evident they had an immediate call from Christ Marke 1.17 Jesus said unto them Come yee after me c. where he immediately calls Simon and Andrew James and John calls also Philip. See John 1.43 and Matthew from the receit of Custome Mat. 9.9 We know these men will pretend to the same immediate call but we have fully answered in the perfect Pharisee p. 45. 46 to the vanity of that pretence 3. They were called forth to an Office and publique worke in the Ministry which was not a neglect of their Callings but a changing of them Now thâ—s publique worke of Ministry these men will not sure pretend they are called to for they doe cry downe all Churches and Ministeriall imployment as to outward teaching as wholly needlesse 4. And lastly Paul after this reproves Christians for leaving their callings 2 Thes 3.10 1 Tim. 5.13 which had not been if their example had been binding The nature of forsaking tâ—e woâ—l rightly stated 4. As to a right forsaking of the world according to the mind of Christ we must againe say It lyes not in a Monkish changing of apparell not wearing of a band and giving over to labour in their callings it lyes in no such thing but it eminently consists in these two things 1. A crucifying of affections to the world so that the soule sits loose as to all the possessions and comforts of it and can see so much in Iesus Christ as to satisfie it selfe by which we are preserved in an holy indifferency as to the things o this world and can freely submit to the Lord as to any providences in things below And so we can affirme that a man may forsake the world and yet enjoy his possessions in it Abraham Iacob Nebemiah David c. men all of vast possessions and yet true forsakers of the world Were not those beleeve â—â—ich whom the Apostle chargeth 1 Tim. 6.18 that they be ready to distribute c. but their forsaking of the world was in this that they be not high minded nor trust in uncertaine riches not in their leaving their Families and callings but that 1 Cor. 7.29.30 31. Let them that have Wives be as though they had none they that rejoyce as though they rejoyced not they that buy as though they possessed not and they that use the world as not abusing it for the fashion of this World passeth away 2. It consists in a willingnesse of spirit to part with these things when thereunto called which is in case of competition betwixt Christ and our enjoyments in reference whereto the Saints have need to sit downe before-hand and reckon this the charge of the Gospel may cost them one day their dearest comforts as it costs us the scandals and reproaches of our Persons as this day from these Quakers See this Mat. 10.37 He that loveth father and mother more then me is not worthy of me And the case being thus opened if any shall nourish their idlenesse under a pretence of forsaking the World we dare freely tell them that they make the Scriptures a slave unto their lusts and walke contrary to the plaine rules of it 5. Lastly there is another false charge layd upon us as that we doe call the forsaking of the World pride and lusts a triviall observance the rudiments of the World and will-worship We have shewed already that we spoke not a syllable in that Epistle of the pride and lusts of the World that foysted in by Iames Nayler We now adde that it is as malitious a scandall to say we câ—ll forsaking of the world a triviall observance c. The quakers beggerly elements The Reader may see we speake of their triviall observances as of another businesse things distinct from that of forsaking of the world And because he would so palpably wrest our words we shall tell him what those triviall observances of theirs are such as these their not saluting not putting off a Hat before a Magistrate their thouing every man not calling men Masters ana such like like those of the Apostle Col. 2.21 of touch not taste not handle not Now as such as these as to a soules placing his holinesse and religion in them we dare boldly call Beggarly elements and the rudiments of the world so we yet againe say that he that shall place so much of his perfection in such triviall observances as these he walkes indeed in a shew of wisedome in humility and will worship and neglecting the body not in any honour to the satisfying of the flesh that is to the satisfying of the fleshly principle of Legall righteousnesse puffed up and fed with such acts of will-worship Having thus traduced us he begins to cry up his owne followers for their obedience to the commands of Christ We wonder how they can so much as pretend to obedience to the command of Christ The disobedience to the commands of Christ and the Ordinances when it is evident that the whole generation of them will not submit to his righteousnesse establishing a righteousnesse fulfilled in themselve Nay t is their great work to deny his righteousnesse fulfilled in his Person to be imputed to us for justification As also they deny many other truths with a full opposition to Gospel-Ordinances Prayer Supper Baptisme Church-Government Ministry whom can he perswade that such as these are brought up to obedience to the commands of Christ VVho are the persecutors betwixt us and them discovered Lastly In the conclusion of his Preface he tells you that they are