to death for our offences and raised again for our justification In him as so considered God was manifest in the flesh justified in the spirit seen of Angels preached to the Gentiles beleeved on in the world and received up into glory And that this Scripture speaks of these great things of the mystery of godliness as done onely in that one person I propounded this consideration for one That the word that is immediately prefixed and especially applicable to the first clause is in the Preterperfectense or in the time past God was not God is he was manifest in the flesh yea the phrase of the last clause renders that as a thing also done and finished in the person spoken of He is received up into glory And surely In that person and in him only this is absolutely true God is in the nature of man even in the flesh in which he descended received up into glory not now receiving or to be received but now already received up into glory set down on the right hand of Majesty on the Throne of glory in the heavens Consider I pray you how suitable to this understanding of the last and first clauses is that which is affirmed of this person Heb. 9. 24 25 26. Christ is not entred into the holy places made with hands which are the figures of the true But into heaven it self now to appear in the presence of God for us nor yet that he should offer himself often as the former high Priests entred into the holy place every year with blood of others hee needeth not daily to offer up sacrifice for this he did once Heb. 7. 27 for then also must he often have suffered since the foundation of the world but now once in the last Ages of the world he hath appeared to put away sin by the sacrifice of himself even as it s appointed unto men once to dye so Christ was once offered not in many Ages or divers times but once in the last Ages when men were multiplied into many whereas they were but one when the ordinance of death passed on them yet in that one it passed on the whole kind so Christ was once offered to bear the sins of many even of all of that kind all men every of the nature he took then when they and their offences were multiplied into many he saith not to bear sins in many for then indeed he must often have suffered But now once he was offered in his own body even that so and then prepared him Chap. 10. 5-10 to bear the sins of many Then was God in Christ condemning sin in the flesh yea then and therein when one dyed not in but for all and rose again Then was God in Christ reconciling the world not imputing their trespasses to them but causing them to meet together on him 2 Cor. 5. 14. 15 19. with Isa 53. 6. Rom. 8. 3. 1 Pet. 2. 24. And raising him and giving him glory as the publick man that by and through him our faith and hope might be in God 1 Pet. 3. 18. and 1. 21. with these and that 1 Tim. 3. 16. compare that Joh. 13. 31 32. See how our Savior there directs us to the person in whom the time and works in which God was so manifested and glorified in the flesh and did straightway after the finishing of these works glorifie it in that person even then faith our Savior when Judas was gone out to betray him when he was presently to finish those works the Father gave him to do on earth yea his soul was already in trouble Joh. 12. 27. now saith he even in that his being made an offering for sin is the Son of Man glorified and the Father is glorified in him If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him Then and therein was the Son of man glorified in his being appointed and set as the surety in that publick place that by the grace of God he should tast death for every man he was therein said to be crowned with glory and honor above all other persons among Men or Angels for no man could redeem his Brother nor give to God a ransom for his soul the Redemption of the soul is more precious neither was there any other thing or person in Heaven or Earth that was counted worthy but this Holy One Herein was the Son of man glorified And so in Gods supporting him and carrying him through so great sufferings when all our sins met together on him Psal 40. 11 12 16 17. Heb. 5. 7 9. Likewise in Gods giving so glorious a testimony to him at his death Mat. 26. 50 54. And in his Resurrection from the dead This Jesus who was made of the seed of David according to the flesh was declared to be the Son of God with power according to the spirit of holiness Rom. 1. 3 4. In these things the Son of man was glorified and â—o the Father glorified in him in the exercise and agreement of all his holy and glorious Attributes his Wisdom Holiness Truth Mercy Goodness Power c. for manssalvation God was manifested in the flesh condemning sin and yet therein preparing Attonement and Propitiation for sinners and straight-way after the finishing of these works in his own body the father who glorified him in himself in his own Power Name and Glory declaring himself satisfied in and for what he delivered him raising him from the dead in which he was justified in the Spirit or according to the Spirit of Holiness did further and fully and perfectly glorifie him in the same body in receiving him up to glory and setting him on his own right hand in the Heavens far above all Principality and Power Might and Dominion and every name that is named not onely in this world but in that to come and hath put all things under his feet and gave him to be the head over all things to the Church which is his body the fulness of him then distinct from him in his personal body now raised and glorified yet they in that to be done in and upon them are the filling up or compleating of him in the ends and vertues of his cross who as so considered namely in the ends and vertues of his cross filleth all things as Ephes 3. 8 10 but he gave himself for hâ—s Church for all that through his grace to man-ward come in to him That he might wash them with the washing of water by the word that so he might in the issue present it to himself as he now presents it in himself before the Father a glorious Church without spot or wrinckle Eph 5. 25-27 and ch 1. 20 21 22 23. 1 Pot. 3. 22. Phil. 2. 6-11 Joh. 17. 1-5 Col. 2. 9. Read these Scriptures and compare them and see how they explicate and agree with the explication given of that 1 Tim. 3. 16. And after some little Discourse to this purpose demonstrating
