The Reviler Rebuked, Treatise · Part 1 · Head 8
(8. Head of Scripture-contradiction.) Concerning Sanctification, and its Perfection.
Section 28.
I Had noted from a little conference with them in Scotland, That ſin dwelleth not in act, where Chriſt reigneth. Sin dwelleth and acteth in the Saints. Rom. 7. 17. opened.This R. F. defendeth as true, though never ſo contrary, as I hinted in my book, to three (as many more) places of Scripture. Rom. 7. 17. It is not I that do it, but ſin that dwelleth in me: ſin is doing, as well as dwelling: it will not be idle, and in whom? in Pauls heart, where Chriſt reigned. Gal. 5. 17. The fleſh luſteth againſt the Spirit, andGal. 5. 7. cleared. the Spirit againſt the fleſh, and theſe are contrary one to the other; in whom? in the Galatians, the ſons of God, in whom (conſidered in their better part) Chriſt and Grace reigned, yet they could not do what they would: they could not be ſo gracious, as their regenerate part would have them, nor yet ſo ſinful as their unregenerate part would have them. Here is ſin active enough, and yet its force is broken, that it cannot reign where Chriſt reigneth, but there it dwells and remains, very troubleſome to a good heart. Rom. 7. 23, 25.Rom. 7. 23, 25 explained. I ſee another Law in my members, warring againſt the Law of my minde, and bringing me into captivity to the Law of ſin, that is in my members: here is action and paſſion too; here is fighting and ſcuffling, a continual conflict. Sin in the Saints is no ſleepy habit; it will be plotting, uſing ſtratagems, ſtriking, and ſerving it ſelf, and its own turn, as ver. 25. With my fleſh I ſerve the Law of ſin: ſin is very active in the Saints, when ſo officious to its ſelf, and its own ends. What weapons think you will R. F. finde for defence of the Tenet? none ſpiritual I dare ſay, but carnal and weak, as followeth. *Page 15.Where Chriſt reigneth, the body is dead to the acts of unrighteouſneſs, becauſe of ſin being deſtroyed, and the Spirit is life becauſe of righteouſneſs, living and ruling.
Rep. I ſuppoſe he refers, in this anſwer, to Rom. 8. 10. though he quotes not the place, but ſome of the words, adding his own gloſs. The words of the Apoſtle are theſe. And if Chriſt be in you, the body is dead becauſe of ſin, but the Spirit is life becauſe of righteouſneſs: By the body hereRom. 8. 10. cleared in its genuine ſenſe▪ is meant the natural body (conſiſting of fleſh, blood and bones) as appeareth;
1. By the ſcope of the Apoſtle to comfort them againſt the Law of death, ver. 2.
2. From the comfort which he raiſeth; grant the Body is dead, frail, corruptible, mortal, ſubject to death, yet, firſt, it is not totally dead, for the ſting of death, which is the guilt of ſin is pluckt out, ver. 2. and the Spirit (by the law of oppoſition here to be taken for) the ſoul of a believer is life, or a living ſoul immortal, and ſhall live gloriouſly to immortality; and may and doth live comfortably here, becauſe of righteouſneſs, i. e. while it takes up this conſideration, that Chriſts own perſonal righteouſneſs is imputed, as the cauſe of a glorious life, and Chriſts infuſed holineſs is the evidence of Juſtification-life, and Glory-life. Secondly, the body ſhall not be always under the power of death, v. 11. for he that raiſed up Chriſt from the dead, ſhall alſo quicken your mortal bodies: which epithete [mortal] is added to ſhew he ſpake of the natural body, ver. 10. and to ſtrengthen and comfort; in that the ſame ſpirit dwelling in Chriſt and true Chriſtians, look as he raiſed up Chriſts body, ſo he ſhall raiſe up theirs. This being the genuine ſenſe of the Apoſtle: we may grant a pious truth in ſomething R. F. ſaith, but not as properly grounded on this place. The truth is, the natural body is mortified in part to the acts of unrighteouſneſs, as the habits of ſin are mortified in the ſoul;Rom. 8. 10. vindicated from improper and abuſive interpretation. but the Apoſtle ſaith not the body is dead becauſe of ſin being deſtroyed, as R. F. hath gloſſed, but becauſe of fin, that is, the natural body is a mortal dying body, hath many partial deaths upon it, and will dye at laſt (ſoul and body will be ſeparated for a time) becauſe of ſin, which remaineth in the ſoul, dwelleth and acteth in and by the body, and will not be abſolutely and in all degrees rooted out, till the body dies a natural death. Sin is ſuch a troubleſome in-mate, or like ſome old inhabitant pleading preſcription, that it will not out (God ſuffering it ſo to be) till the Houſe be pulled down over its head: therefore the Apoſtles reaſon [becauſe of ſin] diſcovers them to erre who deny ſin to dwell in act where Chriſt reigneth. Sin dwelleth in the ſoul, the inward rooms chiefly, but it ſo lodgeth within, as it acteth and worketh in the outward room, and ſhop of the body, till body and ſoul be diſſolved, when this troubleſome inmate is caſt out totally, finally and for ever from the Saints. Let not R. F. go on to ſay [here thou art contradicting the Scriptures, and oppoſing the work of Chriſt; which is to take away ſin:] for there is not one Scripture which ſpeaks of a perfect Saint, abſolutely free from the in-dwelling preſence, and in-working power of ſin, in the leaſt degree, while he lives here upon the earth; and the work of Chriſt, in taking away ſin, is, in a way of Sanctification, to carry it on by little and little, as was his caſting out of the Canaanites, Exod. 23. 30. Let not him that puts on his armor boaſt as he that puts it off.
What is it for R. F. *Page 15.to reaſon? [And ſuch as abide in him ſins not, then ſin acts not; he that acts ſin commits ſin, and there Chriſt reigns not, but Antichriſt, under whoſe dominion thou art, that pleads for him and his work.]
Rep. 1. Sin may and doth act in the Saints, not they, but ſin is acting, when, as Saints, and ſo far as regenerate, they do act againſt ſin. This is not committing of ſin in Johns ſenſe (as hath been cleared before, Sect. 14.) but as Paul, ſpeaking of himſelf in the name of all the regenerate, (as hath been proved, Sect. 20.) Rom. 7. 16, 17. If I do that which I would not, &c. it is no more I that do it, but ſin that dwelleth in me.
