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Richard Heath, Priest in Shrewsbury. His Principles as folloros.
P. "That drawing people to a light within them, you draw them from God to themselves, from the instruction of the spirit.'
A. Here thou art a minister unlike to the apostle, who brought people to a light within them, Cor. ii. 4. and told them, that the light that shined in their hearts would give them the light of the knowledge of the glory of God in the face of Jesus Christ.' And so none come to the knowledge of the spirit, but such as come to the light within, (and from themselves,) though they have the scriptures as the Jews had.
P. "If we ministers should send people from all other lights to the light within them, we should then turn them from light to darkness
, from God to the power of satan.'
A. None come to God, but they who come to the light within, from the power of satan and darkness; and God will dwell in them, and walk in them, and make his abode in them, who is light, and the end of all other lights, before they were. And ye that turn people from the light, turn people into darkness, the power of satan, and there keep people under his dominion, from the light Christ Jesus thai hath enlightened every man that cometh into the world, with which they might see their saviour.
Daniel Gaudry, Priest of great Billing in Northamptonshire.
His Principles follow.
P. “That the saints are partly sinful, and failing in their best works, and subject to continual lustings one against another.'
A. The life of the saints is Christ, not sinful at all ; and they are ceased from their own works, and are true believers. And the works of faith are not sinful, nor the works of the spirit, by which the saints are led; and they come into Christ in whom they have peace, and do not lust one against another, but live in the spirit in which there is unity, in which is the bond of peace; and the lusting one against another is in the transgression against the spirit of God. So they who are in Christ, are in peace; and they who are in the world are in trouble, in wars; but they who are in Christ, are in him who was before wars were, inward or outward, of whom thou art ignorant.
P. "The blood of Christ cleanseth from all sin, from the guilt of it, instantly and perfectly; from the stain and power of it, gradually.'
A. Where sin is, there the guilt of it is felt at that instant; but-who
ever feels the sin, shall feel the guilt of it. And the blood of the seed cleanseth, it makes free from that which the law takes hold of; and the blood of the seed cleanseth from sin, from the power and stain of it, and then the guilt of it is gone; the seed destroys death and him that hath the power of it, which is the devil; and where this is known the fulness is known which is above degrees, that which degrees end in.
P. “It is the tang of popery, that a man may fall from saving grace.'
A. “The grace of God that has appeared to all men, which brings salvation,' is saying, and such thou and many papists turns into lasciviousness and wantonness. That which brings salvation is saying. So you are turned to be murderers of one another about scriptures, which was not the practice of them who lived soberly, righteously, and godly, who denied the worldly lusts and ungodliness, but their hearts were established in grace which was their teacher; but you and papists that live wildly, and ungodly, and unrighteously, in the lusts of the world, that are fallen from the saving grace, your fruits, your actions daily declare and show it; and so you are talkers of grace, which is turned into wantonness both among you and the papists; your unseasoned hearts and words make it appear.
P. “We shall not see Christ as he is till he comes to judgment, then and n before we shall see him.' And then he adds, “Every man that hath this hope purifies himself, which also argues that he is not pure and perfect, but only in hope.'
A. You, where you are, see him not, nor know him as he is, we do believe you; but the saints, the true church whom he is the head of, whom he is in the midst of, and in whom he is. And Christ told his disciples, they had known him; they knew the son, and had the son, and they had the Father also; and he that had not, had not life. And they had handled and seen. And hope in itself is pure, and that is it which purifies man, and makes him pure, as God is pure. The hope now is
in itself, a distinct thing, and that is to make man pure as
God is pure.
P. 'God may justly require his due of man, though man cannot
A. God requires no more of man than he gives.
P. That the Quakers send men to the light within them to be perfected, which is no better than darkness.'
A. Thou that sendest men to any thing, but not to the light within them, thou keepest them out from perfection in utter darkness; and none come out of utter darkness to perfection, but by the light within them; and so growing up in the light, they grow up in that which is perfect, and so in the fulness which is Christ, which is the perfection of God.
P. •Christ saves his people from the guilt of their sins here in the state of justification: the state of the best saints here, is imperfect.'
A. Who are justified are saved from the guilt of sin; and who commit sin feel the guilt, and cannot say they are justified in the committing of it; for he that saves, sanctifies, redeems, and destroys the devil and his works, and death, where he hath power, where he keeps up his azthority. And if the best saints here are imperfect, then they are not brought out of Adam's state in the transgression; for a saint is one that is sanctified, and one that is redeemed, and one that comes to know the works of the devil destroyed, and that is washed, and cleansed, and sanctified through the name of the Lord; and that which justifieth takes away both sin and its guilt; for, as it is written, he shall save his people from their sins,' and from the guilt, and from the wretched state.
P. 'Surely they cannot be perfect here or hereafter in equality, but only in quality.'
A. Christ makes no distinction in his words, but saith, Be ye perfect, even as your heavenly Father is, and be ye merciful as he is; and “as he is so are we.' And that which is perfect and merciful, as he is perfect and merciful, is in equality with the same thing which is of God and from him.