in and with which he is certainly present See Act. 2. 16-36 c. And thence the Gospel called The power of God to salvation to every one that beleeveth yea his words which he spake unto those that yet received them not spirit and life Rom. 1. 16 17. Joh. 6. 63. And do not they then move us to listen to and receive another spirit that bring another Doctrine or Testimony and indeed of another Jesus as before and cry down the testimony of Jesus as declared in the Apostles Doctrine as letter and dead letter while in the mean time also they magnifie the words spoken by themselves as the words of the Eternal God and curse others for but calling their words into question while yet also they reproach them for desiring to have their faith in Christ regulated according to the testimony of Jesus so given by the Holy Ghost as aforesaid and the Preachers of that testimony as Preachers of letter and command them to throw it by and wait for some other immediate teaching And wherein you have done all this is clear in your Discourse and in Farnsworths Challenge and in this thy Letter throughout notwithstanding it was plainly told you what the affirms of the Ministry of the Gospel as committed to them in the very place abused by you to this purpose viz. 2 Cor. 3. that Ministry as so committed to them and delivered and left in record by them that as opposed to Moses Ministration or the Law as given by him to which yet he gives more honorable Titles than you can afford the Everlasting Gospel he calls that not a dead but a killing letter now that cannot kill that hath no life in it But this Ministry of the Gospel as committed to them which also was witnessed in the Law and Prophets this as opposed to the Law I say he calls the Ministration of the Spirit yea Spirit the Ministration of Righteousness of life and of glory whence it s called the Glorious Gospel 2 Cor. 4. 4. Now when this is slieghted and rejected as a dead letter and yet some inward light or spirit boasted of and propounded to be listned to and received that must needs be another spirit than that which is in and with that hearing of faith yea a contrary spirit such as is in and with such contrary and strange Doctrines as bring another Jesus a contrary Anointing And so I come farther and particularly to make good the last part of my charge 3 That thou bringest another Gospel than what the Apostles have preached and all true beleevers have from the beginning accepted which indeed is not another Gospel It affirms or brings us no glad tydings It is Gospel but in pretence only not in truth It is indeed another Doctrine or Message such as in which the Message they received of him and declared unto us is endeavoured to be perverted and abolished to which thou pretendest an immediate call and furniture from God in which thou excludest thy self from that prayer for blessing on their Ministration to the worlds end who through the Apostles word or doctrine beleeve on him But if thou wert an Angel immediately coming from heaven we are to hold thâ—e Accursed in this thy work And to make it appear That it is another Doctrine or Message and contrary to what they have preached and such as will not at all stand together with it let this Letter be viewed though thou hast expressed things darkly and subtilly that thou mightst winde out when thou shouldst see cause of fear thou couldst not manage it or that the endeavouring to manage it would spoyl thy design in discovering thee too grosly yet they that will not wilfully shut their eyes may discern in this Letter that thy Doctrine Message or pretended Gospel in the summe or issue and end of it is to preach down that person Jesus of Nazareth of the seed of David after the flesh and those works of our salvation wrought in his person in his Incarnation Death Resurrection and Ascension I say to preach him and those works as done in that one person down as types and shadows or figures of the true Christ which is to bee found in some other thing or works accomplished in many persons even so to preach down him and those works done in him that manifestation of God in the flesh in that one person as for us I say so to preach them down as the Apostles preached down Circumcision Temple and Sacrifices without It contents not thee to preach down the same things the Apostles preached down as figures c. but thou must preach down what they lifted up as the body the truth so to abide for ever thou must preach that down as types and figures too See if this be not clearly signified in thy Letter Where after thou hast charged us with denying Christ come in the flesh because we bore testimony against thy witness of Christ being come again since his Ascension or having appeared the second time in the flesh now glorified and without sin to salvation according to that promise Heb. 9. 28. which was more full in thy Discourse but full enough in thy Letter in which thou callest thy witness of Christs being come again since his Ascension thy confessing of the flesh of Christ yea as is signified in what follows of his flesh in thee for indeed that was thy witness as is also signified in thy Letter That Christ was come or had appeared again in the flesh since his Ascension and so the second time and without sin to salvation and all this accomplished in thee as before I say After thou hast charged us with denying Christ come in the flesh because wee witnessed him to be already come and his second coming to be waited for and did bear witness against this witness of thine forementioned And then also reproached us for not beleeving concerning this any farther than we can read in that which thou callest Letter To this thou addest What a Generation would we have been had we lived in the times of the Apostles who preached down Circumcision Temple and Sacrifices without such things as the Letter said should continue for ever yet they preached them down without and confirmed them within in Spirit which is the ground and bottome of all and in which all must end Dost thou not herein clearly signifie an acknowledgement that the summe or end of thy mission or message in thy confession of the flesh of Christ which we opposed was to preach down that person and those works wrought and finished in that person in his own body as distinct from every one of us and without us in our particular persons which the Apostles said should remain in the essence of the person and abiding vertue of the works in that person with the Father for ever even to preach him and them down as they preached down Circumcision Temple and Sacrifices without c. even as but another or farther
c. they all and not the unclean shall then together enter with him into the joy of their Lord where they shall dwell and walk for ever with the Lord in a high broad way where shall be no straitness nor occasion of stumbling yea the Lord himself shall be to them a place of broad Rivers and streams where shall go no Gally with Oares Isa 33. 20 21. Revel 21. 1 8. 25 27. 22. 1 14 15. Heb. 9. 28. 12 Qu. What that manifestation of the Spirit is which is given to every man to profit withall And whether there be any profit but by it And whether it be not of it self an infallible guide c. Ans To the First Part of this Query That manifestation of the Spirit spoken of 1 Cor. 12. 7. is of that one Spirit that being immeasurably received in the Nature of man in and by that one Person of the Son of God is sent forth in his influences of light and power unto men according to the measure of the gift of Christ and his manifestation is concerning Christ as the works are now finished in him and the Declaration of him come forth in the Gospel and so of the things of him and the Fathers glory in him by which he teacheth all things and leads into all truth as before is shewed Compare this 1 Cor. 12. 7. 11. with Ephes 4. 7 11. Joh. 16. 