2. Although Chriſt reigns not where ſin is committed (in Johns ſenſe) yet he reigneth where that in-dwelling principle of ſin is mortified in truth, and in ſome degree, and where the actings of ſin are, reſiſtings of ſin are hated, reſiſted, and unfulfilled. Gal. 5. 16. They that walk in the Spirit, do not fulfil the luſts of the fleſh; yet the fleſh is luſting and acting what it can againſt a Chriſtian, to make him ſtumble, while he is in a good walk.
3. Antichriſt reigns in none more then in filthy dreamers, who while they preach perfection, are found in their pollutions. It is Antichriſts deſign to repreſent a ſinners Juſtification imperfect, and his Sanctification perfect, that he may glory in himſelf, and not in Chriſt. Antichriſt pretendeth as much to Holineſs as theſe men (called Quakers) but out of order, and to a wrong end, as they alſo.
4. To plead for perfect inherent Holineſs, as the Believers Juſtification, as J. Nayler *See Love to the loſt, p. 21. and 51.and R. F. do, is to ſerve under Antichriſts colors, and to wear his livery, and to make void the obedience and ſufferings of the Lord Jeſus Chriſt.
5. He is not under the dominion of Antichriſt, who pleads againſt his imaginary perfections, is made perfect in his Juſtification, by coming unto Chriſts ſacrifice, Heb. 10. 1, 14. and in a way of Sanctification, preſſeth after more of the power of Chriſts death and reſurrection to be conformed thereunto.
But R. F. goes on *Page 15.to miſ-apply Scripture, and contradict the true ſcope and ſenſe, [He that is begotten of God, keepeth himſelf, and that wicked one toucheth him not]
Rep. 1. It is true, the words are ſo, and I believe it is ſo as the Spirit ſpeaketh in that place, 1 John 5. 18. what then?1 John 5▪ 18. vindicated. Doth not ſin dwell and ſtir, therefore, in the regenerate? Look back to ver. 16. and you may conclude, That not onelyonly ſin is in every Chriſtian Brother, but you may ſometimes have it viſibly acted before your eyes: for ſaith the Apoſtle, If any man ſee his brother ſin, &c.
2. Although he ſinneth, yet we know that whoſoever is born of God (as every true Brother is) ſinneth not, i. e. unto death; as every ſin is not unto death, ſo no ſin of the truly godly is unto death: but he keepeth himſelf, as he is kept, and he acteth, as he is acted, by the principle of the new creature, by the Spirits, and Chriſts freſh influence, againſt ſuch a ſin; and that wicked one, Satan, toucheth him not with his ſting, nor inſtills ſuch deadly poiſon into him, as brings him into the ſin that ſhall not be pardoned, muſt not be prayed for, which is the ſin unto death.
What hath R. F. more to ſay? nothing but from miſapplyed Scripture; [And he that acteth and doth righteouſneſs, is of God; but he that acteth and doth unrighteouſneſs, is not of God, as ſaith the Scripture.]
Rep. But where? he nameth none. The Scriptures which he might gueſs at, are 1 John 2. 29. and 1 John 3. 10. In the1 John 2. 29. cleared. former, Every one which doth righteouſneſs is born of him; the Greek word for doing *foreign.is emphatical, as if he ſhould ſay, he that makes a trade of righteouſneſs (not every one that ſtumbleth upon an act or two of righteouſneſs) but every one that is a conſtant practitioner of it, is born of God. In the latter, whoſoever doth not righteouſneſs is not of1 John 3. 10. vindicated. foreign, &c. God, i. e. whoſoever doth not make a trade of righteouſneſs, or godlineſs, is not of God. The Scripture ſaith not, [He that acteth unrighteouſneſs is not of God,] neither there, nor any where elſe: Sin's acting in the Saints, doth not argue that they make a common practiſe of it. Let them who make a trade of perverting Scripture, and of croſſing the minde of the Spirit, conſtantly, in almoſt every place they alledge, examine whether they can be of God or no. They that judge the Saints, for having ſin-dwelling and acting in them, not to be of God, (that is, not to be Saints, or born of God) ſhall be judged themſelves by the Lord, for trading with Satan in his common ſhop and office, of accuſing the Brethren.
Section 29.
WHat I noted touching J. Naylers denial of perfection of holineſs to be reſerved till after death, R. F. callsWhether perfection of holineſs be not reſerved till death. the Reader to ſee if there be ſuch words ſo expreſſed by James in that page, if not, &c. then let them take notice of my deceitful ſpirit.
Rep. 1. I would know whether I may not have liberty to put down the effect of his or any mans words, though not juſt the ſame, and ſo expreſſed. Although very ſeldom I have done it, yet R. F. could take this liberty himſelf, and much more in his Epiſtle, where he tells his Reader, that I ſay, [Without the Scripture, the word of the Lord could not be ſpoken, or to that effect.] My words were neither ſo, nor to ſuch purpoſe, as he would have them conſtrued, as if the Lord were not above his Scripture. All that I ſaid was this, Chriſt teacheth us not to know any thing to ſalvation, but what is in the Scripture, Law, and Teſtimony: and my plain intent therein, I have cleared before, in this part of my Reply, Sect. 10.
