reverence be it spoken must acquit the man though in himself ungodly for payment being made satisfaction given by the surety it is but just that the debtor be acquitted and discharged shall not the judge of all the world do right yea God is just and will declare his righteousnesse by justifying him that believeth in Jesus Now God the Father having thus reconciled the world unto himself by Christ for the farther carrying on of this work commits the ministery and service of this reconciliation to his Apostles and Ministers in their successive generations who as Heralds and Ambassadors authorized and commissionated by him should publish and in his na e preach the glad tydings of salvation this everlasting Gospell And to let all men even the Gentiles see what hope there is of their fellowship and participation of the blessings and benefits of this mysterie of godlinesse which from the begining of the world have bin hid in God who created all things by Jesus Christ no nation people or person being now excluded or shut out the partition wall of Jewish ordinances being broken down and both Jew Gentile bond and free male and female all may come drink freely of that well of salvation which Christ hath opened for all persons that will come unto him whereof for his part he is so free being no niggard of his blood and merits that he intreats all to come and partake of And by his servants making a full tender of himself as Priest Prophet and King to all that will receive him And to as many as thus receive him giving them right power and just claime to become the sons of God and heires of the kingdome which he had purchased But now man by his fall being dead in the dark yea darknesse it self and so in his natural state and blindness unable to receive and comprehend this glorious and gracious mysterie of being righteous by anothers righteousness and of being saved by anothers sufferings all men Jewes and Gentiles doting and being fruitlesly set upon seeking life and happiness by their own doings and performances Therefore together with the revelation of this mysterie by the ministry of his servants sent for that purpose Christ over and above that common work of the Spirit by which he enlightens every man that comes into the world gives unto those who are given him of the Father and who are to be called according to the eternal decree and purpose which he purposed in himself and whereby he surely knowes those that are and shal be his to them he gives a mind and understanding to know him and to receive him and to be in him and to be one with him who is the true God and eternal life And now a believer having Christ who is eternal life hath eternal life in and by Christ whereas those who thus have him not sc by believing have not eternal life because what in them lies they make God a liar not entertaining and closing with that testimony and record that he gave of his son which was that in him he was well pleased not onely with him for so he could not but be in justice forhe had never offended him But in him he was well pleased being in mercy and loving kindnes satisfied for the sins of all those who come unto God by him who therefore are received as sons and daughters by free grace and adoption And now that those who thus believe in Christ might have the witness in themselvs of their Sonship because they are sons God sends forth the Spirit of his Son into their hearts whereby they are imboldned to call upon God as Sons crying Abba Father being thereunto the more imboldned because by the same Spirit they are sealed and marked out unto the day of redemption And which is given to them as a pledge and earnest in hand for an assurance to them of their full inheritance when their adoption and son-ship shall be compleated by the redemption of their bodies from the power of Corruption as now their soules are from the reign and power of sin The same spirit also in the meane time leading them into all saving truth comforting them in all their troubles and helping them in all their infirmities And thus hath a Believer in himself the testimony both of blood and of the spirit witnessing to and with his spirit that he is a son and child of God But then as there are three in Heaven that bear record and give testimony to this great mysterie of godliness sc The Father the word the holy Ghost So there are must be three witnesses on earth i. The heart of a true believer before the work can be compleated which are three the Spirit Blood and Water For Christ came not by blood alone for justification nor by water onely for sanctification but by water and blood both which Sacramentally flowed forth from his precious body when he hung upon the Crosse a Sacrifice for our redemption thereby shewing forth the end of his suffering viz. both the justification sanctification of his people And therefore he that hath not the witness testim within himself of all three hath not the witness of either he whose heart conscience cannot witnes to him his faith believing in that blood of Christ shed for his justification cannot have the witness of this blood as water for cleanâ—ing and sanctification For Christ sanctifies none but whome he justifies he whose heart cannot witnes to him his faith operating on the blood of Christ as water for sanctification canot have the testimony of blood and his interest in it for justification For Christ justifies none but he also sanctifies the n. And he that hath not the testimony and witnesse in himself of his intrest in blood and water for justification sanctification cannot have the testimony and witnesse of the spirit sealing for these three agree in one all beare witness to one the same truth sc Christs comming dying to redeeme us from sin and all iniquity both in the guilt and in the filth of it both from the condemnation and from the domination of sin For the grace of God which bringeth salvation hath appeared to all men teacheth us that denying ungodlinesse and world y lusts we shâ—ud live soberly righteously and godlily in this present world looking for that blessed hope and glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that he might redeeme us from all iniquity and purifie unto himself a peculiar and choice people zealous of good works And for asmuch as no uncleane person can enter into the Kingdome of Heaven where the inheritance is For know ye
