Apostles Was it a Bible or Christ that they preached to bring people to repentance by And so how art thou found here bearing testimony against the Scriptures and thy self setting up another way to conversion then what the Ministers and Apostles of Christ yea Christ himself preached who said I am the way to the Father and no man can come to the Father but by me And he was the same yesterday as to day and for ever Art not thou one of those who art searching the Scriptures and thinks therein to have eternall life but will not come unto Christ that thou mayest have life But thou sayest that Naylor reproacheth Christ in accounting the way of converting souls by the Ministry of Christ in the use of the Bible to be new Now J. N. doth not say that the Ministry of Christ is new but advances it above all other and is charging thee for setting up another way to Conversion then what is declared in the Scriptures of Truth who declared Christ the way and no other who was the foundation of the Prophets as well as of the Apostles And this we say there is many now in those dayes such as thou art which take a Ministry from the Bible and steale the Prophets Christs and the Apostles words which testifies of Christ yet never knew the Ministry of Christ But they run yet I sent them not saith the Lord therefore they profit not the people Out of thine own mouth be thou judged to be one of them witnesse Tiverton Writing where thou with others confessest that all your weapons are wrested out of your hands and the true Ministers of Christ had their Ministry from that which was before the Scriptures even from the word which was in the beginning and this the Scriptures witnesse But thou sayst The Scripture is the absolute rule of Saints the written Law as in the Old Testament so it is in the New and good it were for the Quakers if they could yet so own it We say that that law written is the present ministration and absolute rule of Saints For thus saith the Lord It shall come to passe in the latter days that I will write it in their hearts c. The fulfilling of which promises we are witnesses of even the Law of God written in our hearts which is to us an absolute rule For neither circumcision nor uncircumcision availeth any thing but a new creature and as many as walke according to this rule peace be on them c. And here we have the Scriptures bearing testimony with us but we do not know that T. C. hath any Scripture to bear testimony with him in saying That the Scripture is the absolute Rule of Saints and so the testimony of the Scriptures do we own but deny Tho Colliers He saith page 14. the denying his Book false Doctrine Lyes Antichristian another Gospel c. he can comfortably bear for his Lords sake His servant thou art to whom thou art obedient And while thy abhominations reigne and art drawing iniquity with cords of vanity for whom dost thou work He that commits sin is of the Devill And this know that according to thy work so shall thy reward be Therefore beware of dreaming on in a vain profession For though thou mayest say at the last day Lord Lord in thy name have I preached baptized c. yet workers of Iniquity must depart And then he saith page 14. That the light which lighteth every man that cometh into the world is the light of nature which all men have by Christ as in his Book is largely manifest and proved by Scripture For answer we say the thing is not manifest neither hath he proved it by the Scripture Indeed in his Book there is some of his own inventions and imaginations touching a light of Nature and Additions and meanings of his own put on the Scriptures but so far from being proved by Scriptures that there is no mention of a Light of Nature in the Scriptures produced by him nor in any other Scripture we know of but that which John a man sent from God saith is the true light which was in the beginning by whom all things were made he saith is the light of nature but whose testimony is to be received Johns or his let the spirituall man judge we adhere to John's and deny his He further saith page 14. Let Naylor prove that Christ lighteth all men with the saving light c. and rages at his blindness c. because he hath seen so far into the life of our Religion as to discover it which makes them startle and will prove their fall in perswading people that there is no other way then the light of the world to bring souls to God he instances John 8.12 We answer Oh wicked blasphemy will this prove our fall to perswade people that there is no other way then the light of the world to bring souls unto God verily this will be the fall of all that oppose it But whosoever builds here the gates of hell shall never prevail against him Christ saith I am the light of the world I am the way to the Father and none can come to the Father but by me But who said He is a saving light to all we say he is the true light which lighteth every man that cometh into the world according to John 19 And the same light which leads all those out of darknesse who follow him will be the condemnation of all those who reject and disobey him The same Christ who is set for the rising is also for the fall of many in Israel and not one light one Christ for the saving of some and another light another Christ for the condemnation of others but one and the same light Christ for both As for thy seeing into the life of our Religion c. verily the desire of our souls is that all might come to the knowledge of it but thou art yet ignorant of it for it is the mystery hid from the wise and prudent even Christ in us the hope of glory whose being in thee thou hast denyed and so art smitten with blindnesse and weariest thy selfe to finde the door Thou art thinking that we endeavour to hide our Principles and would not have them manifest when as that which we have received in the eare we declare on the house-top but the ground of blindnesse is in thy selfe who hast eyes and see not eares and hears not a heart but canst not understand for that wisdome wherein thou standest cannot perceive the things of God because they are spiritually discerned And until thou own him the light of the world as the Scriptures testifie of him thou canst never know the way to the Father nor see into the life of our Religion for our life is hid with Christ in God But thou sayest thou wilt admit him to be the Light of the world as in thy book is manifest verily thou must own him the light of
But he goes on in his old way saying That they will not enter unless they may enter by their own righteousness and not by the blood of the Covenant First by the blood of the Covenant you will not enter that is clearly often proved We say it hath been falsely charged but never yet proved for Christ Jesus we witnesse to be a Covenant of Light and an entrance into the Kingdome which is everlasting by faith in his blood to us is administred by which we are redeemed from our former vain conversation and from whom we receive power and strength to do his will and not our own who of God is made unto us wisdome righteousness sanctification and redemption He further sayes Then it must be by your own righteousnesse if you expect to enter but in truth you never look to come there We answer as before an entrance is freely administred unto us into the kingdome which is everlasting but not by our own righteousnesse for we suffer the losse of it with our bodily exercises will-worship voluntary humilities with vain imitations forms and traditions which we sometimes lived in while short of the life which none knows but they that hath the Son in whose righteousnesse alone we now stand and rejoyce in the losse of our own that we might be found alone in him in whom is acceptance the will the deed and the power is onely his and so is the glory for ever And then T. C. brings these words of J. N. There is a seed to which the promise of Redemption is c. Doth not the Apostle say the same in effect The promise is to the seed not seeds as of many c And in thy seed shall all the nations of the earth be blessed c. J. N. also saith All who know the redemption of Christ by his precious blood are redeemed from the vain conversation c. And much more he hath to the same purpose wherein he clearly and fully declares that he owns Justification and Redemption of persons not by their own rigteousnesse but by the blood of Christ and so the witnesse Th. Collier produces for him is found to give testimony against him Another charge against us is That we leave the weighty things of faith and obedience to the Laws and Ordinances of Christ as vile and contemptible And for his proof he saith This is a truth there needs no proof But we say this is a lye that cannot be proved But he goes on with his work saying Else what means not onely their leaving undone the Ordinances of Christ as Baptisme Church-fellowship breaking of bread c. Even the whole profession of the faith of the Gospel but reproaching it and those who in faithfulnesse to Jesus Christ walk in obedience to Christ therein Now this we say as before the Ordinances of Christ do we own and his dayly cross do we witness yea one Baptism even the Baptism of Christ have we received and are baptized into his death and the fellowship of his sufferings being content patiently to suffer with him for a while that we may reign with him for ever yea and Church fellowship are we brought into and live in where our fellowship is with the Father and with his Son Jesus Christ where all the faithfull feeds at one Table and drinks of one Fountain being heirs of one inheritance and the life and power of the Gospel do we partake of and far from reproaching it or any others the Lord is our witness for by him are we taught better things and all those who in faithfulnesse obey him we dearely own and in the life have unity with but such as we find making a profession of the