2. J. Naylers expreſs words *Diſcovery of the man of ſin, pag. 28.are theſe, I challenge you to bring one Scripture, which doth ſay, That Perfection and Holineſs are reſerved till after death. What he propoundeth by way of a challenge, I put down as his negative poſition; denying, in effect, a Reſerve of perfect holineſs to be given into the ſoul at the inſtant of death, and to be onelyonly enjoyed in ſoul and body, long after, at the reſurrection.Juſtification perfect here, Sanctification imperfect. Perfection of Juſtification, by a moſt perfect imputed righteouſneſs, we have as ſoon as we believe; but perfection in all degrees of Sanctification, we have not in life, none ever had it till death, and then they poſſeſs it, in their ſouls, ever after. He that holds, the Saints perfect fulfilling of the Law, in all degrees of obedience and conformity to it, in this life, before death, hath drunk of Antichriſts cup, and contradicts the whole tenor of Scripture, and the experience of all the Saints mentioned therein (ſo far as their ſtate of holineſs in this life, is ſpoken of.) J. Nayler *Diſcovery, as above.gives the lye to them that ſay, The righteouſneſs of the Law is not fulfilled in this life, in any of the Saints; and thinks that Rom. 8.Rom. 8 3, 4. vindicated by the ſcope and true ſenſe. 3, 4. will patronize the Saints perfect fulfilling of the Law in this life; which onelyonly ſpeaks of Chriſts fulfilling of the Law for us, and in that nature of man which himſelf aſſumed. If he ſaith, Chriſt came for that end, to fulfil the Law in the Saints; and not in his humanity onelyonly, for them; ſtill the Apoſtles words and ſenſe muſt be regarded, and not J. Naylers. The Apoſtles ſcope is not to prove the Saints Juſtification, by Chriſts enabling them to fulfil the Law, (which is J. Naylers ſcope in pleading for perfect Holineſs in this life) but to comfort againſt the want of perfect Holineſs, which is ever wanting while ſin dwells in us. What is the comfort? this, that the inherent ſin of our natures is not imputed: we (who believe) are abſolved and ſet free from the guilt and puniſhment of it, by the law of the Spirit of Life that is in Chriſt Jeſus; Ver. 2. that is, by the perfect holineſs of Chriſts humanity reckoned to us. A neceſſity of which appears, ver. 3. The Law could not juſtifie any that have ſin in-dwelling; That which the Law could not do (not, that which the Saints could not do, as J. Nayler reads it) in that it was weak through the fleſh, (reſiding not in the Law, but in the beſt of Saints here) God ſent his Son, that is, to juſtifie us from the guilt of our ſinning-natures, and how? (for ſin, by reaſon it ſticks in us while we live) he condemned ſin in the fleſh of Chriſt; he kept ſin from having inherency in Chriſts humanity: And why? ver. 4. That the righteouſneſs (the word ſignifies the utmoſt whichforeign. could be exacted) of the Law, abſolute holineſs of nature (as of life and death) might be fulfilled in us, (he doth not ſay, by us, or of us) that believe in him, who all the time he was upon earth, had a perfect nature for us; and who walk not after the fleſh (which is in us) but after the Spirit (which is in us.) All along the intelligent godly Reader may ſee that this Scripture makes more againſt J. Nayler, and his aſſociates, then for them: For if fleſh be in all that the Law would have to do with, (if Chriſt did not undertake for them) and this fleſh diſableth both us from keeping the Law perfectly, and the Law from juſtifying us; our main comfort lays not in the meaſures of our Sanctification, but in our perfect Juſtification; by Chriſts fulfilling the Law, without us, and for us; which fulfilling of all the Laws exactions for us, is ſaid to be in us, becauſe the application of itRom 8. 4. cleared. to us, is by Faith, which is in us; and foraſmuch as Chriſt had it for us, in that nature of his, which he aſſumed, 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 atHeb. 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 foreign, 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 foreign, 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 *foreign.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 *foreign.in degrees, and at an end. The word for perfect in our Text to the Hebrew is foreign, which comes of a verb *foreign,that in its root *foreignſignifieth 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.foreign. 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.[Th…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 (ſince their departure) nor need I, I have Paul, and other Pen-man of the holy Ghoſt to aſſure me, it was not before. The word in the Text is [Spirits] (not bodies, nor ſouls continuing in the bodies) of juſt men made perfect, and that is enough to me.
2. For conviction of gainſayers, and confirmation of the weak, I might call to minde the ſayings of ſeveral Saints before Chriſts coming and ſince, who have had no other faith, nor perſwaſion, but that while they were here, ſin remained with them, and within them; and till death parted their ſouls from their bodies, Chriſt parted not ſin perfectly from their ſouls.
What will R. F. ſay to that cloud of Witneſſes? Heb. 11. who while they lived, lived by Faith; and when they dyed, ver. 13, they dyed in Faith, (not onelyonly in reſpect of a heavenly countrey, but) that what they felt not the moment before, they ſhould be in ſenſible poſſeſſion of, the moment of, and the moment after diſſolution. Then, as Samſon ſlew more at his death then in his life, ſo Chriſt would, and did give them a perfect revenge upon their old enemy ſin, and all the roots and remnants of corruption.
What will R. F. ſay to old Saint Jacob? who on hisSaints experimentally imperfect. death-bed makes this confeſſion, Gen. 49. 18. I have waited for thy ſalvation, O Lord. Salvation, as to perfect ſanctification, being yet to be finiſhed at death. And what to precious Saint David? 2 Sam. 23. 5. who quieted his heart with this on his death-bed, that God had made with him an everlaſting Covenant &c. although things were not perfect in his houſe, nor heart, for then he had been perfect (I ſpeak ſtill of perfection in all degrees) in the diſcharge of his relative family duties, but that he was not. And were any in the New Teſtament as perfect in ſanctification before, as at and after death? doth Paul, for himſelf and the Saints, ſpeak of any more then the firſt fruits of the Spirit? Rom. 8. 23. doth he not make mention of his and their infirmities? ver. 26. which are, not onelyonly afflictions, but ſins; if, notRom. 8. 26. opened. to know what to pray for, in every prayer, as we ought, be a ſin; but ſo many ignorances, and defects (in prayer, and duty) which ought not to be in us, are ſins. There ought not to be any ſinful infirmity in us, yet there are, and will be, do we our beſt.