persecuted by us In which accusation we shall appeale to the Reader Whether they be the persecuters of him that is borne after the spirit or we For first It is evidently knowne that while we are carrying on the worke of the Gospel in our respective Congregations peaceably some of them have come no lesse then threescore miles to revile us and smite us with the tongue of bitter reproaches in publique Congregations nay even in the time of exercise to the great hindering of the seed of the Word which questionlesse is the designe of Satan in those their confusions And are we the persecuters 2. If causing such tumults and their such bitter slanders of us in the time of worship have brought them at any time within the compasse of Law we must tell them that that was a suffering as evill doers and no persecution if it be a sinne to breake the Peace and traduce and take away the good names of others Yet even in such cases also they may remember how many of the were discharged the Towne without Imprisonment and such as were Imprisoned how soon released 3. If reproaching with the tongue be persecution for what else was Ishmaels persecuting of Isaac to which that texts relate Gal. 4. what was it Gen. 21.9 but Ishmael mocking Isaac we may say we have had as large measure thereof from this people as might fill pages to set downe in particular 4. If our
acting in them and their way As for his Gog and Magog Rev. 20.8 to which Naylor compares our Books being set forth against that generation truely we cannot but smile at the weakenesse of the man for who knows not that Gog and Magog referrs to the time of the Jews conversion when God will plucke up the Kingdome of the Turkes and Saracens and is to be after the expiring of the thousand yeares as that chapter is exceeding cleare Reader we entreat thy pardon for this digression though ttuely when we came to consider that his expression of the man of sinne our spirits could not but strike in with this call of providence to lay naked that mistery of Babilonish iniquity which worketh in these men Difference in judgement about discipline no breach of a joynt appearance against the methods of Satan In the next place thou wilt finde him that he may compare us with Herod and Pilat conspiring against Christ thus charging us These sive formerly could scarce agree in any thing no not in that which they call the worship of God c. First A. P. accuseth us to have taken up the things we wrote against the Quakers by report whereas he sayes that people was not knowne to any of us except one let him now tell us whether Iames Nayler takes not up things by report who we beleeve never saw the Face of foure of those five whom he so boldly chargeth 2. But is it true that we can feares agree in any thing This is a charge we wonder he hath such a brazen forehead to rayse against us Doe we not all agree and is not our reall agreement knowne in all the Doctrines of the Gospel As for matters of discipline we doe really confesse there is some difference in judgement amongst us But first Doth this make us like Herod and Pilat who hated the very principles of the Gospel and as Nayler sayes could not agree in any thing Secondly Paul and Peter had their difference in point of judgement as to Circumcision Gal. 2.14 So thirdly Paul and Barnabas had their difference in another case Acts. 15.39 But fourthly That rule of the Apostle we hope shall be our rule Phil. 3.16 If in any thing ye be otherwise minded c. Neverthelesse whereto we have already attained let us minde the same thing let us walke by the same rule Fifthly And as the Apostles abovesaid notwithstanding their particular differences even in judgement yet agreed to oppose the enemies of Christ and the grosse Heresies then springing up so by the assistance of our God we have been enabled cordially and industriously to agree in promoting the worke of the Gospel and we are confident in the Lord shall further be But doth not this savour of abundance of malice when he sayes they could not agree in any thing no not in the worship of God c. Could we not agree in the worship of God or doth he know what the worship of God is or what difference is betwixt worship and discipline surely if he had his conscience must checke him for charging such a lye upon us But this it seems A. P. doth report and James Nayler will report it Further he goes on and tells the Reader We are not afraid to speake evill of their forsaking the world the pride and lusts of it and these he saies we call a sinfull neglect of their Families triviall observations and bely the Apostle saying he calls them rudiments of the World Reader that thou mayst see the wilfull and we are afraid malitious mistake of the man we shall give thee our owne words as they are in our Epistle thus There is indeed something which pretends to holinesse in this generation of men as the meannesse of their apparell sometimes more then ordinary abstinence their forsaking the World though to a sinfull neglect of their Families and Callings and many triviall observances which the Apostle calls The rudiments of the world Col. 2.23 Now 1. In this the Reader may clearely see our willingnesse to speake the fairliest that we in conscience could of the wayes of these men for we say