then whom none is more true more faithfull there 's a sure foundation a rock vnmoveable And then know further No truthe's thine own till thou art got up into the power of it And that thou square thy beliefe and life accordingly The onely way to be establisht against error and heresie As for the Mysterie of Ungodlinesse concerning it I shall give thee directions when thon commest unto it It is meet the mystery of Godlinesse should have the first place that it might take the first possession of thee as a season against the poysons of heresie and ungodlinesse And then the more full the discovery the more thou wilt abhor and avoid it This is the aime of my labour which end if I shall attaine I shall rejoyce In hope whereof I commend my labours to thee And thee and them to him who a lone is able to make all profitable Alwaies remaining Thy faithfull friend in the service of the Gospel of that Jesus Christ which dyed at Jerusalem above sixteen hundred years agoe R A. FARMER ERRATA Reader I Am to beg thy favourable excuse in regard of some errors in the printing My desire was that the Title at the head of every page should have run thus sc The great Mysterie of Godliness to the first part which extends to page 18. And the Great Mysterie of Ungodliness from thence to the end The Title The great Mysterie of Godliness and Ungodliness being intended only for the Title-Page There are some other faults in not observing full stops And new Sections marginal notes and quotations of Scriptures transposed and disordered in the first The Mysterie of Godliness which though they alter not the sense in the body of the Discourse yet they hinder the advantage that might be made by those who would examine the quotations This may possibly occasion a new impression of that part by it selfe which is but little And therefore in the mean time need not much trouble thee Some Errata which may alter the sense I have observed which I intreat thee to correct with thy pen ere thou read In the Epistle Dedicatory Page 1. line last but one r. Genius p. 2. l. 14. r. a breath p. 3. l. 9. r. But because l. 10. dele you I excuse my own misnaming at the end my self Epistle to the Reader P. 1. l. 5. r. without an Apology l. 6. for pay r. paper p. 2. l. 10. r. briefly l. 11. r. try In the Book Pa 1. l. 14. r. goodly l. 19. for observe r. subserve ib. for Ministry r. Mysterie p. 2. l. 8. dele if l. 9. for tie r. tree l. 27. r. into l. 33. after these words perversness of spirit add proneness to all manner of evil p. 3. l. 14. r. continue p. 4. margin note at the bottom for of faith by nature r. of both by nature p. 5. l. 17. dele the word all l. 35. dele fig. 1. ib. margin r. shut up as in a prison p. 8. l. 9. r. when p. 9. l. 23. dele to read that he might break p. 1. Mar. dele new sect p. 12. l. 15. for are three r. three are p. 13. l. 11. for inheris r. enter l. 27. for this r. these p. 14. l. 31. r. that though where p. 15. l. 26. dele is p. 16. l. 37. exercises p. 18. l. 10. r. freely l. 13. r. differing p. 2. l. 3 r. They are l. 21. for waders r. Readers l. 36. r. proposed l. 37. r. as their usual l. 39. for cry r. say p. 23. l. 6 for for r. to l 9. dele thou l. 10. dele the interrogative points read perceive them l. 11. for such r. thing l. 6. after old add foundations p. 24. l. â—5 for powerful r. wonderful l. 36. for works r. marks l. 39. for within r. which in p. 30. l. 31. r. these p. 32. l. 7. for this r. h s. l. 29. r. give you in here p. 34. l. 6. r. proposes p. 59. l. 9. for flesh r. flash l. 22. dele yea l. 26. r. naturally p. 71. l. 11. for law r. light p. 76. l. 13. r. hypocritically l. 24. for reading r. pleading p. 88. l. 35. for an unknown r. one unclean The great Mystery of Godlinesse and Ungodlinesse 1 Tim. 3. 16. Without controversie great is the Mystery of godlinesse God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory THe eternal invisible only wise God Father Son and holy spirit who only hath immortality dwelling in that light which no man can approach unto and which no man hath seen or can see and live who being the Authour and beginner of all things orders disposes all things as their end for his own glory This mighty God intending to make his power and god-head and glory known in the beginning of time created the godly frame of Heaven and Earth as a place wherein to manifest much of that glory And having made the Angels creatures of an intellectual spiritual and so of an invisible nature alwayes to stand before him ready to obey and execute his Commands as ministring spirits to observe and bring about this great Ministry intended made also other creatures to dwell upon the earth of a grosse and bodily substance subject unto the eye of sense and subservient also to this great design of his immortal glory And last of all as the abridgement and compendium of the whole Creation and the choycest piece os his workmanship by whom he would be most glorified he makes man consisting of a soul an immortal and spiritual nature to serve him as an Angel in a spiritual manner and of a body a grosse and visible substance to serve and honour him above and beyond other Creatures Angels and bruit Beasts in a visible and outward way of