Let R. F. hear what our Engliſh Saints have acknowledged at the inſtant of death, or immediately before. "I am drawing on a pace to my diſſolution, (ſaid M. Bolton famous for piety) hold out faith and patience, your work will quickly be at an end. His work of holy faith and patience, was not at an end before his end, his death. Our Engliſh precious Jewel (who by his Popiſh adverſaries confeſſion in his life was an Angel, though in his faith (as they deemed, an Heretique) immediately before his death he brake forth into theſe words, "Chriſt is my righteouſneſs; Father let thy will be done: thy will, I ſay, not mine, which is imperfect and depraved. Our dear Countreyman M. Deering hath this farewel; "Poor wretch and miſerable man that I am, the leaſt of all Saints, and the greateſt of ſinners &c. And again. If I were the moſt excellent of all creatures in the world; if I were equal in righteouſneſs to Abraham, Iſaac and Jacob, yet had I reaſon to confeſs my ſelf to be a ſinner. Holy M. Bradford, How oft doth he ſubſcribe, in letters to his friends, "either an Hypocrite, or, a very painted Hypocrite, or, The ſinful John Bradford? for the ſame man or perſon (as he writeth in one Letter, which deſcribes and compares the old man and the new man a little better then Ja. Nayler in his Love to the loſt) may be called, always juſt, always ſinful. Even men perfectly juſtified, are not made perfectly holy (according to his faith and experience, which as to this caſe is the ſame in all Saints) while living here: and hereupon, when he hourly lookt for the Porter to open to him the gates to enter into deſired reſt from the very moleſtations of indwelling ſin, and was every moment expecting the executioner to diſpatch him (in a letter to his dear Fathers, Dr. Cranmer, Dr. Ridley, and Dr. Latimer) "he is bewailing his unthankfulneſs and hypocriſie; clear he was and ſure of juſtification and heaven, yet ſenſible of the remnants of corruption:" As alſo M. Philpot, who leaped for joy, when his martyrdom was at hand, "yet cryed for mercy, againſt his preſent unthankfulneſs and unworthineſs." And if we look abroad, inſtances are pregnant and plentiful, I ſhall mention onelyonly two or three, one in Germany, Melanchthon, who not onelyonly complained, that old Adam was too hard for yong Melanchthon, but continued in a ſenſe of his ſinful corruptions to his dying day, confeſſing himſelf at laſt to be a miſerable ſinner: So did bleſſed Calvin (in France) as appears in his laſt Will and Teſtament. I cloſe up with that noble French man Philip de Morney Lord of Pleſſis, though he died with full aſſurance of a houſe not made with hands, &c. yet he put up this requeſt, a little before his death; "Lord make me to know my ſins, to weep for them, to deteſt them, and to have them in execration." Theſe with thouſands like them, have ſo believed in life, and ſpoken, to this effect, at death, that when their bodies and ſouls were parted, and at that inſtant they ſhould be perfected in holineſs; they felt it not, believed not, it would be before that time.
R. F. *Page 16.hath another exception: Heb. 12. 22, 23. [In the preſent tenſe, they there ſpoke, and not in the future.]
Rep. He that knows any thing of Grammar may well queſtion whether R. F. underſtands himſelf, or what is the difference between the preſent tenſe, and future, [in the preſent Tenſe they there ſpoke] who ſpoke? There is but one Paul, or ſome other Pen-man that wrote the Epiſtle, by the dictate of the Spirit, and he ſpeaks of believers already come to mount Zion, &c. and to the Spirits of juſt men made perfect, before he wrote the Epiſtle: The word for [made perfect] in the Greek *foreign.is a Participle of the Preter Tenſe, or time paſt (not of the preſent, nor did I ſay it was of the future) onelyonly what was a Truth then, is now a Truth, that Saints living in their bodies, in imperfection of holineſs, have relation to, and communion (as hath been ſhewed) with Saints living out of their bodies, i. e. the ſpirits of juſt men made perfect.
A third exception R. F. hath againſt the ſimile I uſed, [ſin is as the wild fig-tree thou ſayes, rooted in the joynts of a ſtone wall, and when the wall is taken down, the ſtones caſt aſunder, body and ſoul ſeparated, then is ſin (thou ſayes) pluckt up by the roots, as the roots of the fig-tree not before.]
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 conformitySin 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 drawnHeb. 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 Penmen,foreign. 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, 'tis 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 connexionand 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, who ſeem not to deny the authority of the holy Scriptures, yet would have it meant of Chriſt, for this reaſon, becauſe the [word of God, ver. 12. is in the 13. ver. deſcribed as a perſon, [in his ſight] and [the eyes of him with whom we have to do.] Now this is but their miſtake, for albeit Chriſt in perſon is the living word, yet it is the Apoſtles ſcope to gain honor to him, by gaining honor to the declarative word, which (being Chriſts word, ſpoken by him, written by the inſpiration of his Spirit, and preached accordingly) is therefore quick and lively, powerful and piercing, becauſe it is his word: and the words of the 13. ver. are not a deſcription of Chriſts perſon [as he is the living word] nor of the declarative word ſpoken, written, preached, but of God the Father, Son, and holy Ghoſt; who being the living God, his declarative word is like himſelf, and from the knowledge of his nature, we may know what his word is. If God hath an all-ſeeing eye, his word hath an all-ſearching power. He puts not one but two edges upon this ſword of his Spirit, Epheſ. 6. 17. and makes it ſharp and piercing for converſion, or conviction at leaſt, and for ſuch ends as he hath intended, by his word and the miniſtery of it, to effect and work out; therefore the words of ver. 13. [his] and [him with whom] muſt be referred to God, ver. 12. (diſtinguiſhed into Father Son, and Spirit) i. e. to all three, or any of the three. Let ſinners, in whom ſin reigns, and Saints, in whom ſin remains, look to it, for God by his Scripture-word is able to finde them out, even them that pretend to preſent perfection, and have it not, for whom theſe words ſpeak nothing at all. Should we take [God ver. 12.] not onelyonly at large, and perſonally for any of the three, but ſtrictly for Chriſts perſon; yet we muſt take [the word] to be, as I have ſaid, the word declarative, and read it thus, The word of Chriſt is quick or lively, &c. We cannot read it out of the Greek, [the word-Chriſt] nor [the living word is lively,] nor [the living word is powerful,] but as 'tis read in our new Tranſlation, [The word of God is quick and powerful,] or as inforeign. the Geneva Tranſlation, [The word of God is lively and mighty in operation,] that is (as their Note is) The Doctrine of God is ſo and ſo, hath lively and mighty effects; why? becauſe it is Gods Doctrine, Gods Word, Gods Scripture; if it be but his Letter, or outward miniſtery, it is Chriſts two-edged ſword, which ſerveth unto his deſign, of ſearching hearts, of comforting the believer, of cutting off and excluding the unbeliever from reſt. But this place of Scripture will not ſerve R. F. his deſign hitherto.
2. Let us obſerve his application and inference, Here the ground of ſin, is by the living word ſhaken at the roots, and rooted out of ſuch, before their bodies and ſouls part aſunder.