13 14. some distinct understanding of which testimony of the Spirit concerning Christ for some profitable opening or usefulness of it to others is given to every hearty beleeving receiver of it The other parts of this Query are in his former Queries and sufficiently answered before 13 Qu. What and where that Worship of God in the Spirit is truly c. And whether any can worship in Spirit and in Truth but those that are born of the Spirit And whether he that is born of the Spirit needeth any other guide c. And whether such Worships hath not been and are now differing from all other And therefore hated Ans Here are five Queries in one To the first wee answer That Worship of God in Spirit and Truth mentioned Joh. 4. 23 24. is that worship of him that is in the light and power of and according to the Spirits testimony concerning Jesus as now come forth in the Gospel and so in Christ Jesus who is the Truth And this called worshipping in spirit and in truth as opposed both to the Samaritans worship which was never right but in and according to the wisdom of the flesh and so in a false way and also as opposed to the Jewish worship which sometimes was right while yet it was in and through that killing letter of the Law to which the Ministration of the Spirit the Gospel as now come forth is opposed 2 Cor. 3. and also in and through the Types and Shadows of the Law to which Jesus Christ the Body and truth of them is opposed Col. 2. 17. Joh. 1. 17. This sence of the Spirit and Truth in which God is to be worshipped is confirmed in other Scriptures for the Spirit See Rev. 19. 10. The Angel admonishing John not to worship him but God instructs him thus The testimony of Jesus and not any Messenger that brings it is the spirit of Prophecy in which God is now to be worshipped for the truth See Phil. 3. 3. we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus the Truth and have no confidence in the flesh c. And so our Saviour interprets the true Worship Joh. 5. 22 23 24. The Father judgeth no man but hath committed all judgement to the Son that all men should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father that sent him And to let us know who it is that indeed honours the Son and so the Father that sent him it follows hee that heareth my Word which also is the word or testimony of him that sent him concerning him Joh. 7. 16. 14. 23 24. 1 Joh. 5. 9-12 13. And so beleeveth on him that sent me c. like to this is that Joh. 12. 44. 49. and that two-fold Rule for the trial of Spirits before spoken to 1 Joh. 4. 1-6 They then that magnifie or glorifie the Word of the Lord as declared in the Apostles Doctrin as Act. 13. 48. and according to it beleeve and rejoyce in Christ Jesus and so in the Father are the true worshippers To the Second part of the Query we answer That as it is true that no man speaking by the Spirit of God renders Jesus in his Person or works done in his own Body for sinners execrable or undesirable so likewise is it true that no man can truly say confess or acknowledge Jesus as the Christ in his Doctrin or Worship but by the Spirit of the Lord 1 Cor. 12. 3. and whosoever beleeveth that Jesus is the Christ he is therein and thereto bornof God 1 Joh. 5. 1. Joh. 1. 12. 13. the other parts of the Query as much as is needful are answered before 14 Qu. What and where that light is Joh. 1. 9. that being come into the World is the condemnation of all that are in darkness c. And whether it be not the condemnation of all the World that beleeve not in it And whether there be any other condemnation c. Ans In this Query is also a confusion of many Queries and after the first part of it something first taken for granted and then propounded as a Query we shall briefly answer it thus 1 Not John the Baptist but Jesus that was of Nazareth the supposed Son of Joseph that was conceived of the Holy Ghost in the wombe of the Virgin Mary born in Bethlehem of Iudea in the days of Augustus Caesar c. even that word that was then and so made Flesh and came and dwelt amongst men and not any other thing or person who through sufferings is now entred into glory That I say and no other Person or thing is The true light that lightneth every man that cometh into the world Joh. 1. 8 9. 14. 15-18 41. 45. 8. 12. 12. 44 45 46. Acts 4. 10 11 12. 2 The Text saith not This light is the condemnation of all or any that are in darkness but this is the condemnation That light is come into the World and men loved darkness rather than light because their deeds were evil Their loving darkness rather than light when the light comes unto them and not the coming of the light to them is the condemning sin and that which makes other sins condemnable as also Ioh. 15. 22. 24. Zach. 5. 1-4 3 This light personally is received by the Father in the Heavens Act 3. 20. but in his influences virtually and Spiritually among men and dwelling in them in whom he dwelleth by faith Ephes 1. 17. 2 Cor. 4. 6. Ephes 3. 17-19 15
by working the same things over again in our persons that were wrought and finished for us in the Person of Christ not by making us bear our sins in our own souls and bodies that with our stripes we might be healed not by giving his Son again to dye in us for our sins and in us to rise from the dead for our Justification to ascend into the Heavens and sit on the right hand of God for besides that those were such works as could not be accomplished in our persons so also they were finished in his not to bee iterated But the knowledge of the truth and goodness of them given in the testimony of Jesus and of these Works as wrought and finished in him and the infinite and abiding vertue of them with the Father for us that so in beleeving in him we might finde the Word or Testimony of him through the Spirit effectually working the Works of God in us Neither Secondly doth he give the revelation of these things now immediately as to the first Apostles nor in such manner as to the Prophets of old but now mediately through their Word and by the evidence and demonstration of the Spirit therein So Timothy and all secondary Ministers then and since received their Word their Knowledge and furniture in the things of Christ In the conclusion of this Discourse I desired that if any would reason about the things they had heard by way of opposition or otherwise it might be without confusion and in such order that the people might understand what was spoken to what opposed or contended for and what was said on both sides And to this purpose I told them I thought it would be convenient to digest the sum of what had been into some few Questions to be discussed viz. what the Essence of Christ is whether something essentially in many Persons or one Person distinct from all other Persons and if one Person granted then concerning his Works whether Christ did bear our sins in his own Personal Body only as the propitiatory Sacrifice or Sin offering or so also in the bodies or souls of others And so whether in the works done in his own Body in his abasement and exaltation there was and so remaineth in him in our Nature with the Father in the Heavens by means thereof the only and abiding vertue for the taking away of sin or is the vertue for that also chiefly or at all originally in some other work or works done in other persons and