name of Christ his Ordinances the Faith of the Gospel and obedience to him and know not his voice but are setting up their own inventions imitating such as went before without their Authority and knows not the true Faith which purifies the heart gives victory over sin and the World but are drawing Iniquity with cords of vanity abhominations reigning not Christ iniquities apparently written in their foreheads not the Fathers name these are they who professe God in words but in deeds deny him against all such do we bear testimony and let such as names the name of Christ depart from Iniquity for because of such things is the wrath of God revealed and let all those who professe the faith of the Gospel shew it by their vvorks of Righteousness and not live in vvorks of vvickedness for vve dare not count them clean vvhich are vvicked but in the name and fear of the Lord vve say vvo unto them that call evil good and good evil that put darknesse for light and light for darknesse and are dravving Iniquity vvith cords of vanity Then he produces J. N. in his love to the Lost concerning Baptisme where he saith their forms of Water and God cannot be limited to any form or rudiment now J. N. is speaking of such as keep themselves disputing and jangling about outward ceremonies in an imitation of Johns Ministry calling it the Baptism of Christ but so far from the power of Christ or John as not come to the form of either and saith their form of Water and God cannot be limitted c. And we say such may well be called formes of Water who are thus taking on them forms but are from the life and power as their own Confession witnesse Tiverton writing T.C. further saith let them not think this will be a good excuse for them in the great day of the Lord that we took them up from the Letter to which we say the day is come that they that worship God must worship him in Spirit and in truth and for all your litteral obedience you are no better then those of whom the Lord speaks Isa 1. While your abhominations are thus reigning your iniquities apparently written in your foreheads and you drawing it with cords of vanity and are mockers of God formall in holy duties and the World like a canker hath eaten out all the divine sweetness of regenerating sanctifying grace c. as witnesse your own confession in Tiverton writing ' hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voyce of the Lord wash you make you clean c. but T.C. farther saith God can and doth limit his people to a visible Rule and order wherein they shew their faith in him love to him and his Authority over them c. We say that God hath according to his promise tent the spirit of truth which guides his people into all truth and put his Law in their hearts and written it in their inward parts c. And this the Saints in scripture witnessed and by it were kept unto him with whom we give in this testimony that the spirit of truth is come which guides into all truth and all those who are led by it are the Sons of God and so of the
own that we might gain Christ in whom all our sufficiency is both to will and to do And though tempted to sin and warring with the enemies of our soules yet are not overcome but are more then Conquerours through him that hath loved us We choosing his Crosse rather then our own liberty which Crosse we have found to be the great power of God to salvation Let him have the glory of all And after all this he saith that he hath briefly run through many things c. through redeeming of time which is precious and called for in other employments We answer how didst thou redeem time when thou inventedst thy Dialogue and so many Lies and Slanders therein against the Innocent What was it moved thee thus to reproach the Lords people who art passing through the Wildernesse towards the Land of Promise and neither eat of thy Bread nor meddle of thy Waters Was it any other ground then what moved Amaleck to fight against Israel Surely hadst thou known the preciousnesse of time and what it is to redeem it thou wouldst not have employed it thus to invent Slanders and Reproaches Yea such things as the Lord knows never came into our hearts but are detested by us And yet thou art found mispending more time to vindicate what thou hadst thus unjustly done Thou mightest well say it was called for to be spent in other employments and the more thou hast to account for For he that knows his Masters will and doth it not shall be beaten with many stripes And then thou sayest It is for the Lord what and yet called for to be spent in other employments what confusion is here But the work shews that it is not for the Lord for will a man lye for God Nay If some that preach in his name must depart as workers of iniquity much more they that speak lyes in his Name He further saith He hath faith given him to believe that God will speedily set a stop to those things and principles that are so dishonourable to him and ruining to souls Verily thy fruits declare what thy faith is no better then a vain hope which shall perish And woe to them which call evill good and good evill We know that the Lord hath wrought for the glory of his name in thus carrying on his truth against all ooposition and sets a stop to the rage of the wicked who had swallowed us up quicke had not the Lord been on our side Yea he puts a bridle in their jawes and a hook in their noses and turns them backward and snares them in the work of their owne hands but delivers those that trust in him praises to his name for ever And then at last he sets down severall particulars about Perfection which we have spoken to already in what goes before and therefore here need not answer but warn thee speedily to repent and fear before the living God who suddenly appears to render to every man a due reward according to his works whether they be good or evill For our God is a God of knowledg and by him are actions weighed Some Queries for Thomas Collier 1 Qu. WHether ever any Minister of the Gospel or one that was set for the defence thereof had at the same time abominations reigning in his soul and was drawing iniquity with cords of vanity 2 Query Whether that be not a false Teacher Deceiver or Lyar and not a true Minister of Christ who cry peace to the wicked even to such whose iniquities are apparently written in their fore-heads since the Lord saith there is no peace to the wicked 3 Qu. Whether the woe of the Lord be not against such who now pretend to wait for the counsell of the Lord that they may know it and yet are drawing iniquity with cords of vanity as it was in the dayes of Isaiah 4 Qu. Whether ever the mouth of a true Minister of Christ were stopt with a slavish fear 5 Qu. Whether he be not an hypocrite who reproves others for their sins while his owne abominations reign in his soul and is drawing iniquity with cords of vanity 6 Qu. Whether Christ words may not well be spoken to such a one viz. Thou hypocrite pull the beame out of thine own eye before thou go about to take a mote out of anothers 7 Qu. Whether they are true Ministers of â—hrist who daily complain and make addresses for maintenance 8 Qu. Whether such might not rather be called greedy dogs which can never have enough 9 Qu. Whether any unclean thing shall ever enter into the new Jerusalem 10 Qu. Whether they that dye in their fins shall not receive the wages thereof 11 Qu. Whether there be a time of cleansing from â—in after the dissolution of the body 12 Qu. Whether the tree doth not lye as it falls 13 Qu. Whether many shall not come at the last day and say Lord Lord in thy Name have we preached cast out Devils and done many wonderfull works To whom Christ will then say Depart ye workers of iniquity c 17 Que. Whether such whose Abominations reign are drawing iniquity with cords of vanity and slavish feare hath stopt their mouths be workers of Iniquity yea or nay 15 Qu. Whether such must not receive the same sentence that Christ pronounces against workers of Iniquity what ever their profession be 16 Query Whether God be not just to render vengeance against all such who in words professe him but in deeds deny him 17 Query Whether he that commits sinne be not of the Devill 18 Qu. Whether they stand in the warfare against sin and the Devill who are drawing iniquity with cords of vanity or whether they are not joyning with Sin and the Devill against Christ 19 Qu. Whether any whose Iniquities are apparently written in their fore-heads and are mockers of God are joyned to the Lord yea or nay 20 Qu. Whether they that are joyned to the Lord are not one Spirit 21 Qu Whether any truly know Christ their Saviour while their Abhominations reigne and are drawing iniquity with cords of vanity 22 Quer. Whether they that are without the sense of Gods Majesty in whom the world hath eaten out all the Divine sweetnesse of regenerating and sanctifying grace who are formall in holy duties and whose Iniquities are apparently written in their fore-heads are built up through that one everlasting Spirit a holy Tabernacle for the living God yea or nay 23 Qu. Whether such as have the forme of godlinesse and are without the power must not be turned from yea or nay 24 Qu. Whether such must not be denyed who are without both form and power 25 Query Whether any of the Ministers of Christ did ever plead for sin and against perfection but for perfection and against sin 26 Qu. Whether Jesus Christ be not the same to day as yesterday and for ever 27 Query Whether they are not Reprobates who do not know Christ within them 28 Qu. Whether ever a Minister of