Rep. 1. Granting, it is divine power that makes efficaciousMiſ-application. the divine truths of the Scripture, and that the Spirit doth by conviction ſhake a ſinner at the very heart-root, and by converſion ſhake, yea kill ſin at the roots, (for ſound converſion is more then lopping of branches, or moral reſtraints, the beſt fruits of Quakeriſm) yet is not all ſin at firſt converſion, nor all the life time, extirpated or pluckt up abſolutely, totally, and as perfectly as at death: and if R. F. proves not this from the place (as he doth not, but onelyonly ſay it) he had better never have quoted it. Nay, he dare not affirm it in plain words but obſcure: [The ground of ſin, &c.] What makes he the ground of ſin? If he meaneth the ſubject where ſin dwelleth, and is rooted; what is that ſubject but the faculties of the Soul, Minde, Will, and Affections, Conſcience, &c? Now theſe are ſhaken, I confeſs, but not rooted out; for neither Law nor Goſpel, the word of Terror, or Grace and Peace, nor the Power and Grace of the Word, doth aboliſh or deſtroy the faculties and being of the ſoul. If he meaneth by [Ground of ſin] the cauſe of ſin; it muſt either be guilt of ſin, or the original ſtain and filth: if the guilt, 'tis granted that ſin is aboliſhed, and there is no ground or cauſe, why a Believer juſtified, and diſcharged from guilt and curſe, by the imputation of Chriſts obedience, ſhould be condemned, Rom. 8 1, 33, 34. and the aboliſhing of guilt, is the cauſe and reaſon why the inherent roots of ſin are ſhaken and mortified, in their regency or reigning power, for the preſent, and why they ſhall be rooted out, as to reſidency and inherency, at the laſt; yea, why no juſtified believer ſhould allow the leaſt ſin, that yet remaineth in him. If by [ground of ſin] he meaneth the original ſtain and filth, it is the ſame with the roots of ſin; and then he proves nothing but idem per idem, the ſame thing by the ſame, namely, that the roots of ſin are ſhaken at the roots, and rooted out when they are rooted out: but the queſtion is, when are they perfectly, and in all degrees rooted out? I have ſaid, and proved it from Scripture, it is not till the parting of Soul and Body.
The truth then, and the illuſtration by the ſimile of the fig-tree ſtands firm and good, for ought that R. F. hath objected to the contrary, yet we muſt hear him *Page 16.out; [It is Chriſts work to take away ſin here, and to ſanctifie by his Spirit, 1 Cor. 6. 11. 1 John 3. 5.
Rep. We know that he was manifeſt to take away ſin, in1 Cor. 6. 11. & 1 John 3 5. compared, cleared, and vindicated. and from us; as in him is no ſin, according to that in John, and that of Paul to the Corinthians, expreſſing two ways whereby he taketh away ſin; by the way of juſtification, from defiling guilt and damning curſe; this is perfectly done here, as to Gods act of reckoning and account, though as to manifeſtation in us, to us, and concerning us, it comes by degrees, and not till the day of Judgement, will all the world know who are now Gods juſtified ones. By the way of Sanctification, he takes away the dominion of ſin in the very root; and the ſtrength of the roots of filth is mortified here in ſome Saints more, in ſome leſs, as he pleaſeth, who puts forth the power: but in none are the roots of every ſin, nor of any ſin, wholly, perfectly pluckt up, till bodily death. I am for purity and holineſs here, in heart and life; but I am for purity of the Scriptures alſo, according to their pure ſenſe.
What ſaith the Scripture, which R. F. next calleth forth? As he that hath called you is holy, ſo be ye holy in all maner of converſation, 1 Pet. 1. 15.2 Pet. 1. 15. vindicated.
Rep. This is a command of, and exhortation to what ſhould be▪ viz. imitation of Gods holy nature and will, as long as we converſe upon earth, in all maner of converſation. Let holineſs not onelyonly be mixed with all you do in all your relations, and actions, but let it reign and bear ſway in your whole life; and be growing up to perfect holineſs in Gods fear, having promiſes, 2 Cor. 7. 1. to encourage, quicken and convey, as well as precepts to oblige and binde us unto holineſs. But thou denyeſt the holy call alſo, as well as the holy converſation, that pleads for ſin, to act, and preſs down, and make you all your life time to ſigh it out, and under it groan.
Rep. 1. I plead againſt no commands nor means of holineſs; through grace I have obeyed Gods call to univerſal holineſs, in a Goſpel-covenant.
2 It is one thing to plead for the truth, viz. that by Gods wiſe and righteous ordering of our condition here, ſin is left dwelling, acting, and ſtirring in us; and another thing to plead for ſin, which muſt be granted from his own words we do not, if all our life time we ſigh it out, and groan under it: Oh, that we could do it more ſincerely, and ſenſibly with the Apoſtle! Rom. 7. 24.
Section 30.
TO what I noted of one, anſwering to the holy Ghoſts queſtion, Who can ſay his heart is clean? I can, and ſee all your hearts unclean, (becauſe there wanted the marginal reference to the particular page) R. F. *Page 16, 17.ſhifts off anſwering, or taking off ſo foul a contradiction with railing at my ſuppoſed policy and ſerpentine ſubtilty, and particular lies; not one piece whereof I am conſcious, in this matter. What if the words [I can &c.] are not ſo ſet down there, to wit, page 1. This was the reference to the ſecond charge againſt that book (entituled, A ſhort anſwer to ſeven Prieſts) which the author thereof arrogantly cals The word of the Lord; not to the firſt charge, which had onelyonly a reference to that Book, not to the Page, as may at firſt view appear to any heedful Reader. *See contradictions of the Quakers page 13.That arrogant contradiction to the holy Ghoſts queſtion (which implies a ſtrong negative) will be found in another Page, by any that meet with the Short anſwer &c. before mentioned, which I had to peruſe in Scotland, but cannot here obtain it, for the Readers direction and ſatisfaction. The rejoycing teſtimony of my conſcience ſufficeth me for the preſent, that not in fleſhly wiſdom, but in godly ſimplicity I drew up this with other collections; and I hope it will cauſe the unprejudiced Reader to exerciſe his candor and charity toward me, if he doth but obſerve R. F. his reſervedneſs [they are not ſo ſet down there] not denying but they may be found in an after page; and his ungrounded inference, as falſe, as groundleſs, [therefore thy policy hath manifeſted ſubtlety, &c.] for as neither I intended, nor uſed deceit. ſo it had been poor policy to mis-guide him, whom I purpoſed to ſet right in his way. But (ſaith R. F.) all thy pleading is againſt purity.