about his second appearing and the glory then to be revealed whether that be to be waited for by all Beleevers in this corruptible state of the World all the time of their Mortality or made in or to any in this day and concerning the manner of Gods teaching these things and our learning them of him whether it be by having the same things wrought or accomplished over again in us that was in Christs Person as set forth to be the Propitiation or by receiving the testimony of him in the demonstration of the Spirit and of power and if so how that whether mediately through the Apostles word or immediately as they The Quakers being come in sâ—on after the beginning of this Discourse To this James Naylor answered That there were two things that I had uttered in Discourse which he denied which when I had made good or if I could not acknowledged my self a Lyar they would proceed to the Questions the two things were 1 That God was not manifest in the flesh of the Saints 2 That Timothy had not the same testimony that Paul had what answer I then gave may be seen in what follows in my Answer to their Charges and to James's Letter but when I shewed how he falsified my sayings he called me Lyar c. such Language was ordinary from them And so pretending want of satisfaction and doing what he could to â—inder the people from receiving satisfaction as to these things he kept off from the Questions propounded till one of them viz. Rich. Farnsworth began a set speech concerning himself which he continued about an hour at the conclusion of which I was desiâ—ous to minde the people of the evil and contrariety to the Gospel of some of the things spoken by him that they might so mark as to eschew as Rom. 16. 17. but as soon as I began for but by the way calling his Discourse a witness of or concerning himself I had presently himself and two or three more upon me bidding me stop my mouth Hee abhorred self which yet also was but his own witness concerning himself one of them charged me with opposing or blaspheming the words of the eternal God spoken by that man yet at last I got liberty to shew his abuse of some Scriptures as in the following Discourse then it being afternoon about an hour and my self and some others having rid ten miles that morning before the Meeting Mr. Wray dâ—sired us to break off for an hour to refresh our selves and likewise that we might meet at the publick place afterward for more conveniency of roome his House being too straight for the Company he likewise invited James Naylor and his Companions to stay Dinner which whether any of them accepted I know not but divers of them grosly abused him for desiring an hours Respite yet said nothing against meeting at the publick place whether soon after we went and many people but they came not at us but sent us word when we had been there some time that they would â—ot coâ—â— there and at our return from thence that if we would meet them in some place in the Street or in a Yard where they appointed they would farther reason with us which we judged unreasonable and thereforâ— refused yet Mr. Wray invited them to come again to his House either that night or next day but they refused and returned a scornful answer That night they sent me Papers as in the following relation and with the last sent also a Challenge by their Messenger to give them a meeting at a Town a Mile off next day which though an unreasonable Demand considering what freedom they had and might have where we were and with what scorn they had refused it and also that on theâ—r refusal of that Mr. Wray had proffered them that if they would appoint a place at such a distance next day we should mâ—et them and then they refused that also saying They knew not whether the Spirit might lead them that night and it is very probable they hoped we would not have come at their Challenge yet going that way we did call on them next day and then had a more full revelation of the spirit of Antichrist in them from J. N. than the day before who in answer to some such questions as fore-mentioned said That as Christ bore sins in that his own Body that dyed at Jerusalem so hee had born sins in his Body too and so that his first appearing to
trespasses yea the carnal mind is 〈◊〉 to God it is not subject to the Law of God â—â—ither indeed can be so that they that are in the flesh cannot please God Rom. 8. 7 8. The minde or conscience of the unbeleever is so wholly defiâ—ed that while he looks into it and stubbornly follows the dictates of it against the light and power of Gods grace coming to him and striving with him through Jesus Christ he is to every good work reprobate of no judgement light or discerning Tit. 1. 15 16. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindness of their heart by the dictates of which being swayed walking in the vanity of their mind or conscience they are more hardened and made insensible to the gracieus and spiritual instructions and reproofs of God in the Gospel of his Son they are so wholly lost dead and darkness it self yea so unclean and poluted in soul and body that they are altogether uncapable of having any work wrought in or by them in which satisfaction may bee made for their sin or they may be rendred acceptable This I say is plainly discovered in that Doctrin that tell us of the Grace of God bringing Salvation to all men as already wrought for them in and by Christ for if men had not been wholly strangers to or had not been utterly empty of all by which they might have been helped or if there had been any help in man God would have sparâ—â— his own Son and not have delivered him up for us all if Righteousness could have been had any other way then Christ dyed in vain yea this Doctrin that tells us of the Grace of God bringing this Salvation in Christ unto all men in the discoveries and saving tendencies and operations of it saith yet more namely That no man hath in him as of him that Light Spirit or Wisdom in the inward parts by which he may get in the knowledge of what is done for him in Christ or apply it to himself it is truè there is a spirit in man but it is as a Candle wholly out as to things pertaining to life and godliness and it is the inspiration of the Almighty not the stirring up something in it that puts light to it that giveth it understanding and otherwise then as so lighted by the Lord it doth not truly search or discover the hidden parts of the belly compare Job 32. 8 Prov. 20. 27. with Psal 18 28. Job 35. 10 11 38. 36. nor while abiding in his Natural state is there any such wisdom or capacity or spirit so as received by or lodging in him as are to bee his Teacher and Rule Rom. 1. 19. 21. 28. neither is there in them any light knowledge or understanding to make them sensible of their Idolatry and wickedness they not lâ—king to retain his knowledge inspired in the means 〈◊〉 spirit is infaduated Isa 44. 18 19 â—â— with Rom 1. 19 29. and so the lightâ— or spirit naturally in them or while stubbornly abiding in their Natural state and condition received by and lodging in them to which if they be directed to turn the eye inward to look to the light or spirit in them they will and must needs immediately turn it is by the Judgement of the holy Spirit darkness it self Joh. 1. 