Christ had all his weapons wrested out of his hands by the strength of sin and whether such a one can stand in the warfare against sin or for the defence of the Gospel 29 Qu. If sin or sinners be purged out of the house of God whether those that remain must not be perfect and if so whether any of you will be left there 30 Qu. If the Church take effectuall course to purge away sin or sinners as in the Writing from Tiverton is directed whether thou must not be purged away whose Abominations reigne are drawing iniquity with cords of vanity Slavish feare hath stopt thy mouth sinne hath wrested all thy weapons out of thy hand a light spirit living short of the true sight and sense of Gods Majesty in the Churches Coldnesse and deadnesse on thy soule formall in holy Duties and indifferent and Laodicean spirit on thee without the sense of the worke and true travail of soule as in that writing by thy own confession appears Besides those many lyes slanders and reproaches thou art found guilty of in what is before declared A word to those called Baptists AND now a few words to you called Baptists who stumble at the same stumbling stone as all the rest of the professions in the world do Oh who would or could have thought that truth should have become such a burthensome stone to you of all others who are professing that you waite for his Reigne yet when he is witnessed to reign and have dominion whose right it is and must reigne untill and his enemies become his foot-stool even the promise of the Father The same the Prophets prophesied should come and whose day Abraham saw and rejoyced And the Apostles were eye-witnesses of when he is owned and witnessed obeyed and followed now is all of an uproar and many of you among the rest are engaged against him But know that this is the stone upon which whosoever falls it breaks them to pieces but on whomsoever it falls will grind them to powder for assuredly he is the same and not another Jesus Christ the same to day as yesterday and for ever And therefore we beseech you in bowels of love consider what you are doing and against whom you strive Oh! Its hard for you to kicke against the pricks For wee beare testimony in the name and feare of the living God that its the Son of God many of you persecute revile and reproach and that you shall one day confesse though now you may think you do God service And therefore cease striving against him and come down to his foot-stool and let every thing bow to his Name that so his reign in the particular you may come to witnesse For truly unlesse you know his Reigne there over sinne and corruption and all that is contrary to God his appearance who you professe yee are waiting for will be a day of dread and terrour of woe and misery of bitter lamentation though many of you now dispute preach and print against him yet in that day shall your mouths be stopt and palenesse cover your faces when this sentence you must hear Depart ye workers of Iniquity I know you not Then shall you see that nothing that 's unclean can enter this City And verily unlesse you know him a Saviour from sin and your Redeemer from iniquity in the particular he will not be a Saviour to you from hell and condemnation for they that hope for the latter and know not the former this is the hope of the hypocrite that will perish and not stand in the time of greatest need So think it not sufficient to be offering sacrifice to the Lord and crying out The Temple of the Lord c. And that you professe his Ordinances and walk in Church-fellowship as you call it But in coolnesse and moderation of spirit let each put this question to himselfe Hath the Lord commanded me Is this required at my hands or do I it because others have done it and left it upon Record and so the testimony in my selfe is wanting that the Lord required it Oh consider of it in time yee that have not heard the voyce of God nor seen his shape and have not his Word abiding in you but are enemies to those that this witnesse Surely the Lord will not hold you guiltlesse when he comes to judgement neither can you stand before him with any boldnesse for want of the testimony in your selves Then must your profession come to the ground So be not hasty or rash but try your selves search your selves Know you not that Christ Jesus is in you except ye be Reprobates And where he is made manifest it is to destroy the works of the Devill And if it be not done in the particular while you are upon Earth when doe you think it shall be seeing the Tree lies as it falls Think of this all yee that are yet strangers to it in your selves and oppose it in others even by pleading and printing against it Surely the Lord is arising yea in glory and great Majesty is he arising to rip off all unrighteous coverings And now must all appeare as they are before him who will not respect the persons of any nor the highest profession whilest they are strangers to his life and enemies to his Crosse and opposers to his work Now wee appeale to Gods witnesse in you which many of you so slight and set at nought Whether it be not the condition of many of you notwithstanding your high profession and know assuredly unlesse you return and repent this shall one day witnesse for the Lord and for us against you though for the present you may set light by it you shall one day bow unto it Oh! do not many of you now bow to the pride of the world and respect persons and receive honour one of another You that so long have professed to be separated from the world and yet uphold the worlds Teachers lest you should suffer Abominable deceit what to declare against them in words and yet uphold and maintain them in actions Nay do not many of you in words writings and actions joyne with the world against the innocent denying the same as the vvorld doth even the beginning and the end of the work of God the light and perfection Whereas the work of Christs Ministers was To turn people from darknesse to the light and the end of their Ministry for the perfecting of the Saints Oh! how can it be but that you should be overcome by the enemies of your own houses while you thus oppose the works of God and plead against it as many of you do How is your glory turned into shame who are become the degenerate plant of a strange Vine unto God How are you smitten with blindness and wearying your selves to finde the Door You were once hated by the world but now joyned with the world against the Heir And truly it s now no marvail to the Children of Light though the
Iniquity apparently written in their fore-heads drawing it with cords of vanity To dispute and talk of the Reign of Christ it becomes them no better then a jewell in a Swines snout and may well be said to be jangling and conceits for Satans subjects to talke of Christs kingdome and reign servants of Sin while there to boast of freedome by Christ such cannot be witnesses of it and their hope will perish But T. C. talks of the appearance of Christ which the Scripture witnesseth and Saints expected but what is that to him who lives in lying and such abhominations as are confest by him in Tiverton writing For such as hoped for his appearance purified themselves as he is pure And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true and he in us This is the ancient of days who now sits as Judg and Law-giver and we bear testimony his judgement is just and his Laws righteous whereunto all shall confesse This is that King whose kingdome is not of this world whose throne is for ever and ever And a scepter of rigteousnesse is the scepter of his kingdome Even he by whom God hath spoken unto us who is appointed Heir of all things by whom he made the world by the word of whose power all things are upheld Page 5. Another lye by him charged on us is That we disown the Resurrection of the dead For proof of this he alleadges Ja Naylers Love to the Lost in these words That it 's a mystery sealed with the Sons of God Nor can any ever know with what bodies they shall rise till they come to the flesh of Christ and he saith note this man owns no flesh of Christ and that he intends by coming to the flesh of Christ is to come to know that Christ hath no flesh but all spirit Now to examine this proof that the Resurrection is a Mystery is a truth for Christ saith I am the resurrection and Christ is a Mystery hid from the wise and prudent as the Scriptures witnesse but because J. N. saith the Resurrection is a mystery and that none shall ever know with what bodies they shall rise untill they come to the flesh of Christ Doth therefore the people called Quakers disown the Resurrection of the dead and deny the flesh of Christ what a strange kinde of reasoning is here Surely no understanding unprejudiced man can owne this any way tending to the proof of what is asserted might it not rather be concluded from these words seeing that the Resurrection is a mystery and none knows with what bodies they shall rise untill they come to the flesh of Christ that he owns both the Resurrection and flesh of Christ Other words T. C. mentions of James Naylers which tends nothing at all to the disowning of the Resurrection but he adds words of his own and from his owne propositions or suppositions at last dravvs this conclusion this must be no part of the Resurrection so excluding the body and the Resurrection vvhen the vvords produced admits of no such Interpretations He also sayes note Naylors Divinity in a mystery And we also say note the scoffers light as well as lying spirit of this man T. C. But let the understanding unbyassed Reader take notice what J. N. writes touching the Resurrection and then they must confesse that he is so far from disowning of it that he clearly declares the contrary for thus he saith The day cometh in which all that are in the graves shall heare the voyce of the Judge and shall come forth they that have done good unto the resurrection of life and they that have done evill unto the resurrection of condemnation Thinke on this you wicked workers who live and dye in your sins c. And further a terrible day will this be unto you that die in your sins And this the children of Light knows whom your