Rep. How appears it? I diſcovered indeed a double contradiction, and a triple arrogancy, in him that proclaimedNo heart perfectly pure from ſin. Prov. 20 9. & Matth. 5. 8. compared, cleared, and vindicated. his cleanneſs from all ſin and challenged the knowledge of other mens hearts, &c. as I ſpecified it in my Book: but this is a thread-bare cavil; doth R. F. produce any new Scripture for abſolute purity and perfection? yes, Chriſt hath ſaid, Bleſſed are the pure in heart, for they ſhall ſee God. Matth. 5. 8. then there was and are pure in heart, as Chriſt ſaid.
Rep. If this man would have added, [and as Chriſt meant] we might ſoon agree. Albeit Chriſt was greater then Solomon, yet he never ſpake a word, nor that word in particular to croſs what Solomon ſaid from the holy Ghoſt, who is equal, and of the ſame eſſential minde and will with Chriſt. What ſaith the holy Ghoſt by Solomon? conſult the place, Prov. 20. 9. Who can ſay I have made my heart clean? I am pure from my ſin? the ſenſe of this place is, there is none could ever ſay it; none, in any age, before, or in Solomons time: before or in Chriſts time, or ſince: none can now ſay it truly? It's a queſtion that will ſilence all the world, all the Churches; a queſtion that will hold un-anſwered till every Saints dying day, and in this laſt age till the reſurrection day. Shall we believe R. F. and take it upon his word, with his own meaning; that's thus, There was and are pure in heart, as Chriſt ſaid, and as Solomon meant it? this were not to reconcile ſeeming differences of Scripture among our ſelves, but to ſet Chriſt and Solomon at variance between themſelves. What then? will any help R. F. with an evaſion? Solomon doth not ſay, God gives not pure hearts, but, Who can ſay, I have made my heart clean? this will not ſerve his turn; for it followeth; and I am pure from my ſin? i. e. Who can ſay that either he hath cleanſed his own heart, or that he is pure from his ſin? which way ſoever he comes by it; and if it be true and perfect purity he muſt come honeſtly and purely to it, or even in that reſpect he is impure, and far from truth of purity. I would to God, the generation of Quakers would better attend this queſtion: Art thou pure and perfect? how cameſt thou by it? Is it not a dream? a deluſion? may not a foul and filthy heart be transformed into a fancy of pure perfection, and perfect purity, as well as a black devil be transformed into an Angel of light? Solomon how ever muſt be underſtood, as denying abſolute purity in any man: and Chriſt, when he aſſerteth Bleſſedneſs to the pure in heart, intendeth not to nouriſh any in a conceit of their preſent perfect attainments, but to encourage them who were ſincere, and have truth of holineſs ſet into their hearts, and the purpoſe of their hearts with the Goſpel endeavors of their lives, ſet upon purity: for from the context Ver. 1. they were his diſciples he ſpake unto, whom Ver. 3. (compared with Luke 6. 20.) he pronounced poor in Spirit: Bleſſed are ye poor; not yet enriched with all perfections, but ſenſible of their ſpiritual wants: and Ver. 4. they are mourners under ſin, and after more of God and Chriſt: Ver. 6. they are hungring and thirſting after righteouſneſs, not yet filled; but bleſſed in their preſent ſtate of hunger and thirſt, and in their hopes (by that promiſe) of being filled. Theſe are the pure in heart whom Chriſt pronounceth bleſſedneſs upon, who are poor mourning ſouls, hungring and thirſting after more purity; in the mean time not Phariſaical and hypocritical in their profeſſion of holineſs, as were others. And had theſe been pure in heart in R. F. his ſenſe, they had then enjoyed the perfect beatifical viſion of God, which they have but a promiſe of: for they that are ſincere in holineſs have here ſome communion with God, and one day and to all eternity they ſhall enjoy him▪ and his preſence in fulneſs of that holineſs and joy, whereof now they have but the taſts and firſt-fruits. He that boaſteth of more, hath neither (as I ſaid in my former piece) pure lip nor pen for the leaſt degree (how much more larger meaſures?) of purity, maketh a ſoul ſenſible of continual impurities intermixed therewith.
R. F. *Page 17.returns to this, That is thy own condition.
Rep. I acknowledge it.
Again, And ſo thou judgeſt others by thy continual impurities, and therefore thy judgement muſt needs be falſe, and not true.
Rep. I ſpake not my condition onelyonly (who may more deſervedly be called, leſs then the leaſt of all Saints, then Paul ſtiled himſelf) but the condition of every one truly ſanctified, and yet living upon the earth. Yet more,
And ſo thou denyeſt their doctrine, who ſaid, Seeing ye have purified your ſouls (have purified in the preſent Tenſe) in obeying the truth through the Spirit; ſee that ye love one another with a pure heart fervently: but thou art againſt a pure heart, and ſo againſt the Scripture, 1 Pet. 1. 22.1 Pet. 1. 22. vindicated.
Rep. 1. If the Printer miſtook not the [preſent tenſe] for the preter tenſe, R. F. doth groſly apprehend that to be the preſent [have purified] which in Engliſh, and Greek *foreign.is expreſly the Praeter, or time paſt.
2. Were the Apoſtles words in the preſent tenſe [ye do purifie] it would make (in ſhew and form of words) more againſt R. F. then for him: but the truth is, the word in Peter being a Participle of the time paſt, and in the Active voice, it ſhews the work of purifying themſelves, through the Spirit, was not ſo done, but that yet it was in doing. And as their habits of purity were not perfect, ſo they were far from perfection in the act, but have need of ſtirring up (as 2 Pet. 3. 1.) fervently to exert and put forth their love, and purity according to their principles: for the growth of both which, viz. act and habit of grace, he exhorteth, and exciteth them chap. 2. 2. to deſire, as new born babes (far from higheſt perfection) the ſincere milk of the word, and Chap. 5. 10. he prayeth, that after they have ſuffered a while, the God of all grace would make them perfect, ſtabliſh, ſtrengthen, ſettle them.
3. I finde R. F. perfect in nothing that ſavors of a Goſpel purity, nor growing in any thing, but his perverſe abuſe of Scripture: But I ſhall pray for him and others, that they may be awakened out of their dream of Perfection, may ſee their preſent pollutions, and be aſhamed of their Goſpelcontradictions; till then, they will not underſtand what Purity is, nor whereof they affirm.