P. “The saints were come to the spirits of just men made perfect, but not on earth.
A. The just men's spirits that led them to give forth scriptures was the spirit of God, and that was perfect; and was that which while they were upon earth the saints were come to, which was Christ the end of all words, and so to God, the Judge of all the earth.
Philip Taverner, called Preacher of the Word, in his book called
• The Quakers' Rounds.' These are his Principles.
P. •We distinguish between the essential word, and the declaratire word; we own Christ to be the essential, and the scripture to be the letter.'
A. The scripture tells us that Christ is the word; the scriptures of truth that were given forth from the spirit of truth, were the words oi God, in whom they end, in Christ the word. And you talk of a declara tive word, and the scripture you call a history; and you call it a creed, and you call it a catalogue; and these titles and names you have given to the scripture of truth, the words of God; as I said before, the scriptures of truth are the words of God, given forth from the spirit of
God, which end in Christ; and they do not speak of a declarative word, but you in your nicety.
P. "There is a two-fold coming of the gospel, the one in word, the other in power.
A. The blind people thou wouldest here make believe that the word was not the power, which word and power are one, for Christ is the word, and Christ is the power of God; his name is called the power of God, and he that ministers the word, ministers the power of God, and the gospel.
P. "The saints that stood upon mount Sion, that followed the Lamb, those saints that were without guile before the throne of God, are to be understood in the justification and not in sanctification, that are spoken of in the Revelations.'
A. Here thou hast manifested thyself to be an accuser of the brethren who are justified, and said to be without fault. Now they who are justified, are sanctified and justified; it was said, in their mouths was no guile; they were not defiled; and now these that have no guile, and are justified, and were not defiled with women, such are sanctified. So that thou judgest of things that are too mighty for thee; and meddlest with things that are too weighty, and bringest judgment upon thy own head; whose measure is measured, and weights are tried; and thou art of them that are found too light.
P. “He that is born of God sins not after the same sort as them that are of the devil.'
A. He that commits sin is the servant of sin, and he that commits sin is of the devil; and he that is born of God doth not commit sin, for he cannot, because he is born of God, born of that nature which cannot sin: and those who sin are of the devil, of the same nature of their fa ther; but he that is born of God doth commit sin at no rate, for he is of the same nature of his Father.
P. "As John saith: as he is, so are we in this present world, that scripture, saith he, cannot be so in the latitude of it.'
A. I believe you; for from the men of your generation, it was not given forth: but they that are the sons of God understand it as it is, and believe it as it speaks.
P. Christ was holy from his conception, so are not we,' saith he, but we are sanctified in time. Christ was holy, and so are not we, for there still remains the indwelling of sin in us.'
A. And some were sanctified from the womb, and some children were holy that were born of the believers. Christ in the male and in the female, is as he was in his eternal generation; and is the same, and remains; and is the sanctification, and he sanctifies the unsanctified sons of Adam in the transgression, and Christ changeth them, and
makes them like himself; and they who have sanctification without and not within, are hypocrites.
P. "That the saints are complete in point of justification, and not in sanctification.'
A. They that are not complete in sanctification, are not complete in justification, for they are one; they that are complete in the one, are complete in the other; and so far as a man is sanctified, so far is he justified, and no farther; for the same that sanctifies a man justifies him; for the same that is his sanctification, is his justification, and his wisdom, and his redemption. He that knows one of them, know all: he that doth not feel one of them, feels none of them at all, for they are all one.
P. “Faith justifies only instrumentally; neither doth it justify instrumentally as a work wrought in us by the spirit.'
A. The man is blind; he is angry there, and fretting himself about things that are too weighty for him, about things that he knows not; for faith is the gift of God which purifies the heart, which brings people to have access to God: in that, and by that which purifies men, men are justified, and in that is virtue; by the hearing of that, men receive the spirit. So that this is confusion, and contrary to the scripture and confuted by it; for ye are justified through faith, and by the spirit
, in which men please God, and without which they cannot; therefore that is instrumental. And in that they have victory, and in that they have unity one with another, and in it have access to God. But saith he, 'faith doth not justify instrumentally by any virtue that is in it ang more than is in love.' Love and faith are one, without faith there is not love: love is the fruit of faith, flows from it, without it there is no unity, and without faith there is no victory, and without victory there is no love; and it justifies, and is wrought by the spirit.
P. “A perfect conformity to the law of God written, in the streagth and power of grace, the spirit working all in us and for us; all this is no more than the righteousness of the law.'
A. That is the end of the law that brings to the righteousness of the law, and to a perfect conformity to it, and fulfils it; that is the seed, Christ in the male and in the female, by whom grace comes, by Jessie Christ, which brings to live in the righteousness of it, which is the righteousness of faith, by which the spirit is received, which works al in people, and for them, and which ends the law,
The Brownists' Principles. P. They never heard God's voice from heaven, nor saw his shape and yet they affirm, they have the same power and spirit that the