worship And to that end endowed him with his own blessed Image of righteousnesse holinesse and excellent knowledge and gave him also soveraignty and dominion over the rest of the visible Creation all things being made subservient to him By which means he was eminently qualified for special communion with and enjoyment of his Creator The whole man being in a sweet frame of holy conformity unto his soveraigns will by obedience whereunto he might have been everlastingly blessed and happy Now the Lord having made man in this estate of honour to make way for his own glory in and by this great Mystery of Godlinesse leaves him in the hand of his own counsel under a strict Command of not eating of the Tree of knowledge of good and evil with a kind of a Covenant and condition of everlasting life upon obedience to it And if the contrary upon the breach and disobedience of it Which tie and the Command concerning it was as a
basest of the people Let Ministers be basely accounted of and the people with a little help will quickly learn to despise Magistrates Besides the judgement from the Lord there is a natural tendency in the one to the other It will be Honourable Sir and becoming reforming times that men learned laborious and godly such as are so and can be content to approve themselves so to those who are able and authorized to judge that they find more countenance then those who are not so qualified Men ignorant are impetuously zealous to cry down learning that their snuffs might seeme to give some light which if countenanc'd and that such and find equall favour will bring the next age to a dark Ministry expose our children as a prey to the wolves of Rome And as for these levelling Quakers I must need say The revilings and reproachings of our gifted brethren who of late years have made it much of their business to render the Ministers of this nation Antichristian have made way for them And they of all men have least cause to be offended with them though they prevaile most with their Congregations For the call of the one is as good as the others though there be some difference in their doctrines Truly Sir I had almost forgot what I was about se writing a Dedicatory gratulatory Epistle And to whom One that is full of great and weighty imployments Whither won't love carry a man It made me overbold and tedious Pardon I beseech you my boldnesse and accept of my love I consecrate this first fruit of my labours in this kind to your name that it may live in you and that you might live in God according to the Great Mystery of Godlinesse through the grace and power of that Jesus Christ which died at Jerusalem whom the Quakers vilifie To him I heartily commend you and all your great and high affairs craving this farther favour that I may still continue to be and have leave to subscribe my self as I am From my house in Bristoll the first day of January 1654 5. Sir Your Honours true faithful and most observant Servant in the Lord RA FFARMER A Monitory Epistle to the Reader Honest but simple hearted Reader FOr thee principally is this work intended It being a high act of Charity to be Legs unto the lame and Eyes unto the blind I can't adventure to come in print with an apology And therefore let me plead my excuse For the truth is I thinke it is a sault that so much pay is spent as now adaies to so little purpose For Scriblimus we may say indocti c. Every foole must be a foole in print or else he is no body And some folks will be tinckering though they get others to stop the cracks both of sense and English And if I should have bin forward to do so too as well as some of my neighbours who could as the times are quarrell with me But I have ever been backward to this kinde of worke as being loath to be one of the Company I have been sufficiently provokt as my Country-men know by a couple of Beagles of the tribe of Rahshekah the railer A lying Almanack-maker and an Apostatiz'd Minister who have appeared in print against me But I was above them And thought not them worthy of so much paines of the blotting of a sheet of paper I took and do take my self as a traveller that is limited to his time and businesse And such a one must not make a stop at the barking of every dog But consider 'T is then ature of the beast And therefore rides on and answers them with his horses heeles But now I confesse I could forbeare no longer Foole or Madman what the world pleases for I care not and I can be content to be or be esteemed any thing for Christ I am engaged He who never spake in all his life when he saw one comming to kill his Father the string of his tongue was loosed and he brake silence to prevent danger There are a generation of men if I may so call them lately come quaking into our City who in their mad and frantick fits offer violence to God and Christ and Gospel and all its ordinances And who here could be â—â—lent that as a watchman who should foresee and forewarne of the danger This was done and is done by the rest of my brethren here in their pulpit-labour with good successe And I as well as they might there have rested For I conceive not that we stand bound to be in print upon every occasion That which brought my backward spirit to this work was The Lord was pleased by the help of some friends to bring to my hands a piece of the Anabaptists which to me made a cleare discovery of the mysterie of these seducers And gave me more light of their designes then others of my brethren who have not seen that paper had In which perswasion I publikely made some discovery And being convin'd that it might be more usefull if more publike I beggd of God to fix my resolution to what might be most conducent to his glory Being perswaded never to have appeared to the world in this way But by his overruling hand I have here