Section 31.
TO the Quere of one of them, Did ever Paul deny perfection? I asked what he or others thought of that in Phil. 3. 12. Not as though I had already attained, or were already perfect: which R. F. *Page 17.undertakes to reſolve, He is ſo far from denying it, that he preſſed hard after it.
Rep. Is this an anſwer, or an evaſion? Denial of ſuch aHow perfection may be denied, how not. perfection as Paul meant, ver. 12. is two-fold; either that it is here attained, or, that here we muſt preſs after it: Although neither he nor we deny it in the latter ſenſe, yet in the former, expreſly he doth for his own part; and ſuch as come ſhort of him, may well and truly deny it. And our work in this life being to preſs after it, doth ſufficiently imply, it is not here to be attained.
But ſaith R. F. (to mar, not mend his own caſe) He ſaid to ſuch as had attained it, preſs others on after it, and they did, Heb. 6. 1.
Rep. 1. Let not people take theſe mens words for infallible oracles, but ſearch the Scriptures, and finde, if they can, where Paul wrote to any ſuch, Churches or Saints, as had fully attained; and till they finde it, ſuſpect R. F. for a deceiver, and when they finde it not, conclude him a falſe teacher.
2. Whereas the Apoſtle had ſet before the Philippians Phil. 3. 11. & 15. compared, vindicated.and us, his own example, I preſs toward the mark, &c. In the next ver. 15. he adds his exhortation, Let us therefore, as many as be perfect, be thus minded: where Paul either puts in himſelf with the many perfect, or not; if not, but that he is to be underſtood, as ſpeaking to them that thought themſelves perfect, he would then take them off from the conceit of perfect attainments, and have them ſo minded as he was; that is, as ver. 14. to preſs toward the White of perfection, as he did. If he joyns himſelf with the many perfect, then muſt the word [perfect] in the 15. ver. be taken otherwiſe then in ver. 12. For there he had denied himſelf to be already perfect; and if ver. 15. he ſhould ſay he were perfect in that ſenſe, wherein he had denied his perfection, he ſhould be led (by the Spirit of truth) into a contradiction, which were blaſphemy to imagine: let all the Quakers in earth and hell be firſt found lyars, then one lye be found in the Scriptures, or the pen-men of them, as ſuch. The many perfect therefore muſt be taken (when Paul was one of them, not yet without imperfections) for ſuch, as by Pauls and the Apoſtles miniſtery, and with Paul, through the Spirits teaching and working, were grown up to a farther pitch and degree of holineſs then ſome other ſincere Chriſtians, who were to preſs on themſelves, as well as to preſs others on, after the higheſt degrees of grace attainable: which is the more clear by ver. 16. Nevertheleſs, whereto we have attained, let us walk by the ſame rule: [whereto] i. e. to what degree (ſuppoſe the fourth or fifthPhil 3. 16. opened. ſtair, though not at the top) we have attained, let us [walk] which implies, they are not at the end of their journey.
3. What have we in Heb. 6. 1. but the ſame truth? Let usHeb. 6. 1. vindicated. go on unto perfection. He that brings half an eye in his head to that text, will collect no more but this, That Paul, or the Pen-man of that Epiſtle, is travelling on towards perfection, and putting on his companions in the way; but neither he, nor the Hebrews he writes unto, are at their journeys end. Is the Poſt therefore at York, Berwick, or Edenburgh, becauſe he is footing or riding thither? He that is half way up the hill, calls upon others to accompany him, and go on-wards and up-wards yet more and more, he is not therefore at the top of the hill.
But ſaith R. F. ſuch obtained, as ſo preſſed after it, Heb. 12. 22, 23.
Rep. But how? They, the Hebrews, obtained communion with the perfect, while they preſſed after them: and when did the juſt men (whom they preſſed after) attain a full perfection of holineſs? when their ſpirits and bodies parted, not before, as hath been ſhewed in Section 29. And as for the Saints he wrote to, they were yet in a conflicting condition, ſtriving againſt ſin, ver. 4. of that 12. Chap. and not ſo diligent in their way and work, but they had need of ſpurs, Chap. 6. Yea, Chap. 5. ſo dull of hearing, ver. 11. and ſuch non-proficients, ver. 12. that they had need of an alarum, of a rod, or of a ferula, Chap. 12. 6, &c.
Another dart yet will R. F. throw againſt this truth, Paul obtained it, and preached wiſdom among them that are perfect.
Rep. 1. But he cannot tell us at what ſtage of his life he attained it. He obtained perfection of Juſtification indeed betimes, and ſo doth every believer at his firſt believing; but he cannot ſhew us when he attained to the perfection of Sanctification till his death. He had it not when he wrote to the Romans (as was made to appear Section 20. and more may be ſaid Section 35.) which Epiſtle was written after that to the Corinthians. He had it not when he wrote to the Philippians (Chap. 3. 12.) which Epiſtle was written after that to the Romans, as might be demonſtrated if it were needful. He had it not when he wrote to the Hebrews (ſuppoſing, as we may moſt probably, it was his Epiſtle) conſult again, Heb. 6. 1. which Epiſtle was written after that to the Philippians. If Paul had it before his death, it was when, a little before his departure and martyrdom, he wrote his ſecond Epiſtle to Timothy, (the laſt of all his Epiſtles) when he tells him, 2 Tim. 4. 6, 7. I am now ready to be offered, &c. I have fought a good fight, I have finiſhed my courſe, I have kept the faith: yet even then, he puts in himſelf with the weaker Chriſtians, Chap. 2. 12, 13. who might fall into an act of Chriſt-denial, or a fit of unbelief; [If we deny him—If we believe not] and even then, he ſends for Books and Parchments, Chap. 4. 13. He was no perfectiſt therefore lifted up here above a poſſibility of ſinning, or above the uſe of means for preſerving and perfecting the underſtanding, memory, affections, &c. to the very laſt period of his courſe.