envious minds is accusing as though they denyed the Resurrection though you see them preparing for it by casting off the deeds of darknesse c. which were our hope only in this life we were of all men most miserable who have denyed all these things for the Lord that in him we might be found at that day in whom we look for a better resurrection c. Therefore hath God appointed a day wherein he will judge the world in righteousnesse and give a just recompence When the Lord himselfe shall descend from heaven with a shout with the voyce of the Arch-Angel the quicke and dead to judge and the dead in Christ shall rise first as saith the Scripture Wherefore blessed are they that dye in the Lord but woe to you that dye in your sinnes at that day And now let him that is not given up to lying and blindnesse judge whether I. N. owns the Resurrection of the Dead or not How is this man T. C. found adding lye to lye First charging the people called Quakers that they disown the Resurrection of the Dead and when called to prove it produceth I. N. for evidence who so clearly and fully declares his owning of it but he thinks it may be to blinde the eyes of the simple and cover his own wickednesse by deceitfull reciting some and falsly mentioning others of James Naylers words as he who compares T. C. his writings with J. Naylers may easily behold and then from his own additions suppositions and false interpretations draws conclusions but the wicked is snared in the work of his own hands Page 6. Another of his lyes charged upon us is that we disown eternall life with Christ and for proof of this he saith this is clear that you own no eternall life with Jesus Christ of any man but of the Light within which they call the seed c. and then produceth J. Nayl words in his Salutation to the seed of God pag. 13. and with this seed is the Covenant which seed you know not observe this proof Doth his three times affirming of it prove the thing once in the Dialogue and twice in the Glasse what is this but first to make a lye and then as if twice affirming of it again were sufficient proof As for J. Naylers words With this Seed c. Is there any thing in them tending to the disowning of eternall life with Christ of any man verily he is void of reason or blinded with prejudice that will admit this for a proof May not T. C. as well say that Paul denies eternall life with Christ because he saith the promise is to the seed not seeds c And what is mentioned of J. N. in answer to that particular going before touching the Resurrection may be sufficient to demonstrate that eternall life with Christ is by him owned and so T. Colliers own evidence is found against him And this we say touching both those particulars Eternal life with Christ and the Resurrection
of the dead The life which is eternal with Christ we own witness according to the promise of Christ for him we witnesse living in us who was from everlasting and shall be to everlasting he who was the first and shall be the last in whose strength we stand and in whose power we witnesse victory over all unclean spirits and shall after we have suffered with him a while reign with him in life and glory for ever And as for the Resurrection of the dead we are so far from disowning of it that we are pressing hard towards the attaining of it Yea the resurrection of the just and unjust do we own for if our hope were onely in this life we were of all men most miserable But we are not of those that say how are the dead raised and with what bodies do they come But on the good will and pleasure of the Lord do we wait who giveth a body as it pleaseth him and to every seed his own body And if any are yet asking what body it is that shall arise we answer in the words of Paul 1 Cor. 15.36 c. Thou foole that which thou sowest is not quickned except it dye c. And so all busie lying wicked persons shall one day know that that day wch wil be to us a day of glory and rejoycing even the day of the Resurrection shall be to them a day of shame misery and lamentation He that hath an eare to hear let him heare And so these must rest on Thomas Collier for lyes and the people called Quakers are acquitted Page 6. Another charge which he layes on us is That notwithstanding all this we own our selves to be perfect and free from sin entered into a state of Justification not by faith in Christ but by their own righteousnesse attained by taking heed to the Light within and passing through the spirit of burning as they say viz. of quaking fits c. This he affirms in his Dialogue and being put to his proof for there he offers none In his Glasse he saith This is a truth so apparent that he that runs may read in every Quakers mouth Yet it seems this must be proved too though it be the common Language in discourse and in print c. Yea we exepct proof for we deny it and charge thee to be a lyar and thy testimony is not to be received Now for proof he saith But this may easily be discerned in Nayler concerning perfection Pag. 33. 40 41. is this a proof sufficient to prove what is asserted to mention such a place when there is nothing there tending to the proof of any part of it But he further alleadges Ja. Naylors answer to his Book page 73. in these words Did ever Minister of Christ preach against perfection as thou dost who sayest that perfection is not attainable here Is this any thing at all to prove what is asserted And further at the meeting at Glastonbury before mentioned this particular being one of the four then debated T. C. then said That by every Quaker he did not mean every particular of them buâ— the generality of them or every one that he had discourst withall And being urged to name some particulars he answered he did not remember where he had discourst with any about that particular He was then asked whether he had not discourst with some at Bristoll then named to him he confessed he had It was then demanded whether they affirmed any such thing to him that they were perfect he answered that he did not remember whether they did at all discourse about that particular and so out of his own mouth is proved the lyar How doth T.C. forget himselfe to say It 's so apparent that he that runs may read in every Quakers mouth and that it 's the common Language in discourse and in print c. And thence would infer a kinde of impudency in the people called Quakers to deny it or demand proof for it Surely if those particulars before asserted by him were so evident in every Quakers mouth and the common Language in discourse and print he might well have produced some particulars for instance Is it possible that there can be any almost of his own followers so blinde as not to see his lying and impudency besides his absurdity to bring the Answer to his Book to prove what he had said therein So that if his Book had not been answered it seems his proof had yet been wanting although what is there alleadged serves not at all to his purpose Let all who have any modesty blush at such wickedness and folly And we further say that perfection we own witnesse and presse after forgetting that which is behinde Pressing hard forwards even towards the marke for the price of the high calling of God in Christ Jesus believing that he which hath begun the worke will in his owne time finish it in us And all those who with us in faithfulnesse and patience wait for it we owning obeying and following the light of the world the gift of God which is perfect And they who walke in the light as he is in the light have fellowship with us and know his blood cleansing from all sin For into the new Ierusalem shall nothing that is unclean ever enter and they who are by the Lord foreknown are predestinated to be conformable to the image of his Son that as he is even so they should be in this present world who was perfect and left us a perfect example and whose prayer was that they may be made perfect in one And when he ascended on high he gave severall gifts but all to this end for the perfecting of the Saints And for this the Ministers of Christ laboured to present every man perfect in Christ Jesus and onely and alone in him do we own witnesse and presse after it And of this severall of the Saints in Scripture came to be witnesses even to be cleansed washed and sanctified made free from sin and so servants unto righteousnesse and had their fruit unto holinesse and the end everlasting life and the way is but one and so the charge remains false Another of his Lies charged on us is that we ovvn neither Salvation nor Damnation of any person but of the Light within This he affirms in his Diaglogue and for proof brings J. Naylers Love to the Lost concerning Judgement where he produces these words Iudgement passeth upon all that 's in the Creature contrary to the life of God and his judgement must passe upon all that is unrighteous and they live in that which is for judgement fire and condemnation And T.C. saith It were well for evill persons if nothing were for judgment and fire but evill principles and practices c. What evidence is this to prove that the people called Quakers own neither Salvation nor Damnation of any person which is affirmed in both his Books Is there any thing in these words tending