that these things there named do indeed pretend to holinesse and have a shew of humility they are out owne words so farre were we as he would charge us from speaking evill of any thing that doth but looke like a command of Christ 2. He most grossely chargeth us that we speake evill of Forsaking the World the pride and lusts of it and that this we call a sinfull neglect of their Families and triviall observances when as it s as cleare as if it were written with a Sun-beame that we doe no such thing For Is there any one tittle in these our words concerning their forsaking the pride and lust of the world we hâ—pe we have so much of the dread of God upon our soules as that it shall not enter into our hearts to set a Pen to Paper to pleade for the lusts and pride of the world But what wickednesse is this to foyst those falshoods into our Epistle which we never spoke 3. It is a sinfull neglect of their families and callings which we speake agaâ—nst Sinfulnesse or neglect of Caâ—lâ—â—gs families for this we know to be a sinne but we speak not against a forsaking of the world in its proper Gospel-sence we say that they doe sinfully neglect their Callings that 's apparent in their constant wandrings up and downe Fox and Nayler themselves are two evident examples of it And for the sinfulnesse of so doing we referre you to these Scriptures 1 Tim. 5.8 If any provide not for his owne and especially for those of his owne house he hath denyed the Faith and is worse then an Infidell 2 Thes 3.10 We commanded that if any would not worke neither should he eate For we heare there are some amongst you walking disorderly working not at all 1 Cor. 7.20 Let every man abide in the same Calling wherein he was called art thou called being a servant care not for it c. ver 24. Let every man in the calling wherein he was called therein abide with God How doth this reprove their practise and prove the sinfulnesse of their neglect of their Callings Object But if they should say That the Apostles left their Callings and followed Christ Answer It is true the Messias had his Disciples following him But first Paul after the Ascension of Christ doth leave a standing rule in the Scriptures for Christians to abide in their callings Commands the aged Women that were Beleevers that they be keepers at home Tit. 2.5 Reproves the lightnesse of the youngeâ— Widdowes When they wax wanton against Christ they learne to be idle wandring about from house to house and not onely idle but tatlers also and busie-bodies speaking things which they ought not as 1 Tim. 5.11.13 The very Picture and patterne of the Women-Quakers 2. Before they left their callings in the world its
to the purpose And I answered and said But it was because I knew no such thing by my selfe And after these words they began to teach that every man had a light within him if hearkened to would teach guide and save him And I replyed againe and said how is it that our Saviour Christ sayes There is no man comes to me except my father which sent me draw him before God and Christ draw where is my light and to this they spoke not one word so I went home from amongst them But the day of the Moneth nor the Moneth I set not downe I not fearing the danger of this Heresie All these words were spoken in the same house in the night time Will. Baldwinson We doe testifie this to be Will. Baldwinsons owne testimony Tho Walker John Myriell John Wallace 2. Here thou hast our innocency vindicated and now what reason hath Nayler to call us the servants of the Devill and venters of lyes when as thou seest his deniall of that testimony is but the backing of his owne blasphemy with a notorious lye which must needs fly in in his face if he have any sparke of conscience left in him 3. This full testimony gives a further discovery of their Positions we formerly layd downe as first Their asserting perfection in this life and to be without sinne As also secondly Not onely Nayler but Farnsworth also affirmed he was as holy just and good as God for so saith Will. Baldwinson they joyntly replyed Yea and they were so Thirdly That every man hath a light within him if harkned to will teach guide and save him Thus we can blesse the Lord that our being forced by Nayler his charging us with lyes to vindicate the truth hath been an occasion to discover the blasphemies of these men more apparantly and convincingly unto all But we wonder how they dare deny these things or why Nayler should stand disputing against these testimonies when their being equall with God is fully layd downe in Foxes owne words in Print See Sauls Errand to Damascus pag. 8. and line 8. He that hath the same spirit that raysed up Iesus Christ is equall with God And againe thus line 11. c As Iesus Christ which is the mystery hath passed before so the same spirit takes upon it the same seed and is the same where it is made manifest Where it is clearely his designe to shew that there is the same hypostaticall union betwixt the spirit and our nature where the spirit dwels as was betwixt the Divine nature and the Humane in the Lord Jesus Excep 3 To our proofe that George Fox affirmed He was the Judge of the World Nayler denieth it not but replyes by justifying that expression And tells us we are grossely ignorant