presented to thee this discovery under the title of the mysterie of Ungodlinesse And because thou shouldst not onely know the evill to avoid it but the good also to follow it I have therefore laid before thee good and evill The mysterie of Godlinesse and Ungodlinesse both together And it s now thy duty and yet it will be thy wisdome to improve advantages for thy estalishment And to that end Take a little advise In reading the mystery of Godlinesse take but paines to turne to the quotations of Scripture in the margin and see how they prove the thing intended Especially doe so in such truths as thou findest thy self most affected with or seeme most strange unto thee if any should so seeme which me-thinks should not Chiefly Any truth thou most takest notice of under what consideration so ever tax and examine the proofes This double benefit will arise First The thing it self will be more cleare And Secondly what thou receivest as a truth will be received on a divine authority And so thy faith shall not stand or be built on man who may deceive But on the un-erring word of God The not observing this rule in reading mens writtings is the maine ground of peoples instability For this is sure What ever is imbrac't upon meere humane considerations Upon the like considerations may be shaken off He that believes a thing barely because such a man of whom he hath a good opinion and that he will not lie told him so when another shall come of whom he hath an higher and better perswasion and shall tell him the contrary to what he had been perswaded his perswasion is staggered if not altered But now what is entertained and believed upon his word
one Yet are we to understand this union to be onely in a way of relation through participation of the same Spirit and this dwelling to be onely in respect of grace and powerful operation and influence working in the hearts of believers according to the tenor of the New Covenant in making men holy and humble purifying their hearts causing them to walk in all good conscience towards God and man all which by them is trampled under foot and another kind of union and indwelling driving at in their discourses which although covertly expressed until by craft and subtilty they have prepared the hearts of simple and unstable souls to receive whatsoever they shall suggest unto them yet then is openly discovered being indeed the root of all bitternesse and desperate prophanenesse and blasphemy that can be imagined in the world for from thence they conclude that themselves are God and Christ and what God is they are and what they are God is for say they there is no spirit but one and so deny any created Angel or Spirit holding upon the same account the living soul in man to be uncreated and so consequently to be God himself and not created by God Now this being the ground-work of their delusion the building is answerable For first concluding the reasonable soul to be God Secondly they affirm that this soul being cloathed with their humane bodies or flesh is Christ or God in flesh hereupon they imagine that Jesus Christ spoken of in the Gospel as being born of the Virgin Mary accused by the Jews delivered by Pilate to be crucified dying at Ierusalem upon the Crosse rising the third day and ascending into Heaven is only to be understood Parabolically or Figuratively speaking of one thing and intending another pointing at and prefiguring a work only within us conceiving the Virgin Mary the Iewes Pilate Ierusalem the Crosse Christ rising and ascending spoken of in the Scriptures to be all within them and no such thing substantially or in truth without As they conclude all things spoken of Christ to be but in a Typical or Figurative manner intending and typifying out this God within or God incarnate in their flesh still meaning their reasonable souls conceiving this to be the substance of all those shadows so also upon this ground they are forced to conclude the whole New Testament with all the Doctrines Laws Rules and Administrations of the same to be but a shadow or figure holding forth a substance within As for instance Moses and Aaron being but figures of the substantial Saviour and Priest to come so the administrations of Moses as Mosaical were but fleshly and carnal administrations to be abolished when the substance was come they being only shadows of good things to come in like manner do they understand Christ in his Person to be but a shadow of Christ within and all his heavenly and spiritual Gospel to be but a letter and carnal History put to an end and abolished when they once come to apprehend that the substance of all is within they coming also to believe that the soul is God do thence infer that they are perfect and that they are in an happy estate as can be for this they urge 1 Cor. 15. 24. to the 28 verse to shew when the Kingdome is delivered up to the Father and then Christ ceaseth his Mediatorship and consequently all his New Testament ceaseth Now they conclude that all this is accomplished when they come to discern there is but one Spirit and their soul that Spirit which is God and then they are in the possession of all things And seeing that the Scripture declares that before our full possession of God and glory there must be a temporal death and resurrection of the body and eternal judgment they upon the former grounds judging themselves already glorified do understand this death of the body in all such Scriptures mystically and that the resurrection and eternal judgement are passed already in the soul as Hymeneus and Philetus did 2 Tim. 2. 18. compared with 1 Tim. 1. 