2. It is true, he preached wiſdom among them that were perfect, 1 Cor. 26, 7. but this is not truly alledged by R. F. 1 Cor. 2. 6. vindicated.for perfection in the higheſt degree; for Paul underſtandeth with ſincere Saints, ſuch alſo as were grown Chriſtians, taller by head and ſhoulders then their Brethren, in the faith and fellowſhip of the Goſpel; comparatively perfect, in reſpect of weaklings and babes in Chriſt: they were of more able underſtanding and riper capacity in ſpiritual myſteries, and as the Apoſtle deſcribes them, Heb. 5. 14. who are of full age, can digeſt ſtrong meat, and by reaſon of uſe have their wits exerciſed to diſcern both good and evil; yet not perfect in all degrees, but, at moſt, Chriſtians of a higher form then their fellows. R. F. *Page 17. 2 Cor 13. 11. vindicated.yet alledgeth, 2 Cor. 13. 11. Finally brethren, farewel, be perfect, as if the Apoſtles exhortation did argue, they had it already; or as if I denied the exhortation to perfection, which is given to none, but ſuch as are in ſome degree imperfect. The word which the Apoſtle there *uſeth, hath reference to their Schiſms andforeign. Diviſions, and intendeth no more then if he had ſaid, Make up your Rents, and reform your ragged Communion and tatter'd Converſation. Whether he or I do contradict the Scripture, croſs the Apoſtles Doctrine, and therefore to be holden accurſed, (as he chargeth it upon me) muſt appear by the premiſes, proofs, and demonſtrations from the Scripture, till the Lord cometh with ten thouſands of his Saints, to the full conviction of gain-ſayers, Jude v. 14, 15.
Section 32.
I Had noted how they plead for preſent attained perfection much from that Scripture, 1 John 4. 17. As he is, ſo… John 4. 17. vindicated. are we in this world. This R. F. ſaith nothing to in its place, nor can he juſtly hold up any plea from hence for that which the Apoſtle intends not by the words, or againſt the expoſition I gave of them, which was this, That the Apoſtle ſpeaks onelyonly of the ſincerity of our love, manifeſted like to Chriſts, in a ſingle, plain, ſound-hearted way, that we may have boldneſs in the day of judgement. [As] notes not here equality, but quality and likeneſs, (as Matth. 5. 48. and often in Scripture.) It is arrogancy to think, and contradiction to ſay, that, as Chriſt was without ſin, ſo are we in this world; when we ſpeak of Sanctification, which is that under debate. Afterwards *Page 18.he calls my expoſition wreſting and twiſting, and by windy words, of no force, he would maintain the corrupt gloſs, of being without ſin as Chriſt was, as may appear in the following Section.
Section 33.
HAving diſcovered G. Fox his expreſs Negative anſwer to the Queſtion, Have ye no ſin? No, contrary to 1 John 1. 8. If we ſay we have no ſin, we deceive our ſelves, &c. R. F. *Page 17.ſtands up here in his fellows defence, and doth not anſwer to the place of John which I quoted in the firſt Chapter, but tells me, If his anſwer was No, it was not contrary to ſuch as were in the eternal life, and did abide in Chriſt, but he (G. Fox) is in the life of truth, and abides in Chriſt, and therefore his anſwer did not contradict the Scripture in the third Chap. ver. 6.
Rep. 1. If G. Fox his [No] contradicted but one place of Scripture, it contradicteth the whole Scripture; for Gods truth is uniform, and a ſweet harmony there is of every ſtring; break one link of the chain, you break the chain.
2. To ſay [No] to ſuch a Queſtion, Have ye no ſin? is far from agreeing with 1 John 3. 6. in its true meaning.1 John 3 6. vindicated. See Sect. 14.
Firſt, The Apoſtle ſaith not, whoſoever abideth in Chriſt hath no ſin in him: for that he (according as the Scripture elſewhere, 2 Cor. 5. 21. 1 Pet. 2. 22.) onelyonly aſſerteth of Chriſt (as God, and God-man) ver. 5. And in him is no ſin, to diſtinguiſh him from Saints that (while here) have ſin in them; and to prove him to be fit and able to take away ſin.
Secondly, As there are no ſuch words, ſo it is not the Apoſtles ſcope to hold out R. F. his Doctrine of preſent Perfection, but to diſcover all thoſe who abide in Chriſt to be ſuch as do not abide in ſin; and all thoſe who abide in ſin, to be ſuch as have not ſeen him nor known him.
Thirdly, So far as they ſtick to Chriſt (who are in him) and ſuck vertue from him, they ſin not; yet at that time when they abide in Chriſt, ſin dwelleth in them, not in the old regency and power, but as a troubleſom in-mate, which they would gladly be quite rid of, from the firſt moment of converſion (if the Lord ſo pleaſed) but it is there, and remaineth for their exerciſe, till the combat of fleſh and ſpirit be at an end; viz. at the end of our days.
Section 34.
THe Reader may obſerve, that R. F. anſwereth nothing to this Section, wherein, having ſhewed how they cry out againſt all that teach, Sin is not perfectly mortified in this life, to be upholders of the Devils kingdom: I asked, Were Paul, John, and the Apoſtles, upholders of the Devils kingdom? And, doth the Scripture uphold the Devils kingdom, when it poſitively aſſerteth there is ſin in every good man while he is doing good? according to that Eccleſ. 7. 20.Eccleſ. 7. 20. There is not a juſt man upon earth that doth good, and ſinneth not. A Scripture that ſtands as an impregnable fort un-aſſaulted by the enemy, and impoſſible ever to be taken or battered down, although this generation of Perfectiſts (rank and file the ſame with them ſpoken of Prov. 30. 12.) ſhould night and day lay ſiege to it, and ſhoot all their Granado's againſt it. The new gloſs *Lip of truth opened, p. 18.of Tho. Lawſon is but a flaſh of gun-powder without bullet, it will not batter; 'Tis true (ſaith he) there is not a juſt man upon earth, &c. for all that dwell on earth worſhip the beaſt, Rev. 13. 8. but John ſaw 144000. redeemed from the earth: whereas the material earth is underſtood by Solomon, the myſtical earth is meant by John▪ ſet in oppoſition to the myſtical heaven, or the true Church, ver. 6. men redeemed from earthly ways of worſhip, perfectly juſtified before God, ſincere in their ſanctification and reformation, and growing up, indeed, unto perfect holineſs in Gods fear; yet not one of them (except in Gods account) without their inherent failings, adherent blemiſhes, and conflicts from their in-dwelling concupiſcence, or unregenerate part.