to such a purpose because I. N. saith Iudgement passeth upon all that is in the creature contrary to the life of God and his judgement must passe upon all that is unrighteous and they live in that which is for fire and condemnation Doth therefore he or the people called Quakers deny the Salvation or Damnation of persons If in this T. C. had been faithfull to I. N. he might have found in the same Book concerning Judgement speaking of the wicked with that which you hate shall you be condemned with other vvords to that purpose And in the same Book concerning the Resurrection he thus saith Think of this you wicked workers who live and dye in your sins and yet please your selves with talking of the Resurrection c. A wofull day will it be unto you who are found in your sins and in love of the world you prophane Esaus and cursed Nimrods c You hypocrites who professe God in words but in works deny him c. A terrible day will this be to you who dye in your sins And speaking of the children of Light he saith That in him we might be found at that day in whom we looke for a better resurrection which did we not see to be an unmeasurable reward we have an opportunity to return c. And if our hope were onely in this life we were of all men most miserable and many other words to the same purpose And now that T. C. or any other should be so impudent as to charge the people called Quakers for owning neither Salvation nor Damnation of any person and be so blinde to produce J. N. for a witnesse who so evidently declares that he owns both And this further we say A day we own wherein every man shall receive a due reward according to their works done in the body whether good or evill Even in that day which God hath appointed to judge the world in righteousness when the wicked shall not be able to stand in judgement nor sinners in the congregation of the righteous Yea a day when all that are in the graves shall hear the voyce of the Son of God and shall come forth they that have done good to the resurrection of life and they that have done evill unto the resurrection of condemnation when a finall separation shall be witnessed and each receive his sentence Come ye blessed go ye cursed from which sentence there shall be no appeal nor flying from the execution thereof Oh consider this ye who are drawing iniquity with cords of vanity having abominations reigning in you and iniquity apparently written in your forheads Ye who now make it a light thing even to lead the innocent with lies slanders reproaches verily in that day shall your hands grow weak which now are strengthened one by another and your faces gather palenesse which now cannot blush Then shall all false coverings be ript off and all appear as they are In vain shall it then be for such to say Lord Lord we have preacht and baptized in thy name c. Nay hear your sentence Depart you workers of iniquity into everlasting fire c. Another lye by him charged upon us is That our principles are but the pinciples of the old Ranters vvhich are out of date revived and brought into credit again by a new dresse c. This he affirms in his Dialogue vvithout mentioning any proof And in his Glasse for a proof he saith That this is true I need not prove in this place Any that know the principles of the Ranters may easily discern it The Ranters would have no Christ but within no Scripture to be a rule no Ordinances no Law but their Lust no heaven nor glory but here no sin but what men fancied to be so no condemnation but in the consciences of ignorant ones c. And what the Quakers is more or lesse let their own consciences judge onely they smooth it over with an outward austere carriage before men but within are full of pride filthinesse abhominations which by degrees break forth witness Naylers Exaltation in the West Here is the charge and the proof of it but we are confident he that is svvayed by the least spark of honesty vvill not finde us guilty on this evidence He saith That this is true I need not prove had he said I cannot prove he had spoken the truth although to confesse himself a lyar and false accuser for envy and subtelty it selfe can never prove it and it 's very like if he had any evidence he would produce it but at last he saith Witness Naylers Exaltation in the West Let the Reader a little consider when this time was that he speaks of it was not untill about the ninth moneth in the yeare 1656. And I. N. had answered the Dialogue wherein this Charge vvas layd in the fifth moneth before and yet novv no evidence produced for proof of this particular but that vvhich he calls Naylors Exaltation in the West So it 's clear the charge vvas laid and continued about four moneths vvithout any evidence and as its likely if this Exaltation as he calls it had not been he had yet remained vvithout proof We further ansvver as to the particular vvhich he calls J. Naylers Exaltation in the West it 's sufficiently known to many that that action vvas not at all ovvned by those vvho profest and lived in the Truth and vvere called Quakers vvhich may more at large appear by George Bishops Book published in ansvver to Ralph Farmer But mark these Principles of the Ranters vvhich he saith are the principles of the Quakers One is The Ranters would have no Christ but within which we utterly deny and what we own and witnesse concerning Christ vve have already demonstrated Even he it is that vve bear testimony unto who fills all things and preached himselfe the light of the world which lighteth every man that cometh into the world vvho is the savation of all those vvho believe in obey and follovv him and the condemnation of all such vvho reject and disobey him Another of the Ranters Principles as he saith is No Scripture to be a rule We say that vvhich the Scriptures declares vvas the guide and rule of Saints vve ovvn and vvitnesse and the Scriptures of truth to be given forth by that Spirit vvhich could not erre Another No Ordinances The Ordinances of Christ we ovvn One Lord one Faith one Baptisme and his Crosse ordained by him vve daily witnesse which crucifies us to the world and the world unto us and its the great power of God to salvation Another is No Law but their Lust Thomas Colliers own principles as manifested by his practice and confession appears more like the Ranters then ours For the grace of God which hath appeared to all men hath taught us to deny ungodliness and worldly lusts and to live godlily soberly in this present world Now T. C. besides those many lyes and false accusations
against the Innocent confesses himself guilty of reigning abhominations in his soul and to be drawing iniquity with the cords of vanity c. witness Tiverton writing Let the rationall Reader judge whose principles are neerest like the Ranters his or ours Another is No heaven nor glory but here This we say that if our hope were only in this life we were of all men most miserable but we believe expect and wait for a Crown that 's immortall a Kingdome which is eternall reserved for us in the highest heavens which none can deprive us of Another is No sin but what men fancy to be so But we say the breach of the righteous Law of God is sin what ever men fancy and the reward thereof must they receive And whatsoever is not of faith is sin Another is No condemnation for sin but in the consciences of ignorant ones Here he goes on still charging without proof Now T. C. affirmed in our hearing at Glastonbury before many witnesses that persons may be freed from guilt and condemnation while motion and action of sin remains Surely this is the Ranters or Libertines principle to commit sinne and not be condemned for it what 's this but a seared conscience And herein he declares himselfe worse then the Ranters whom he saith owns condemnation for sin c. We say that Jesus Christ is made manifest to condemn sin in the flesh and happy are they who are hereof made witnesses Here judgement and mercy meets together and righteousness and peace kisses each other But at last he saith They smooth it over with an austere carriage before men but within are full of filthiness pride and abhominations Thou hypocrite first pull the beam out of thine owne eye before thou go about to take a mote out of anothers Dost thou accuse us for abhominations and filthinesse within while thy abhominations reign and art drawing iniquity with the cords of vanity Slavish fear hath stopt thy mouth c. as by thy own confession in Tiverton writing appears The Pharisees will rise up in judgement with thee and such as thou art who make the out-side clean while your abhominations are manifest within and without for the root must be as the branches the tree as the fruit therefore let shame and silence cover thee And now our consciences unto whose judgement T. C. hath appealed doth clearly acquit us and condemn him for a Lyar. Another of his particulars charged upon us is That Satan blinding us with the apprehension of the goodness of our cause or else a sence of its badness that he hath hemmed them in with a pretence of their own infallibility and the ignorance of all others that they will admit of no sober discourse nor bring their principles to the tryal of Scriptures c. but give railing accusations hard termes and hiddeous names and this is the strength of their arguments c. This is the substance of their charge in the Dialogue where no proof is offered as other particulars before and in his Glass he saith that this is truth he that runs may read if to call Persons Lucifer Devil Beast c. Let the understanding judg and their pretence of infallibility carrying all in a mistery pretending all in the dark but themselves witnesse Naylors pretended answer to my assertations in the Dialogue concerning them Now mind this Proof and see where there be any other but his own affirmation first as in many others before invent and make a lye and then for proof when called to it affirm it over again and say that this is true he that runs may read or this is so clear I need not prove and so instead of evidence here is impudency surely more honesty would have appeared in it for him to have confest his lyes then thus to add impudency thereunto but at last he brings J. Ns. answer to his Assertions a strange proof to bring the answer to the Assertions for proof of the Assertions it is strange T. C. is not ashamed of his absurdity what is this but an implicet confession that the assertions were laid down without proof and so if they had not been answered he yet had had no