19. Thence also they conclude that faith and justification by Christ together with all the Ordinances of Christ are abolished as fleshly forms like unto Christ that appointed them above and without all which they triumphantly in their own fancies live when they once have attained this supereminent life as they spâ—ak as being in the full fruition of God comprehending that infinite being which they blasphemously affirm themselves to do intruding themselves into things they are altogether ignorant of Hereupon it is that they as Peter saith scoffe at any second coming of Christ 2 Pet. 3. 3 4. and mock at the holy Scriptures those heavenly Oracles of God denying them to be the Word of God or that Law by which they ought to confirm their lives conceiving and uttering that there is no Law nor Rule but what is in man his light being his only Law that is to say whatever that spirit that dwelleth within which they call God within dictates to them that ought to be done by them strengthning themselves with this opinion that there is no sin but what contradicts a mans own light which is a mans only Law and sinne is onely sin to him that thinks it so and that there is no Hell but that torment that men sustain through crossing their own light which God knows is nothing but thick darknesse And then they proceed to discover the wretched effect of this damnable doctrine in the unclean lives and conversations of the followers of them which by the practises spoken against I apprehend to be intended against the Ranters that abominable crew of Religious Villains pardon the expression And I confesse these practises are the most natural issue of those opinions and doe most freely flow from them especially from the tail or hinder part on 't But when I had read some of the Quakers papers I found them building upon the same foundation and making use of the same principles and materials And I could not but observe the artifice and skill of Satan like a cunning workman employing the same stuffe to several outwardly seeming ends and purposes but in the effect and issue the same viz. destruction which is his proper work and busines for the Ranters make use of them to boulster up themselves in all manner of lusts and sensuality without scruple of conscience And the Quakers improve them to seeming holinesse and mortification to secure themselves in a proud humility which not repented of casts down to Hell as readily as the former And here Reader let 's make a stand awhile and consider what saist thou Is not here a mysterie of iniquity Is not here the head of the Serpent that old Serpent that deceived our first Parents in Paradise to the fall and what in him lay utter ruine of all mankind And is not this the tail of that great red Dragon that draws and casts down a third part of the starres of
Christ were redeemed How can ye but deny the truth when as ye act those things which the Ministers of truth were sent to declare against therefore let shame cover you and let your mouthes be stopped in the dust for ever professing Christ or his Gospel who are found enemies to it And now ye covetous Priests who seek for your gain from your quarters ye may be ashamed of your profession How often have ye declared against the covetous practice of the world in words outwardly and yet your selves are found acting in them in covetousness and and extortion as is daily made manifest by you and is contrary to the practice of the Apostles For shame ye covetous Priests give over your wicked practices and your beastly actings lest the Lord rip off your coverings and lay you naked to all men Thus have I cleared my conscience to you and to all the world in the presence of the Lord whether you will hear or forbear There is another which is all I have read thorough of theirs that I would have inserted but because I feared it would make my Book swell too much I have omitted it only I shall give you the Title of it because I shall make use of it to discover their opinions And those who have the Book may examine my Quotations which I shall do faithfully reserving the Book by me to satisfie any that have it not and may desire to see it to that purpose The Title is thus Truths defence against the refined subtilty of the Serpent Held forth in divers Answers to several Queries made by men called Ministers in the North Given forth by the light and power of God appearing in George Fox and Richard Hubberthorn Printed for Tho. Wayte at his house in the Pavement in York 1653. And now having given you a view of these pieces of the Quakers which are their own and received from one of their Proselytes in this City I shall desire thy patience Reader to go a little further with me and thou shalt see these Quakers acted by the same spirit of delusion and doing Satans work though seemingly otherwise That deceiver of the Nations being now almost cast out of the prophane Ranters who made such foul work that I suppose the devil himself was ashamed of them And now he will appear in his white garments as an angel of light under the disguise of humility and mortification to carry on his dark design of divelism to the overthrow of all Religion And first let me tell the Reader I have very good ground to conclude as I suppose the mystery of the Quakers to be the same with the Ranters for this reason besides that it will manifestly appear afterwards when I come to lay part to part as I promised because I finde the Quakers in a book of theirs called A word from the Lord unto all the faithless generation of the world c. Printed 1654 By George Fox and James Nayler wherein they have a word among others to the Ranters I finde these Quakers giving this Testimony 13 page of the book to the Ranters in these words The word of the Lord God say they to you which are called Ranters You had a pure convincement I witness which did convince you but having fled the Cross and now to it are become enemies which turns the Grace of God into wantonness c. and