5. the spirit of the World and of Sathan 1 Cor. 2. 12. and though it is true that the true light is in the testimony of â—esus or of Gods goodness that is in and through him through all means shining in and to the dark and darkned hearts of men even of such men while the day of Gods grace and patience is towards them and that so as it might be received it would in such coming enlighten the darknes and strengthen to receive it yet the darkness receives it not and so though the Word be nigh them in their hearts that it might be yet it is not received by them in their hearts or dwelling there as a light or principle to direct them while so abiding in their Natural state and condition or in their unbeleaf or rebellion against the Word or Testimony in and with which the light spirit or power comes to them which is no further received by or dwelling in any man than that word in and with which it is is received by or dwelling in him From which consideration that Grace of God that brings Salvation to all men instructs them not to look into themselves or to any light or spirit in them for direction but unto Jesus in that demonstration of him and strength to behold him brought to them in Gods lifting up the Son of Man before them as Moses lifted up the Serpent in the Wilderness now to seek the Lord while he may be found and in the light and strength of the Lord in his reproofs brought them to turn from and for sake their own ways and thoughts Isa 45. 22. with Joh. 3. 14 15. Isa 55. 6 7. with Prov. 3. 23. not to lean to their own understanding but to deny themselves and become fools that they may learn wisdom not of their own spirit but of him This Doctrin that so rightly discovers the weakness emptiness and corruption of man as before doth therein manifest their counselling every man to turn the eye inward to look unto the light in them c. To be the same with or like unto the directing men to seek to them that peep and mutter and to them that have Familiar Spirits and therefore of Sathan and not of God who directs us to seek to God and that in his own light power and way as given forth to us To the Law to the Testimony if they speak not according to that word it is because there is no light in them yea even beleevers in whom the testimony of Christ being received the Spirit of Christ therein and there with is so received and dwelling in them and so Christ in that Word or testimony of him dwelling in their hearts by faith yet there is in them another Law minde disposition inclination or spirit though in the minde judgement or spirit of the Beleever in a sence dethroned yet not wholly outed but remaining and warring in the members where it is at hand and nearest present with me saith the Apostle Rom. 7. 21. 23. so as it may be first in advising or prompting in any case or matter so that if the Beleever should indifferently turn his eye into himself for counsell and direction he may also be led to walk in the flesh in the carnall minde and so as other Gentiles in the vanity of their minde whence those instructions and admonitions Rom. 8. 5. 13. Ephes 4. 17. surely that Doctrin of the kindness and pity of God our Saviour to manward bringing Salvation in and by Jesus Christ is so far from administring foundation for such corrupt principles that it
discovers the vanity and falseness of their foundation and overthrows it doubtless were wee more acquainted with it and skilful in it we should neither desire nor need any other weapons than that faithful Word to stop the mouthes of these as well as other gain sayers as we have opportunity But having this occasion let me a little minde thee good Reader what principles have indeed administred foundation and opened the gap for such spurious and ungodly apprehensions or imaginations as fore-mentioned 1 This Principle That the Letter of the Scripture is not Scripture or thus That the minde or meaning of the Holy Ghost is not expressed in his words according to the natural import and signification of them no not in things main and fundamental and so in all other things that it may be discerned in the words or records left comparing Spiritual things with Spiritual and things hard and circumstantial with things plain and fundamental as we are therein directed but that the mind or meaning of the Holy Ghost is to be found out and determined by some other spirit This principle hath administred foundation or opened the gap for Popery and also for mens denyâ—ing the Grace of God to manward bringing Salvation to all men in and by Jesus Christ and it administers as good foundation or opens the like gap for all other corrupt principles for take away the Word of the Lord as declared by the Pen of the Scribe and what wisdom is in them yea they do all agree in this fixt great Tradition and rudiment of the World That the letter of the Scripture as they call it or the words as written and left on record are not the faithful expressions of the minde and meaning of the Holy Ghost only they differ in determining what shall give the sence The Papists say the Pope or Counsel The opposers of the good of all men not much unlike them say the late Fathers of the Church and they must bee such as they will account so too or learned men of the times And these that follow after differ not much they say it must bee some spirit of or in them which they suppose to bee infallible As much ground for the one as for the other and so for taking away one part of the Word of the Lord by one as there was for taking away another part by another yea their bottome-Principle is one 2 Another Principle that hath laid or is properly the foundation of such corrupt Imaginations as before is that the eternall purpose and decree of God is the absolute cause of mens sin reprobation and destruction This properly makes sin no sin or nothing sinfull but all mens actions and ends of God and also takes away the equity of his Judgement against them which commit such things and so leads to vain and ungodly Imaginations of no Resurrection or Judgement to come And 3 That which naturally flowes from both the forementioned is That God dissembles with men or pretends that which is not really in his heart when hee offers most men grace in the Gospel and swears he hath no pleasure in their death but that they turn and live This layes the foundation for men even as they would bee like God to dissemble with others and in pursuance of some worldly or Antichristian design to pretend Hamility Mortification Zeal Holiness c while in their hearts they judge no Act or practice to bee evill or sinfull in it self unlesse to him that judgeth it so but as it may hinder that their design secretly pursued Yea 4 That which I conceive hath also done its part among the rest in opening the gap to such unclean spirits is an Imagination that is secretly crept into the minds of and pleaded for by some truly gracious viz. That men may while they are yet in this mort all body and accumbred with the law of sin the carnal mind yet warring in the Members and against the law of the Beleevers mind though in the mind or spirit of the Beleever in a sence dethroned yet so as it is leading them captive still as Rom. 7. 