of Christ and rayles at us exceedingly For this he quotes 1. Cor. 6.2.3 Know you not that the Saints shall judge the World Hence he abuseth the Scripture to inferre that George Fox is the Judge of the World Reply 1 Cor. 6.2 opened For the opening of this Scripture know first That the Father hath committed all judgement to the Sonne Iohn 5 22. Acts 17.31 God hath appointed a day in which he will judge the World in righteousnesse by that Man whom he hath ordained whereof he hath given an assurance unto all men in that he hath raysed him from the dead Where you see plainely the Father hath eminently apointed Jesus Christ alone that man to be the Iudge of the World How then comes George Fox to be Iudge of the World for the Scripture doth but hold forth One to be the Iudge of the World even the Lord Iesus whom the Father hath therefore furnished with all necessary qualifications viz. of infinite power infinite knowledge infinite presence things absolutely necessary for the Iudge of the World 1 Cor. 15. â—5 Againe It is one thing to Iudge the world and much another thing to be the Iudge of it there is very much difference betwixt these two but George Fox must be either the judge oâ— none it seems 3. It is not said the Saints doe judge the world that 's proper to the Lord Iesus but t is said they shall judge the world they shall judge Angels the Apostles kept very strictly and closely to the expression of the future clearely holding forth that he means of their judging of the world at the end thereof and the resurrection of the dead according to that of Christ concerning the Apostles in the day of judgement Mat. 19.28 Verily I say unto you that you which have followed me in the regeneration when the Sonne of man shall sit in the throne of his glory ye also shall sit upon twelve thrones judging the twelve tribes of Israel We shall not need to speake of the manner of their judging as Iustices at the Bench by subscription or assent to the righteous proceedings of the Lord Iesus at that day And is it not still apparant to be a blasphemy for Fox to say he is the judge of the world And can the abusing of this Scriture help him And what reason hath Nayler to charge us with grosse ignorance and rayle upon us upon this account but we have layd this open enough to any Reader Onely this we shall adde in Sauls Errand to Damascus pag. 6. it is objected against Fox that he professed himselfe to be the Eternall judge of the world not onely the judge but the Eternall judge and this he doth not at all deny but blasphemously goeth about to justifie it This is suitable to that which one of these Quakers lately wrote to an eminent Officer in the Army who told it himselfe to one of us viz. Looke to the light within thee which cannot sinne whereby thou wilâ— judge and determine God-like His next justification of that title is bottom'd upon that 1 Cor. 2.15 1 Cor. 2.15 opened The spirituall man judgeth all things To which we answer that he that is acquainted with the Originall will easily perceive that the word judgeth in the 15. ver is the same with that in the 14. ver which is rendred discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the meaning of the expression is no more but the spirituall man discerneth all things All things viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirituall mysteries of the Gospel this is evident that these all things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Apostle is speaking of the Mysteries of the Gospel ver 7. the wisedome of God in a mystery he is speaking of such things ver 9. which God hath prepared for theâ— that love him and ver 11. the things of God ver 12. the things freely given to us of God ver 13. things spoken of such things as are ver 16. the minde of Christ So that Nayler is wide to seek when he applyes this as he doth the spirituall man t is true doth discerne the mysteries of the Gospel and minde of
give you a part of a dispute betwixt M. Sanderson a Minister of the Gospel and severall Quakers at Peirce-bridge Decemb. 12. 1653. attested by the subscriptions of ten severall persons part of which concerning the thing in question we have given you word for word Quaker Is not Christ the true light in every man speake Mr. Sand. Where Christ is he rules as a King but in all he doth not so exercise his Government Therefore c. Quaker In some he is kept under corruption and this I witnesse he is subdued in me this I pawne my salvation upon Mr. Sand. Its Blasphemy to say that a finite corruption should keep under an infinite Christ this is to make corruption stronger then Christ Quaker Well if a man obey the light within him he will be happy c. How undenyably doth this convince this man of his faithlesse and perfidious dealings in seeking most unworthily to shuffle off a Principle so fully owned by them Heb. 6.4.6 opened vindicated viz. that Christ in the reprobates is held under corruption yea notwithstanding his so confident denyall of this principle yet Nayler immediately forgets himselfe and falls to proving of it in justification of Audlands Letter from Heb. 6.4 6. that its impossible to renew them againe to repentance sith they crucifie to themselves the Sonne of God afresh and put him to an open shame whence he