then they blame them as justly they may for their abominable prophane conversation But however it seems they had a pure convincement that he witnesses So that their light their Doctrine was good however they abused it They had a convincement under the Law as they say and started up to be as Gods by that pure convincement it seems that God and they were one and not distinct but as they still say there they never came through the Prophets nor Moses house nor Christ Mark their language They never came through the Prophets nor Christ Here the Prophets Moses and Christ are all proposed not to be rested in but to be gone thorow They must go thorow Christ as they go thorow the Prophets and Moses Christ as well as Moses must cease and be gone thorow not rested in And the Ranters it seems abused their good Principles their pure convincement whereby they started up as gods but falling into prophaneness did not rightly improve their Godship And so came short of their Christ ship which these Quakers by hearkening to the light of their own Godhead within them attain unto Thus for the Ranters but now as for the Anabaptists Independents and Presbyterians they fall upon them and quarrel their very light and doctrine as living and teaching in the letter and taking up outward commands are witches c. As may be seen in that book of theirs So that the light and principles of the Ranters is more pure in these mens eys It s true the Levellers to whom they there spake also they have some indifferent esteem with these men if they had gone on for they tell them that they had a flesh in their minds I suppose some of this pure light for they add a simplicity but their minds run into the earth they say and smothered it and much of it they say is withered not all it seems So that Reader thou maist hereby plainly see what Principles and Lights these Quakers most approve of and so consequently follow sc the Ranters in the mystery of ungodliness before discovered And you will not think it strange that one and the same Principles are made use of to such seemingly differing ends as these are by the Ranters and these Quakers if you consider that even the sacred truths of God by the subtilty of the Serpent working in mans heart are abused and the Grace of God turned into wantonness by lascivious and fleshly spirits For observe Reader one of the same perswasion or opinion yea or truth works diversly as it is diversly received as they are that entertain it A Truth meeting with a sober and temperate spirit will strengthen and encrease his temperance For men naturall improve every thing that agrees with their temper and constitution and the same Truth meeting with an unsober and intemperate spirit shall finde the same entertainment sc advance his actings according to his temper either to excuse him and uphold him in his intemperancy or by irritation to provoke him to more intemperance So that let truth be what it will most men are what they were Only they know and can say more then they did before And in truth this is the Religion if I may give it that name of all men in the world except of those whose hearts the Lord changes makes suitable to spiritual truths they made new men as hath been opened in the mystery of godliness which onely makes a man a Christian whatever the Quakers Arminians and Papists say of general Light universal Grace and Free-Will to the contrary And which one truth is able and sufficient
to overturn all their rotten and ungodly and ungospel-like opinions But now Reader that these Quakers are acted by the same cursed ungodly ungospel-like principles of the Rantors before opened I shall prove from their own writings and expressions And first as the Rantors offer violence to the Majestie of God himself as you have seen by making themselves equal with and not distinct from the Majestie and glory of God himself which I suppose thou wilt grant is high blasphemy and the sin the principal and capital sin of the devil so do these Quakers For it is their down-right and plain expression That they are equal with God as Fox said the words expresly I am equal with God And Naylor being speaking upon the point of perfection being asked whether he did believe that any could be as holy just and good as God himself answered That he did witness that he himself was as holy just and good as God All which you may find in a Book called the Perfect Pharisee written by some Ministers of Newcastle And they also affirm that the nature and glory of the elect mark the nature as well as the glory differs not from the nature and glory of the Creator These are the words of Howgill and Burrough in answer to certain queries put by one Reeve and which are printed together with their Answers to Bennets Queries here before inserted and which I had a purpose to print also but that I was unwilling to make my book swell too much in bulk and so discourage the Reader in regard of the price and the rather I omitted it because in it the answers are longer by much then those to Mr. Bennet and full of impertinences which I feared would tire and discourage the Reader in that regard also But Reeve having proposed this Query which is his second Whether is not this an infallible demonstration to all men that a man is sent forth by the eternal Spirit if he have received a gift from the holy Ghost to demonstrate what the true Creator was in his own distinct essence nature and glory from all eternity in time and to all eternity and wherein elect men and Angels differ in their natures and glory distinct from their Creator in their persons They after some revilings and judging the Querist say as before That the nature and glory of the Elect differs not from the nature and glory of the Creator And add thus For the Elect are one with the Creator in