proof but at first intended a lye for if the things asserted had been true which is denyed yet he not knowing it were a lye for him to assert what he knows not as they swore falsly who said the Lord liveth Jer. 5. besides Thomas collier confest that be had a sober discourse with a friend at Bristol Contrary to what he here affirms and what hideous names are there in J. Ns. answer Is it a hideous name to call a lyer a lyer or to tell one that opposeth himself against Christ and Truth that he is of Antichrist and one of Gogs army one whose lyes lightness impudencies and false accusations appeares as T. C. doth it is not against scripture rules to tell him that he is of his father the Devil and shall know the judgements of the Lord against him one day for it for this know we are not of those that cry peace to the wicked like C. T. and the Authors of that writing from Tiverton but as we receive from the Lord so must give to every one his due portion Judgment to whom is belongs and this we likewise say that all that are not turned to the light are in the dark and are not turned to Christ who is the light of the world and was given for a Covenant of light and may not we justly say they are in the dark who are disputing against it though they say we judg them in saying so they are such to whom it belongs and Childrens bread is not for such he that can receive it let him and that Spirit whom we follow is the Spirit of Truth which we witness according to the promise of Christ which is infallible and so far as any are guided by it they are infallible and all others are in the dark let them profess what they will but here we leave him And come to other of his lyes viz. That amongst all the falfe wayes of Sathan there is none more pernicious and dangerous c. undermines the whole body of Truth makes an end of Christ in his person offices power and being as man all at once and so makes an end of justification and salvation all at once makes an end of the authority of the Scriptures c. at once What a heap of lyes are here at once surely as a fountain easteth out her waters so dost thou thy wickedness but now examine his evidence this as others is affirmed in his Dialogue without offering any and in his Glass he saith that this is all true is manifestly cleared for none rootes up all at once like this the person of Christ see Naylor in his love to the lost Concerning Christ he humbled himselfe and became obedient to the death that he might become a living example to all Generations which no creature
the world as the Scriptures declare him or thou wilt be deceived in the day of tryal when thou lookest for salvation by him We further say we own him as the Scriptures testifie of him even the Light of the world the way to the Father the life 's the truth the mighty power of God He further goes on page 14. saying Read your confusion you blinde Quakers The Apostle saith he had not attained neither was he perfect c. We say we presse towards the mark for the price of our high calling of God in Christ Jesus And let as many as be perfect be thus minded And if Paul had attained Christ dost thou say he had not attained perfection For Christ is perfect and he saith Let as many as be perfect c. Was not he himselfe one of those many and so we say we have attained to that which is perfect and are pressing forward And mayest not thou as well charge Paul for blindnesse and confusion as we who owned and witnessed perfection and yet was pressing forward Again he saith Prove that ever any of the Saints in Scripture did like you Quakers say they were perfect here any otherwise then by faith in Christ which we own and witnesse We say do wee own it otherwise then by saith in Christ and in this faith do wee witnesse victory over sin and the World but for thee to say which we own and witness what doth it profit for this that know O vaine man that faith without workes is dead now what works or fruites doth thy faith produce who art Drawing Inquity with Cords of vanity and whose Abhominations are reigning in thee c. as wittnesse Tiverton writing what are these but fruites of Sodome and Clusters of Gomorrah therefore cease thy profession of faith untill it produce better fruits but thou thy selfe wilt own some were perfect in the Scripture why then dost thou bid us prove it that is sincere upright walking with God c. wee say wee own it no otherwise but according to the Scriptures for no workers of Inquity can stand in his presence nor walke with him now from this perfection thou art far off who while thou pretendest to wait for the Counsell of the Lord Confessest thou art Drawing Iniquity with Cords of vanity art Lukewarme formall in holy Dutyes this is far from Sincerity and uprightness pag. 15 Thou farther sayst All that Do indeed Quake and tremble at the word of the Lord will quake tremble at the Delusions of these poore blind deluded people that are deceiving and deceived here the Deceiver is talking of Deceiving and being deceived Wee say let the Hypocrite first pull the Beam out of his own Eye before hee meddle with a mote in anothers thou sayest thou knowest the Letter of Scripture is the Rule of Saints and the Spirit the Guide to that Rule wee say the Letter kills but the Spirit gives life that which the Scripture declares to be the Saints guid Rule and Leader wee own and have formerly declared but what guide and rule dost thou walke by as thy practise and Confession declare is it not the Prince of Darknesse and his Laws therefore cease talking of the Saints Rule and guide while thou art thus Ignorant of it and walking Contrary to it And so now thou concludest thy Lyes Lightness scoffes Reproaches and Slanders saying I say no more but leave them to the Lord whom I earnestly desire in mercie to looke upon them c. wee say let him that mentions the name of God depart from Iniquity for the prayers of the wicked are an abhomination to the Lord and if the Lord will not heare them that regard Iniquity in their hearts shall such be heard whose Iniquities are apparently written in their Foreheads and are Drawing of it with Cords of vanity wee farther say with the Lord wee rest in his armes are wee preserved from the wicked who bend their bowes shoot out their arrowes even bitter words yea in vaine do they plott and Imagin mischiefe their Snare is broken and wee are escaped and the Mischiefe which they causelessly devised against the Innocent is fallen upon their own heads glory to the Lord for ever As for that which hee calls Naylors exaltation in the west wee refer as formerly to George Bishops Booke in Answer to Ralph Farmer intitled the throne of truth exalted And thus have wee brought this Glass to the Light wherein whosoever impartially views it may easily observe what it represents and is contained in it it Beares the Image of the Prince of darknesse and containes many absurdities contradictions Lyes slanders and reproaches yet affirmed and published with as much impudency as falsness as if the Author neither feared God nor regarded man so this Day the Scripture is fullfilled in our Eyes and Eares that the Enemies of God have consulted together with one consent and are confederate against the Lord the tabernacles of Edom and the Ishmaelites of Moab and the Hagarius Geball and Amon and Amalick the Philistians with the inhabitants of Tyre The Lord having now appeared in great Love power and Magesty to gather a remnant out off and from all kindreds tongues Nations and families of the Earth to beare Testimony against all the unrighteous Deeds of the World all Nations kinreds formes sects and professions are now consulting and taking counsell together against this Remenant and are drawing up their forces against the holy City Ashur also is joyned with them hee that hath an eare to heare let him heare but this Mount Sion can never be moved for God is in the midest of her and though her gates stand upon by Day yet no uncleane thing can ever enter therein neither any that worketh abhomination or that loveth maketh a lye but only they whose names are written in the Lambs booke of life And therefore why do the heathen rage and the people imagine Mischiefe for ye shall bee slain all the sort of you as a broken wall and a sa tottering sence shall ye be whose fall comes suddenly without remedy for he that sits in the heavens laughs yea the Lord hath you exceedingly in derision hee hath set his King upon his holy hill of Sion Who doth and shall reigne till all his Enimies be made his foot stool the mouth of the Lord of hosts hath spoken it A few words in Answer to Thomas Colliers Queries Query 1. Whether ever the Prophets Christ or the Apostles did teach a Doctrin as you have amongst you viz to look to the Light within for salvation but rather to Jesus Christ without and what he had done for finners without them Act. 13.38.39 and 16.31 Answ We answer Moses directed to the Word nigh in the heart and in the mouth which Paul saith was Christ and if in the heart then within and Paul saith that this was the Mistery that God would make known to the Gentiles Christ in us the hope of glory and Christ himselfe saith except