21. 23. And also in the midst of so many subtill and powerfull Adversaries That yet I say in this time of their temptation and weaknesse They may have already so attained and bee already so perfect as that from such time or degree of attainment It is for ever impossible for them in listening to any spirit to bee corrupted from the simplicity in Christ or so to bee drawn away with any errours of the wicked as to fall from their own stedfastnesse or to fall away as Heb. 6. 6. 4. 11. which Imagination not only exalteth it self against the plain Import of these Scriptures Phil. 3. 12 13 14. 2 Cor. 11. 3. 2 Pet. 3. 17. with Heb. 6. 4 5 6. chap. 4. 11. Mark 13. 35 36 37. with many others But as wee have said also opens the gap for any manner of ungodly and unclean spirit by moving the entertainers of it as soon as ever they can conclude themselves to have so attained to forsake or let slip out of their hearts the fear of the Almighty by which they should bee kept from departing from him and presumptuonsly venture upon the listning to and parleying with any evill spirit or way propounded at least if under good pretences yea this Imagination that whether they hear his vayce and follow him or do hear and follow a stranger they cannot fall or perish It hinders them from beleeving or discerning that they are back slidden or fallen when indeed they are so And so from receiving timely admonition while it being but in part they might be recovered Prov. 14. 16. 28. 14 yea this likewise further prepares them for such spirits as wee have dealt with in the following discourse It requiring but a little addition to make up their Devillish Doctrin of perfection yea 5 And lastly All those Principles or apprehensions in which men are directed to have their rejoycing and consolation originally in some gracious frames or quallifications wrought in them or some works of Righteousnesse done by them and not in the Person or works of Christ in his own body for them which Principles are too much retained by many that in words acknowledge him though in these their works they deny him these Principles I say have opened the gap for such spirits which come very suitable to their proper lust and way and seem not at first so to maligne the person and works of Christ but rather to hold the acknowledgement of them though as of things not relative to the ground of their Faith and hope nor as being the matter of their rejoycing and fountain of their teaching in which they agree well enough so that people thus principled as aforesaid have little or nothing really to turn from that they may joyn with what is first commended to them by such spirits only some opinions that were irrellative to the
That the only true God upholds by his power in those things by all that knows him and his power and I dare trust him and do in obedience to the Lord upon this proffer challenge any Manifestarians so called or the highest notionary Priest or other Priest or Bapist Dipper or Sprinkler with outward water in Lincolnshire or in any part of England Do not call this a temptation nor a boasting for it is not fleshly but if you will try your spirit and God this way try him and whether Spirit and God doth thus uphold without the help of man c. let him be acknowledged to be the Lord That Spirit 2 Cor. 3. 17. and the only true God And that which fails let him be accounted the God of the world that blinds the minds of people which beleeve not lest the light of the glorious Gospel of Christ which is the Image of God should shine unto them 2 Cor. 4. and 3. and 4. verses And for that Spirit of darkness that puffs them up with vain glory priâ—â— and conceits And if the said Manifestarians c. so called refuse to do according to this which is here written from the Spirit of the Lord let them cease their vain contentions and fleshly boastings and fleshly disputings also of others mens words and let them cease their preaching in their wills whereby they seek their own glory And come down thou that in thy brain-knowledge art exalted and sit in the dust and submit to that of God in thy conscience I command and charge thee in the presence of the Lord as thou wilt answer it before him lest for thy Disobedience and Rebellion the Lord meet thee as a Bear bereaved of her Whelps and tear thee to peeces and none be able to deliver thee out of his hands This way which is before made known will not appear fleshly but clear contrary to the flesh and the fleshly man yet though it do the spiritual man that witnesseth with the Spirits Ministers or the Ministers of Christ and of God did approve themselves in wayes contrary to the world both in much patience and also in afflictions and in necessities and in distresses and in stripes and imprisonments in tumults in labors in watchings and in fastings c. They therein approved themselves as the Ministers of God 2 Cor. 6. 4 5. c. And this way will be contrary to the world for the world never did so neither can the worlds nature indure it now Then it will be miraculous and so a miracle of Grace and the gracious working of the Divine power of God to uphold and furnish therein To this expressed and expresly send me your Answer with speed either to Thomas Killams at Balbie or to Edward Muglinstons at Swanington in Leicesteshire or else cease your boasting lay down your crown of vain-glory and fall under the judgement of the just and bend your necks under the yoke Let that in the conscience me answer and flesh be thou silent hereafter Written from the Spirit of the Lord in and by the servant of the Lord and also witnessed with my hand who am known to the world by the name Richard Farnsworth The latter end of the third month 55 For the chiefest of those called Manifestarians in or about Boston and Lyan These are to be delivered with care The Answer to the Challenge by Tho. Moor. THough I know not any called Manifestarians nor what manner of persons they apply that name too nor take my self at all included in their Challenge by any of those names inserted yet the Paper being sent to me lest they be wise in their own conceit or take occasion from our silence to glory before the weak and for others good I shall give this brief Answer 1 In their expressions to try our Gods whether Spirit and God bee the true one c. They intimately acknowledge that they do not own or worship the same God that I did confess before them which indeed I beleeve though they then endeavoured to hide it from the people 2 I thank God I am not wavering in my thoughts whether That God That Lord That Spirit which I then confessed be the only true and living God for though there be That are called Gods whether in heaven or in earth as there be gods many and lords many yet to us that through his Grace have been helped in any measure truly to know him that is true to behold him and injoy union with him by faith in his Son There is but one God the Father of whom are all things and one Lord Jesus Christ by whom are all things and we by him and one Spirit of God proceeding from Father and Son All others are Idols which we are to keep our selves from 1 Cor. 8. 