his nature enjoying his glory which was from eternity unto eternity He that reads say they let him understand And then further add Thy word Distinct essence I deny For the Elect is not distinct from the Creator but lives by the dwelling of the Son in him and with the Son the Father dwels also if thou hast an ear thou maist hear And in their Answer to the first Query which I had omitted where the Question was thus Whether these men meaning the Quakers were sent forth by the eternal Spirit to Preach which in the least cannot demonstrate what the only true God is in himself and how he is a distinct being from all living creatures and how he reigns in the elect by a created word voice or spiritual motion only They give this Answer God is a Spirit and he is not distinct from living creatures for in him living creatures lives moves and hath their beings and he is not far from them nor distinct from them Which minds me of one Sebastian Frank a man of this gang in Germany who hath this blasphemous expression In trunco Deum esse truncum in porco porcum in diabolo diabolum In English thus which I do with abhorrency and trembling In a log God is a log in a swine he is a swine in a devil a devil And whether these men be not of the same mind who say That God is not distinct from the creature let any man judge And for their equality with God it s their common judgement as may be seen in a discourse called A brief Relation of the Irreligion of the Northern Quakers Sold at the three Pigeons in Pauls Church-yard And also in a Book Entituled The perfect Pharisee under Monkish holiness opposing the Fundamental Principles of the Doctrine of the Gospel A Book pen'd with much judgement by five Ministers living in Newcastle Mr Weld Mr. Prideaux Mr. Hammond Mr. Cole and my reverend friend Mr William Durant Printed for Richard Tomlins at the Sun and Bible near Pye-Corner 1654. To which Books for brevity sake I refer the Reader and close this Head with what I find written by the Quaker Atkinson in his Book called The Sword of the Lord c. herewith before printed where thou shalt find this solid principle of truth laid down by those reverend men That God who is the Creator is eternally distinct from all other creatures So the se Quakers languages it as if God were a creature too whereas those worthy men say in their Proposals thus That he is eternally distinct from all the creatures not using the word other they say according to the truth That he is distinct in his being and blessedness after some revilings charging them upon this Principle of truth with Heathenish inventions as thou maist see there have said That the being of God is not distinct from them that are begotten by him And further add That as the Father and the Son are one without distinction so are they that are begotten by him Now ye know that the Father and the Son are one eternally both in essence and all glorious excellencies And these blasphemers say That as they are one without distinction so are they that are begotten by him Reader I took not upon me to confute or answer them in this or any of that which follows for recitasse est confutasse but to let thee see what bold impudent audacious blasphemous wretches these Quakers are and that they build upon that rotten foundation that mystery of ungodliness formerly represented to thee and that they offer violence to the Majestie of God himself as God levelling him with the creatures which is the head and the first principle of this man of sin and the first thing propounded And unto this we may add their denial direct denial of God as he hath revealed himself in the Scriptures and that is that he is three in one which for brevities sake supposing our meaning to be understood by our people who are instructed in this principle we express by the word Trinity And for the better apprehension as the creature now is able to apprehend of God we express by three subsistances or persons Whereas I say we are taught in the word That God is three in one Atkinson in his Sword drawn before printed saith that this is one of their lies and saies that God is but one in all though ten thousand times ten thousand make out what they can So that
Rom. 2. 5. 2 Thes 8 9. e Rom. â— 12. to the end of the â—6 v. Rev. 20. 12. Civil life f Prov. 21. 6. g Jer. 30. 23. h Prov. 22. 15. Deut. 13. 11. 17. 13. 19 20 â—1 12. iProv 12. 15. 6. 23. o Gal. 6 7. * Condition of faith by na 〈…〉 ure Eph. 2 312. 4. 17 18. Prov. 27. 19. Rom. 3. 10 11 12. Ib. Gal. 3. 10. Ja. 2. 10. k Heb. 6. 4. Act. 7. 51. m Luk. 10. 1â— 14. Rom. 2. 6 1 Pet. 1. 17. 2 Cor. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b That as in a Prison under lock and key that he cannot get out c Job 10. 7. Psal 89. 48. Isa 43. 13. Psal 49. 7 8. Christ held forth d Jo. 5. 15. 16. e Eph. 1. 5. 9. f Rom. 3. 24. g Eph. 3. 10. h 1 Jo. beg i Mat. 4 2. Luk. 1. 78 79. Mat. 4. 10. Luk. 2. 32. Joh. 8. 12. 2 Cor. 4. 6. Col. 1. 12. 1 Pet. 2. 9. Rev. 21. 24. i Mat. 4 2. Luk. 1. 78 79. Mat. 4. 10. Luk. 2. 32. Joh. 8. 12. 2 Cor. 4. 6. Col. 1. 12. 1 Pet. 2. 9. Rev. 21. 24. k Heb. 2. 16. l 2 Pet. 2. 4. Heb. 2. 16. 14. Heb. 2. 17. Heb. 4. 15. Mediator m 1 Tim. 2. 5. Heb. 9. 15. 12. 24. Heb. 4. 15. Heb. 2. 18. Priest Heb. 2. 17. Contemplation n Rom. 11. 33. 1 Cor. 2. 9. 1 Joh. 4. 8. o Jo. 1. 14. 3. 16 1 Jo. 4. 9. Mat. 3. 17. c. p Jo. 3. 16. Rom. 5. 6. 10. q Job 22. 3. Psal 16. 2. r Job 35. 6 7 8 s Rom. 5. 7 8. t Luk. 2. 13 14 u 2 Thes 1. 8 9 w Eze. 16. 2 3 4 5. x Ezek. 16. 6 7 8. y Psal 2. 11. Heb. 12. 28. z Isa 63. 5. a Luk. 1. 68. 69 b Luk. 2. 11. c Isa 63. 1. d Isa 9. 6. e Gal. 4. 4 5. f Heb. 7. 22. g Rom. 8. 3 4. Mans state under the Law h Gen. 2. 15 16 Gal. 3. 10. i Rom. 5. 6. k Gen. 37. 1. Gal. 2. 16. 3. 11 Rom. 10. 5. Gal. 3. 12. 2 Cor. 3. 7. 2 Cor. 3. 9. Necessity of Christ l Rom. 5. 