would prove that Christ Jesus is in the reprobates because they crucifie afresh the Sonne of God 1. Let the Reader obâ—erve it is not said they crucifie the Sonne of God in themselves but to themselves How then doth this Text speake any thing to the upholding of his errour 2. Those the Apostle writes to were Hebrews the Iewes such as were of that people that crucified and put to death the Lord of life Now as it doth not follow that because they crucified him upon the Crosse therefore he was in them so neither doth it follow that Iesus Christ is in reprobates and apostates because they crucifie him afresh unto themselves This is enough to shew that though Apostates doe crucifie the Sonne of God to themselves yet it no way followes that Jesus Christ is in every man and in the reprobates is under bondage And for as much as it is affirmed that those Apostates there spoken of are included under an impossibility of salvation it must necessarily follow that if Nayler will suppose that Christ doth dwell in those then he must affirme that Christ doth dwell in those whose sins are unpardonable that have fin'd a sin against the holy Ghost Excep 3 There are yet these things objected to justifie this Principle Iohn 1.9 this is that true light that lightneth every man that cometh into the world Iohn 1.9 opened For the opening of this Scripture you are to know that Iohn is speaking here of the Eternall Word In the beginning was the Word all things were made by him c. so that his designe is to manifest the Divinity of Jesus Christ and the Creation of the world by him in which Creation he enlightneth every man that comes into the world He was in the world and the world was made by him these being the words immediately following that expression of enlightning every man c. It s cleare as can be that that light is that which was implanted in the soules in the first Creation Now that this light which in the first Creation was implanted in the soule and so is in every man that comes into the world is 1 Neither Christ 2. Nor a Knowledge of Christ as Mediator 3. Nor is a light sufficient to bring to Gospel salvation we shall fully cleare and so discover how miserably this Text is wrested by them Lâ—ght in all mâ—â—â—â—â— not Christ in all men 1. That that light there spoken of which is implanted in the soule in the first Creation is not Christ wiâ—l thus appeare First It s a light Created by Christ in the soule and so cannot be Christ himselfe unlesse they will blasphemously affirme Christ to create himselfe 2 For this light with which he enliâ—â—â—nâ—th the soule most either be by creation or by hypostaticall union viz. by the dwellingâ— of the Divinity of Christ in every man as he was personally in the humane nature when the Word was made Flesh and dwelt amongst as which how horrid a blasphemy were it to assert and how loathsome would it be to any that knowes but the first Principles of the Gospel And here we must againe tell Iames Nayler of his wicked blasphemy in affirming that Christ as Man dwells in him which though we proved against him in the Booke he pretends to answer yet he wholly passeth that over in silence without a tittle of exception which we cannot but interpret as his confession that it is his Principle Light in all gives yet no knowledge of a Meâ—iator 2. That that light which by Christ in the creating of the world is implanted the soule is not a Knowledge of Christ as Mediator we shall thus evidence 1. First This was the light of the first covenant viz. a covenant of workes which did not aâ— all hold forth or make out a Mediator for it was that light which was given forth in the first creation in which Adam stood onely under a covenant of workes neither needed a Mediator before his fall upon which fall the first light of a Mediator broake out in a promise The Seed of the Woman shall breake the Serpents head as in Gen. 3 15â— ver 2. The knowledge of Christ as Mediator the Scripture parely holds forth as a matter of meer Revelation given forth by God in the second covenant and not implanted in the soule in its first creation Mat. 13.11 to you it is given to know the mysteries of the Kingdme of Heaven but to them it is not given If Christ doe enlighten every man in the Knowledge of himselfe as a Mediator how then comes this Scripture to speake so distinguishingly to you it is given to them it is not given which exception of Christ doth clearely deny the quakers universality that it s given to all To thiâ— is parallell that of Christ to Peter when by the Fathers peculiar revelation he understood Iesus to be Christ Mat. 16.17 Blessed art thou Simon bar Iona for flesh and blood hath not revealed this unto thee but my Father where he cleares Peters Knowledge of Christ as Mediator not to be from any principle of light crâ—ated or naturall Knowledge but from a peculiar revelation f om the Father and pronounceth him blessed upon the account of that distinguishing discovery How fully doth that place of Paul for ever dash any pretence to a power to know Christ as a Mediator by that naturall light which is in every man that comes into the world 1 Cor. 2.14 the naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can
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