5 6. 1 Joh. 5. 20 21. and not to listen to any spirit that shall move us to inquire after any other God save the Lord Deut. 12. 30. c. and 13. 1 3. Matth. 24. 23 26. Luke 17. 23 24. and Chap. 21. 8. with 1 Joh. 5. 20 21. That is is the true God and eternal life that did appear and was manifested in that one person of God and man which was a man approved of God among them that yet received him not Act. 2. 22. and so the Kingdome of heaven was said to bee among them while he was with them in person and personal Ministration and so also in them in the spiritual influences thereof striving and working in and with them for acceptance the word being made nigh them in the preaching of it Luke 17. 20 21. Rom. 10. 6 8. c. which person in whom only the fulness of the God-head dwels bodily was after to be taken from them personally And then even his Disciples should desire to see one of his dayes namely that of his second Appearing and should not see it until they and we that look for him shall injoy it together Luke 17. 22 23. ult Then shall he swallow up death in victory and wipe away all tears and take away the rebuke of his people In that day it shall he said Lo this is our God and we have waited for him we will be glad and rejoyce in his salvation Isa 25. 7 8 9. For who is God save the Lord and who is a Rock save our God 2 Sam. 22. 32. Therefore I shall wholly refuse any Challenge on these termes To try our Gods c. 3 The things they require are contrary to what the Lord requireth of us by which also I know they were not thereto moved of the Lord as they pretend 1 They require me to follow or go with them where they shall bee led for two weeks together c. Whereas wee are only to follow the Lamb whithersoever he goes which cannot stand with such an ingagement to follow any other spirit whither he may bee led c. yea we are expresly admonished To mark such as cause divisions contrary to the
but took it in writing as matter of accusation against me shewing what Generation you are of such as ever sought accusation against the Son of God where hee is manifest to salvation but who are ignorant of his salvation could never bear the confession of his name And when I confessed the flesh of Christ your carnal reason stormed at it like the blind Jews saying How could I have his flesh in me which one of you after confessed too when he saw the letter declared of it so that further than your carnal reason can read in the lâ—tter You will not beleeve what a Generation would you have been had you lived in the times of the Apostles who preached down Circumcision Temple and Sacrifices without such things as the letter said should continue for ever yet they preached them down without and confirmed them within in spirit which is the ground and bottom of all and in which all must end And that the word which became flesh which is ascended they knew to be the Bread of life which they broke and fed on who was their Rule and Mediator But the ground of your Faith is seen and what testimony you bear who say The Scripture is the absolute rule and medium of Faith as thou Thomas Moore didst before the people And when I asked thee if God could not give Faith without it then thou wast forced to deny what thou hadst said But such Doctrine as this thou makest people beleeve who are ignorant and not able to try thy spirit Oh shame with thy preaching If the Scripture be the absolute Rule and medium then Christ is not the absolute Rule unless thou say the Scripture is Christ And thus thou not knowing Christ to rule thee thou settest the letter in his stead for the Rule of Faith But of Abrahams Faith thou are not nor knows it who had an absolute Rule before the Scripture was But this Doctrine excludes all from faith who have not the letter so thou that art a Minister of the Letter preachest another Rule and Faith than ever any of Christs Ministers preached who preached the Word and Faith in the heart of them to whom they preached and Christ in them who is the absolute Rule and ground of Faith and the Law written in their hearts and the Spirit of Truth their rule and guide into all truth and the light in their hearts which gave them the knowledge of God and his glory which never was known by the letter without and Christ saith the Kingdom of God is within you which the Pharisees durst not deny Rom. 10. 8. Hebr. 8. 10 11. Joh. 16. 13. 2 Cor. 4. 6. Luk. 17. 20 21. But thou art more brazened against the truth and wouldest exclude God out of his Kingdom and perswade all thou canst not to look for him within but without lo here lo there But Christ saith Go not forth to such Teachers and thou art found to be one of those he forewarned of and in that work he foretold of which is against him and with the same spirit thou art seen to be an enemy to his Appearance who is the eternal life of his people which is not without the knowledge of God in his Temple for death reigns in the creature where God is not present and this word of Reconciliation thou withstands and all that are led by thee will have cause to curse thee when it is too late and time is spent to no purpose and the day of visitation passed over And from the immediate call which I witness wherewith I am called I do testifie against thy false Doctrine who denies That any have been immediately called since Christ ascended onely those who saw him bodily upon earth and when I instanced Paul thou saidst he saw Christ personally with his bodily eyes when he was called And when I said then must he be come personally again since he ascended then thou saidst Paul was in Heaven and saw him there with bodily eyes when the Scripture saith he was fallen to the earth and saw no man with his bodily eyes being blind three days and such confused stuff thou utteredst forth to uphold thy lyes wherewith thou keepest blind people in Babylon but with the light thou art comprehended thy ground root off-spring and end praised be our Redeemer for ever and in thy paper thou tellest of his seeing Christ after the same manner the other Apostles did Then must it either be bodily upon earth or the other went bodily into Heaven to be called both which are yet unproved by plain Scripture And thy implying is no ground for me to beleeve that which I know is alye and here thou art found preaching another Gospel which no plain Scripture will warrant and all that know God in them sees thee acoursed and thy Antichristian Doctrine who denys the Father and the Son and fellowship with them who hath spoken to his people in all ages and does at this day where the â—ar is circumcised but the serpents seed could never hear him whose ears are open to that wisdom yet canst thou not be content to speak thy own condition but in thy busie mind wouldst exclude others and this is thy work to shut up the Kingdom and deceive the Nations that are without but we are entered and the Elect is witnessed which cannot be deceived and we know him that is in us and we in him onely they who will not own the light such are made to be deceived and over such onely hast thou dominion for a season But thy time is coming to an end that makes