6. m Ib. n Jo. 1. 14. o Heb. 2. 10. p Gal. 3. 21. 22. 2. 21. q Rom. 10. 5. Gal. 3. 12. r Rom. 8. 3. s 2 Cor. 3. 7. t Rom. 7. 12. Christ incarnate u Jo. 1. 29. Eph 1. 4. 1 Pet. 1. 20. Rev. 13. 8. w Gal. 4. 4. x Jo. 1. 1 2 3. y Heb. 1. 2 3. Jo. 18. z Rom. 9. 5. Jo. 17. 2. a Phil. 2. 6. b Prov. 8. from 22. to 32. Jo. 17. 24. c Jo. 3. 16. c Jo. 3. 16. d Gen. 3. 15. e Gen. 12. 3. Gal. 3. 18. Gen. 18. 18. 26. 4. f Col. 2. 17. Heb. 10. 1. g Act. 26. 22. 28. 23. h Jo. 1. 29. i Rom. 8. 3. 4. k Rom. 3. 9. Gal. 3. 22. l 2 Cor. 5. 21. Gal. 3. 13 14 s Heb. 2. 14. t Act. 10. 18. u Isa 53. throughout w Mat. 27. 26. x Isa 53. 4 5 6 Reconciliation a 2 Cor. 5. 19. b Heb. 1. 1. 10 10. c Heb. 9. 14. d Heb. 10 12 e Eph. 2. 16. Col. 1. 20. 24. f Heb. 9. 22. g Heb. 10. 14. h Dan. 9. 24. 27 i Jo. 3. 15. k Rom. 8. 1 2. New Covenant with Christ l Isa 53. 10 11 12. m Act. 13. 38. 39 n 1 Pet. 2. 24. Sealed by his Resurrection o Act. 2. 32. 3. 15. 10. 40. 13. 30 33 34. p Act. 2. 24. Jo. 17. 4. 19. 30. q Gen. 3. 15. r 2 Tim. 2. 26. r 2 Tim. 2. 26. s Eph. 5. 8. Act. 26. 18. Eph. 6. 12. t Col. 1. 13. u Heb. 2. 14 15 Justification w Rom. 8. 33 34. x Rom. 4. 24 25. y Dan 9. 24. Confirmed by his Ascension z Jo. 16. 8. compared with v. 12. Heb. 10. 1. 2. Act. 20. 28. Heb. 9. 14. Session in glory a Eph. 4. 8. b Col. 2. 14 15. c 1 Pet. 1. 21. Mat. 22. 44. Act. 2. 30. 33. 36. Heb. 1. 13. Eph. 1. 20. Heb. 1. 3. 10. 1â— 13. d Rom. 16. 20. Heb. 2. 14 15. Intercession b Psal 2. 6. Jo. 12. 15. 1 Cor. 15. â—4 c Act. 3. 21. 2 Thes 1. 8 9 10. Act. 17. 31. 2 Tim. 4. 1. d Rom. 2. 5 6. The Believers Confidence a Heb. 9. 24. Rom. 8. 34. Heb. 7. 24 25. 1 Jo. â— 1 1. a Ezra 9. 6 7. Dan. 9. 7 8. Gen. 32. 10 b Heb. 4. 16. 10. 21 22. Eph. 3. 12. c 1 Jo. 2. 1 2. d Rom. 4. 5. 8. 33. e Heb. 7. 22. f Rom. 4. 24 25 g Gen. 18. â—5 h Rom. 3. 25 26. Ministers of reconciliation a 2 Cor. 5. 18 19. b M. 28. 19 20. c 2 Cor. 5. 20. d Eph. 3. 8 9. 1. 18. e Ibid. f Eph. 2. 14. g Gal. 3. 28 h Isa 55. 1 2. Lu. 24. 6. Zech. 13. 1. i Mat. 11. 28 29. k Jo. 1. 12. l Ia. 2. 5. New Sect. Ability given to know and receive Christ a Rom. 10. 4. 5. 17. b Rom. 5. 9 10 c Rom. 10. 3. d Jo. 17. 6. e Rom. 8. 28. Eph. 1. 9. 3. 1â— f 2 Tim. 2. 19. g 1 Jo. 5. 20. And tobe in him a 1 Jo. 5. 12. b 1 Jo. 5. 10. c Mat. 3. 17. 2 Pet. 1. 17. d Eph. 2. 7. e Heb. 7. 25. f Eph. 5. 8. g Eph. 1. 5. Son-ship witnessed a Gal. 4. 5 6 7. b Eph. 1. 13. c Eph. 1. 13 14 d 8 Rom. 23. e Rom. 6. 14. f Jo. 16. 13. 1 Jo. 2. 27. g Jo. 16. 7. 2 Cor. 1. 4. h Rom. 8. 26. i Rom. 8. 15 16 Justification witnessed a 1 Jo. 5. 7. b 1 Jo. 5. 4. d Jo. 19. 34. c 1 Jo. 5 6. h 1 Jo. 5. 8. Who ever is a childe of God by faith in Christ to justifie him Hath the Spirit of Adoption to to sanctifie him which seales to him his interest in the compleat and perfect work of Redemption from all his spirituall enemies sin as well as Satan e Jo. 3. 33 to the end f Gal 4. 6. Sanctification witdessed g Eph. 5. 24. 26. 27. i Titus 11. 2. 11 22 13 14. i Titus 11. 2. 11 22 13 14. a 1 Cor. 6. 9 10. b Rev. 21. 27. c Eph. 5. 27. d 1 Pet. 1. 18. e Bph. 4. 20 21 f Eph. 4. 18. g Ib. h Eph. 4. 23. i Eph. 2. 10. k Eph. 4. 22 Col. 3. 8. l Eph. 5. 4 m Eph. 4. 29. n Heb. 13. 5. o Phil. 1. 27 p 1 Jo. 3. 3. q 2 Tim. â— 10 r 2 Thes 2. 13. Å¿ Rom. 16. 26. Gal. 5. 6. t 1 Jo. 4. 19. u 2 Cor. 5. 14 15. w Phil. 1. â—0 21. x Phil. 3. 3 4 5 6. y Phil. 3. 8 9. z Prov. 14. 16. Eccles 7. 20. 1 Jo. 1. 8. 10. Psal 19. 12 Ia. 3. â— a Phil. 3. 13 14 b 2 Cor. 5. 1. 4. c Phil. 3. 14. d Phil. 3. 10. e Ib. 11. A Christians ingagement by Baptisme a Gal. 3. 27. b Gal. 5. 3. c Gal. 3. 27. Rom. 6. 3 4 5 6. d Rom. 6. per tot e Rom. 5. 10 21 f Rom. 6. 1. g Rom. 6. 2. h Rom. 6. per totum i Rom. 5 10 11 12 13 Often use of Lords Supper a Luk 22. 19. 1 Cor. 11. 24 25. b 1 Cor. 11. 26. The grounds and ends of this Mysterie of Godlinesse thus ordered in a way of Free-grace a Jer. 9. 23. 1 Cor. 1. 29 30 31 c. b Rom. 4 2 c Ps 143. 2. Acts 13. 39. Rom. 3. 20. d Rom. 3. 27. e Jer. 9. 23. 1 Cor. 1. 19 30 f Rom. 3. 24 25. g Rom. 3. 16. 1 Jo. 5. 10. Mark 16. 16. A farther manifestation of free-grace a Jo. 1. 12. b 2 Thes 3. 2. c Heb. 11. 6. d Rom. 8. â—8 e Eph. 2. 8. Phil. 1. 29. f 2 Cor. 3. 5. g Ib. Phil. 1. 13. Heb. 12. beg 2. h 1 Pet. 5. 10. i Luk. 22. 32. k Eph. 1. 19. 20. 2 Thes 1. 11. l Eph. 2. 10. 2. Cor. 5. 17. Gal. 6. 15. m ib. Eph. 2. 15 4. 24. Col. 3. 10 n Ezek. 36. 26. o Ezek. 11. 19. p 1 Cor. 11. 4. q Rom. 4. 16. 5. 20. Zech. 4. 7. r Rom. 11. 6. s Luk. 2. 14. Eph. 1. 6. 3. 21. Saints security Qua supra a 1 Cor. 15. 45. 47 49. b Qua supra c Job 4. 18 19. d 1 Pet. 1. 3. 4. 5. e Heb. 13. 5. 2 Cor. 12. 9. f Rom. 4. 16. Mans strong ingagement to duty a Jer. 31. 3. Hos 11. 4. b Ezek. 6. beg c 2 Cor. 5. 14. 15 d Act. 17. 13. 2 Tim. 4. 1. e Rev. 22. 20. a Acts 20. 28 29 30 31 2 Tim. 2. 10. Tit. 1. 1. 1 Pet. 1. 2. 1 Pet. 2. 6. 1 Pet. 5. 13. They belye the Profession But why is the 10 Article left out Reader thou shalt have it anon Why do you not put doun all most abominable impostors Why do you cut short the 13 article too This is not the last there are two more which Reader thoushalt have in to discover these enemies to truth and the Gospel I must take the questions as these Quakers set them down for that they doe belye men in misreciting their words I shall prove afterwards a p. 2 3. b p. 3 4. Ans to 3. Art Answ to the 4th Art or Principle Answer to four Art by Howgil a Barr. Also what it is to go through Farnworth exponds in his Answer Truths defence p 69. Sword of the 〈◊〉 drawn p. 5. Truths defence pag. 78. Truths Defence saies that the faith of God justifies alone without imputation and thy imputed faith say they we deny Page 93. Short Answer to the Priests p. 15. Truths defence p. 10. Short Answer to the seven Priests p. 20. Truths defence P. 39.