth and Gospel while we have been discovering â—he subtilties of Satan in those that are acted by him and pleading for the authority of Christ in his word against all the delusions of the Devill And as we can thankefully and comfortably looke upon it that God hath engaged us in so good a work so we can looke for our reward not what Nayler we beleeve could wish us but how can he defie when God hath not defied but what Christ hath promised to them that can