you eate my flesh and drinke my Blood you have no life in you if they eate and drinke it it was within them and for the Scriptures by thee alleadged the words without is not at all in them Quer. 2. Whether Christ by his Spirit in the Gospel Ministration do not lead Soules to the beholding of what Christ hath done without them for them yea or nay according to 1 Cor. 15.3 Acts 13.39 2. Answ The Mistery to be Manifested to the Gentiles was Christ in them and Paul travelled that Christ might be formed in the Galathians and the anointing dwelt in the Saints and Christs righteousnesse was to be fullfilled in them and know you not that Jesus Christ is in you except yee be reprobates and the Word without is not mentioned in the Scriptures by thee alleadged Quer. 3. Whether it be fair dealing for your teachers who pretend they own the Scriptures to call it litterall and deny it to be the word of God as Naylor in his love to the lost Concerning the word pag. 14.15 how often doth hee call the Scriptures the Letter as distinct from the word men say the Letter is it c. yet are not ashamed to call their false and nonsensicall sayings the word of the Lord wittness Fox in his word to the Jewes and another to the Gentiles concludes in both that this is the Word of the Lord to you c. and Burrough in his Trumpet his word must be the Word of God believe it those that list Answ If the Scriptures be written with Letters is it not Litteral and the scripture declareth that Christ is the Word of God and hee was in the beginning all things were made by him now where doth the Scripture say so of it selfe and if the word was in the beginning and all things made by it then it must of necessity bee distinct from the Letter now that we call our false and nonsensicall sayings the word of the Lord is false for hee hath not proved the sayings of George Fox or Edward Burrough alleadged by him either false or nonsensicall but if G. Fox Edward Burrough or any other did receive a Message from the Lord to Jewe or Gentile they might say thus saith the Lord and if they write it the writing is a Declaration of it Q 4. Whether there be not a difference between the Word God and the Word of God the Word Christ and the Word of Christ Answ In the beginning was the word and the word was with God and God was the word he was cloathed with a vesture dipt in blood and his name is the Word of God and Paul saith Ephe. 3.17 that Christ may dwell in your hearts c. and Coll. 3.16 let the word of Christ dwell in you c. wee make no more difference between them then Paul or John doth Q. 5. Whether God hath not ever since hee hath been minstering to men by a word or law written Required his people to walke according to the word or Law of the Ministration under which they lived Answ These are the last Dayes wherein the Lord hath according to his promise written his Law in the hearts of his people and this is the Ministration which the Saints live under the anointing dwelling in them and therefore to be obeyed the Mistery made manifest Christ in us the hope of glory Q 6. Whether God hath not broken to pieces and brought to shame all that have turned aside from the written word as a Rule And whether the Quakers be not now going down by the righteous hand of God as the Ranters have done before them Answ That Prophet is now witnessed of whom Moses testified and whosoever will not heare this Prophet shall be cut off yea and broken to pieces all those who will not have him to reigne shall be ssaine before him and although those who now heare witnesse unto him to be the Light the way the truth the word their King Prince Leader and Lawgiver whom this generation calls Quakers may be persecuted scorned reproached slandered scourged imprisoned and slain yet wee are not forsaken by the Lord but the truth prospers and many faithful witnesses are raised up to beare testimony against deceit and Deceivers and the hand of the Lord is with us and against all our Enemies but our Kingdome is not of this world for the Disciple is not above his Lord but the wicked may say there is no help for him in his God and that the Lord hath forsaken him Query 7. Whether seeing that Christ hath foretold that in the last days deceivers should come it might not be your wisdome yet once more to bring your Principles to the tryall of the sanctuary and not to be so over-hold and confident in your way especially there having been so many before you as confident as you whose confidence came to folly it 's never too late to repent if the Lord give grace Answ Deceivers we know are in the world and by their fruits we know them in that Writing from Tiverton thou hast markt out thy self to be one of them as that 's an infallible mark to cry peace to the wicked and art not ashamed to bid those rejoyce whose Iniquities are apparently written in their fore-heads abhominations reign are drawing iniquity with cords of vanity and tell them their King comes in righteousness and in peace More marks thre are of a Deceiver in that Writing which we refer the Reader unto there to minde And as for our Principles they are tryed and weighed in the ballance of the Sanctuary yea tryed in the fire and for the Truth we are bold as Lyons and this confidence we shall never cast away The hope of the wicked shall perish but they that trust in the Lord shall never be ashamed and that repentance do we witness never to be repented of Query 8. Whether the 2 of Tim. 3.15 16 17. be not Scripture where the Apostle saith that the Scripture is able to make wise unto salvation through faith in Christ Jesus and is profitable for reproof for correction c. and is able to make the man of God perfect and thoroughly to furnish him to every good worke And if so why do you so much plead against the rules of Scripture and the Ministry that is according to the Scripture Answ Yea we own it to be Scripture and profitable and with it we correct thee who art found contrary to the Ministry that is according to it And seeing that it 's profitable for the man of God why dost thou plead so much against the Rules of Scripture who sayest perfection is not attainable here but it seems thou excludest thy selfe from being a man oâ— God Quer. 9. Whether Timothy and Titus were Ministers of Christ And if so why do you not rayl at them as well as at us who received their rule without them from the Apostle Paul and not from the Light within as you pretend Answ They were Ministers
of Christ we own them so but to raile at any we deny unlesse you will call such Language as Peter spoke to Simon Magus spoken by the same spirit to be railing and with them have we unity but against thee and such as thou art do we bear testimony for severall reasons they were redeemed from all Iniquity but ye are drawing iniquity with cords of vanity The grace of God had taught them to deny ungodlinesse c. Your abhominations reigne they were saved by the vvashing of Regeneration but your sin hath eaten out all the Divine svveetnesse of regenerating and sanctifying grace and so by their fruits of holinesse were known to be what they profest but your works of wickednesse deny God though in words you confesse him witnesse Tiverton writing and Paul bids Timothy stir up the gift that was in him Query 10. Why is it not lawfull for Saints now to be raised on in the way of holinesse by imitation or example and as a meanes or a help as well as in the Primitive times according to these Scriptures Mat. 11.29 John 13.14,15 Phil. 3.17 2 Thes 3 9. Answ Christ is given for an example and is a perfect pattern for his to follow and the Saints are to be followed while they walk so as they have him for example but the word Imitation we finde not in the Scripture nor the practice as we take it unlesse the Magicians of Aegypt the sons of Sceva and such like and the Scriptures beforementioned we own Query 11. Whether it be not a cunning device of Satan to judge and condemn all the Saints to be formall and without the spirit of Christ that walke in the Ordinances of Christ on purpose to cause contempt and reproach upon both Christ and his Ordinances Answ Yea it is and as cunning a device likewise of Satan to perswade persons in a form that they are Saints walk in the Ordinances of Christ are set for the defence of the Gospel and yet abhominations reign in them iniquities apparently written in their fore-heads and are drawing iniquity with cords of vanity while they confesse to wait for the counsell of the Lord. Now such as come to the Light of the world and follow it are led out of both into the practice of the true Ordinance and worship whch is in Spirit and Truth Query 12. Whether as the Ministry of the legall Ministration was to open the law of that Ministration Nehem. 8.4.8 So the Ministers of the Gospel are not to have respect to the written rule of the Gospel and to open and apply the same rightly dividing the word of truth according to 2 Tim. 3.15,16,17 Answ The true Ministers of the Gospel are not Ministers of the Letter but of the Spirit and they know the Law written in the heart and have the anointing dwelling in them whose teaching they are to follow and speak as the spirit gives them utterance and then they rightly divide the word of truth Query 13. Whether if any speak not according to the Law and the Testimony it is not because there is no light in them Isa 8.20 Answ They that speak not according to the Law and the Testimony are turned from the light for the Law is light and the Testimony of Jesus is the spirit of prophecy 14. Qu. If all have the true light in them which leads to God why doth the Apostle say Ephes 5.8 Ye were sometimes darknesse but now are ye light in the Lord Answ The true light lighteth every man that cometh into the world He was in the world and the world knew him not but unto as many as received him unto them he gave power to become the sons of God and the light shined in the darknesse when the darkness comprehends it not but a time is witnessed that God commands the light to shine out of darknesse Qu. 15. Whether Christs ascending into heaven when he was taken up in a clond Acts 1.10 be meant that he ascended into the hearts of men Answ It is meant as it is spoken and the Saints have their conversation in heaven and are in Christ and Christ in them John 17. 16 Qu Whether his sitting at the right hand of God making intercession for the Saints be in the hearts of Saints or in heaven Answ The glorious God at whose right hand Christ sits fils heaven and earth and dwells in the Saints whose conversation is in heaven as the Scriptures witnesse 17 Query Whether the Scriptures do not make a reall distinction between Jesus Christ and the Spâ—…t John 16.13,14 Chap. 14.26 Chap. 5.39 Answ The Scriptures testifie that Christ is the Word and that the Father Word and Spirit are one 18 Query Whether God or the Spirit be at all called man or the Son of man the seed of David as Christ is and whether you own Christ to be indeed truly a man of flesh and blood as we are according to Heb. 2.14 Answ Christ is called the Son of Man and he saith I and the Father are one And unto us a Son is borne his name is the mighty God c. And unto the Son he saith Thy throne O God c. And the man Christ Jesus do we own and his flesh and blood do we witnesse which is meat indeed and drink indeed Yea him we own according to Heb. 2.14 but not as you are for he was perfect without spot without sin but ye are wicked your abhominations reigne are drawing Iniquity with cords of vanity Iniquity apparently written in your foreheads as by your own confession appears in Tiverton writing but in his mouth was found no guile Now the wicked think that God is like unto them but he will reprove them and set their sins in order before them 19 Qu. Why the Saints if perfest as you pretend were so much in the sense of sin and confession of it as we finde they were Ps 32.5 Isa 6.5 Rom. 7.24 25. Answ The Saints as they declared a sense of sin so also a purging healing and deliverance from sin as Isa David Paul and others whom the Scriptures witnesse and as they confessed so they forsook and found mercy 20 Qu. Whether a lowly self denying frame of the spirit sensible of finne and corruption and warring against it be not the frame of spirit that most of all becomes the Saints and is most approved of God in Scripture as Isa 57.15 Mat. 5.3 Rom 7.24,25 Answ We know that the Lord dwells with him that is of a contrite spirit and an humble heart and the poor in spirit are blessed and are approved of God even they and onely they that deny selfe daily but there is no peace to the wicked and they do not war against sin whose abhominations reign but they war against Christ who are drawing iniquity with cords of vanity 21 Query Whether this temper of spirit be found in you yea or nay Answ Yea lowly self-denying and truly poor For we suffer the losse of our
Scripture be fulfilled in you even to reject Jesus the Light of the World and choose a Murtherer joyne with any rather then children of Light How can it be otherwise seeing many of you are just fencing your selves against the Truth and not therewith content but are likewise what in you lyeth making bars and fences for those that you judge are weaker lest they should own it and not onely refusing to enter the Kingdome your selves but shutting it up against others Your zeale for God being turned against Truth in a great measure and nothing you account so dangerous and so much cry out against Even for this have teares been shed for you in secret your piety is now turned into policy complying with the world lest you should suffer by them Consider in the cool of the day what 's the difference between you and the vvorld Doe you not speak when you will and pray when you vvill go vvhen you vvill and come vvhen you vvill as the vvorlds Teachers do Dare any of you say you speak as the Oracles of God or as you are moved of the Holy Ghost and as the Spirit gives you utterance Even that which your eyes have seen your eares have heard and your hands have handled of the word of life Doe you not rather steale the words of the true Prophets Christ and the Apostles being strangers to their Life and enemies to that Spirit they were guided by and so run in your owne wills not knowing another to gird you and carrie you whether you would not crying peace to the wicked as the worlds Teachers do But woe is to the wicked and to them that draw iniquity with cords of vanity even now pronounced from the same Spirit as formerly it was and this shall stand in heaven against you all that live in it pleads for it and cry peace to it let your profession be what it will And therefore we perswade and beseech you to be reconciled to God Wash you make you clean put away from you the evill of your doings Cease to do evill learn to do well c. And this know by your owne power nor in your own wills you can never do it but you must believe in obey follow be guided and led by him who is the Light of the world and leads contrary to the will of man in which all sin is committed and so leads to do the will of another and they onely are happy that knowes him borne in them the first taken away and the second established So this we say to you There is no other name given under heaven by which men can be saved but the name of Jesus he that saves his people from their sins and preached himselfe the Light of the World He that reproves in secret for that which none can lay to your charge not onely for wicked actions but for idle and unprofitable words and vaine thoughts and blessed are all they vvho knovv him their guide and leader King and Lavv-giver and are vvholly subject to him they shall reigne vvith him upon Mount Sion and shall sing that nevv song vvhich none can sing but the Redeemed from the Earth He that hath an ear to heare let him heare So the vvay to true peace is through the svvord the vvay to life through death the vvay to obtaine mercie is through judgement the vvay to reign is to suffer vvith him and this must all vvitnesse in the particular all must know the living slain and the dead raised by the mighty power of God and such as have part in the first Resurrection on such the second death hath no power And therefore we warn you all in love to your souls that ye wander not abroad salvation must be witnessed at home or all is vain We further say as living witnesses for the Lord we now stand who have obtained mercy after long travail and cruell bondage under the oppressor wandring from Mountain to Hill and groaning under the burthen of corruption as we are perswaded some of you do Yea we could even have laid down our earthly tabernacle to have been rid of it but in all professions that we were the enemie carried us captive for vvhich vve vvept in secret and oft bevvailed our conditions and breathed for deliverance but knevv not hovv to obtain it sinking under the burthen vvithout hope of relief in this vvofull sad and lamentable estate vvhere vve long continued and had untill this day had not the Lord in his eternall love revealed his Son in us vvhom vve vvitnesse is mighty to save and on whom only salvation is laid even the light of the world he that shevved us sin and made manifest our conditions and oft times had called upon us to turn from the evill of our ways but vve knevv him not and as soon as vve believed that this was he not looking for another but gave up to be guided by him that discovered our lost estates the vvar vve soon vvitnessed betvveen Light and Darknesse the Lamb and the Dragon in the particular even such dayes as vve had not knovvn since the foundation of the world And this vve found the same that made manifest sin gave victory over it vve standing single in it adding nothing to it nor joyning any thing of our ovvn vvith it but let the Lord vvork his ovvn vvork and so dominion vve vvitness over those sins that we so long had groaned under and now we know Jesus a Saviour from sin and a Redeemer from iniquity glory to his name for ever and ever in whose saving health we now-rejoyce even with joy unspeakable which none can take from us And verily the desire of our souls is that ye may come to partake of this joy with us and the way how we came to it have we truly laid down before you and no other end have we in declaring this but our earnest desire of your eternal happinesse being pressed in spirit to it by the Lord who bears record to the truth of our hearts herein Oh that you could receive our testimonie yea the testimonie of the Lord by us Oh! that that eye might be opened in you which the God of this world hath blinded That you might know in this your day the things that belong to your peace before they be hid from your eyes and the day of your visitation passe over your heads For verily your leaders cause you to erre by their lyes and lightnesse and have cryed peace unto you when the sword of the Lord pierces to the very soule Oh! return return to him who is the Light of the world who is made manifest within who is the living bread which came down from heaven whose flesh is meat indeed and whose blood is drinke indeed and no longer seek your food in desolate places and hew unto your selves broken Cisterns that will hold no water For the Son of God is come and hath given us an understanding that we may know him that is true and we are in him And if you walke in darknesse and say you have fellowship with him ye lye and do not the truth but if you walk in the light as he is in the light we have fellowship one with another and the blood of Jesus Christ cleanseth from all sinne And therefore no longer wander abroad for the Kingdome of God is within you And say not in your selves who shall ascend up into heaven to bring Christ down to us For the word is nigh unto you even in the heart and in the mouth he that can receive it let him And now are vve clear in the sight of God concerning you whether you heare or forbear and though Israel be not gathered yet a good savour shall we be unto the Lord both in them that are saved and in them that perish Oh! slight not the counsel of the Lord unto you by those who sometime drunk of the Cup of fornication with you and since have drunk of the Cup of tribulation yea of the Lords indignation but now drinke of the cup of consolation and salvation and are well knovvn unto many of you by the names of Streat the 21 day of the fourth moneth 1658. John Pitman Jesper Batt THE END