thy rage great And thou are forced to utter what testimony thou bearest such as none of Christs ever preached That God is not known in his people Is this thy word of Reconciliation and to what must they be reconciled if not to God And how must they all be taught of God if they must never hear his voyce more but thy Ministry begets not such children nor such sheep thou knows not but opposes who have seen him and heard him such thou callest false witnesses so thou appearest to be a witness to that which thou hast never seen and many such witnesses there are in the Nation who preach up separation instead of reconciliation which pains might be spared amongst them you preach to all having that by nature but that the Devil fears his Kingdom which is onely upholden by ignorance of God in his people whose eyes are blinded but whose eyes are open and have seen him bear witness of him and what we have seen and heard we declare against all false witnesses who have nought but by hear-say from others who have eyes and see not ears and hear not a heart that doth not understand who knows not the spiritual man his eyes and ears and so judge of God to be like themselves as thy companion did say That God had neither eye nor ear nor heart and thus with your carnal imaginations you will judge of
the eternal God A nest of blasphemers who are blind and deaf and would make God like you read the Scriptures yee blind guides if ever any gave the like testimony of God as you do against you do I bear testimony who knows the eyes of the Lord to be over the righteous and his ears open to their prayers but the imaginations of the wicked grieve him at the heart 1 Pet. 3. 12. Gen. 6. 5. 6. And thy false doctrine I deny who said There is something which is not of God which teacheth to deny sin and to prove it thou saidst something teacheth to deny sin and establish self-righteousness where thou shewest thy sottishness who wouldst make people beleeve That to set up a greater evil by denying a lesser is a denying of sin this is thy own teaching and practise but we know that which teacheth to deny one sin teacheth to deny all sin and this is of God alone but that which teacheth to set up self-righteousness denys not sin but establisheth it as that which taught thee to leave some gross evils without that thou the better mayst be beleeved when thou denyest the Kingdom of God within and the knowledge of God in his Saints for the Devil knows its in vain for drunkards swearers c. to preach this Doctrine yet doth not this teach to deny sin but to deny God and set up darkness in his seat and this is spiritual wickedness in heavenly places which is sin above all others and thou that sayest thou hast not the same call the Apostles had nor the same testimony hast thy call from anoâ—her whom thou never saw and bears the testimony of Antichrist against such as have seen Christ and withstands his appearance in his Saints and art of that spirit who denies Christ come in the flesh and that is the spirit of Antichrist which ever withstood his appearance in his people and would divide him from his body and shut God out of his Kâ—ngdome Now do not say this is railing as you use to do for it is truth as many can witness and much more of thy false Tenents which may be declared against in word or writing which those two dayes thou uttered before many witnesses as opportunity served Also consider if thou dealt like a Christian in slandering us with Burglary and breaking into the house when we was sent for many miles to give you a meeting as far as I know aâ— your desires and I had free liberty to come into the house from the owner with all other friends nor did we resist his commands in departing though we were unwilling to leave the work so much desired by the people And this can John Wray witness against thee if he will however the thing is true in the sight of God and we are free from Burglary or breaking his house but out of envy wouldst thou cast this upon us as that in thy consciâ—nce shall one day witnâ—ss though now through subtilty and disobedience thou bee seared and blinded and wouldst blind others also But blessed be Israels ligâ—t by which we see thee and all the blind leaders who undertake in their own wills and for self ends to lead to him they never saw nor heard J. N. The Answer by Tho. Moor Jun. IAmes Naylor I expected before this a direct Answer in writing to the Paper sent thee which also you told me and others you had finished and when you had taken a copy of it it should be sent but by a letter received from thee sincâ— perceive your mind is altered it seems the spirit by which you are immediaâ—ely guided sometimes puts you upon that which on better considerations you refuse to obey him in Till I have your answer to that I might reasonably have waved this yet lest I should not have such another occasion from you to deal plainly with you I return this Answer to thy Letter Not he that commendeth himself is approved but whom the Lord commendeth And the Lord commendeth not but bears testimony against that man and will in due time cut him off he so persisting that loveth and maketh a lye Rev. 22 15. either in openly or privily slandering his neighbour Psal 101. 5. 7 8. and 50. 19. 22. and 52. or in preaching another Jesus which the Apostles have not preached moving us to listen to or receive another spirit which we have not received in the hearing of faith or another Gospel which we have not accepted nor the Apostles which have spoken to us in the name of the Lord delivered whether they do this by Word or Spirit or letter as from them perverting the Gospel of Christ to introduce another Doctrine as 2 Cor. 11. 1-4 Gal. 2. 2 Thes 2. 2. And wherein thou hast done both these in thy letter I shall declare whether thou wilt hear or forbear as I am admonished and strengthned of God according to that Ezek. 2. 4 5 6 7. Jâ—r 23. 28 29 c. Rev. 22. 10 11 12 to the end First Thou hast loved and made these lyes and slanders of me and others and after conviction of the most of them to be such yet persistest to manage them 1 That I deny God in his Saints 2 That I deny Christ being in them mentioned Col. 1. 27. 2 Cor. 13. 5. to be Gods being in them 3 That I said Paul was in heaven When he saw the person of Christ 4 That God is not known in his people 5 That I said I had not the same testimony the Apostles had 6 That I charged you with Burglary and breaking into the house 7 That any of my companions should say That God had neither eyes nor ears nor heart 8 That Mr. Wray commanded you to depart his hâ—use with divers more as That I was forced by thee to deny what I had said about the Scriptures and other such slanders almost in every mention of any thing as my sayings in thy lâ—tter And that thou mayest acknowledge these to be falsities and slanders of thy own loving and making if thy conscience bee not wholly seared which I almost fear it is I shall revive something to remembrance that will so manifest it First to the first and fourth of these slanders I shall speak together Thou well knowest if thou knowest any thing as to this That there was nothing said by me of that nature or to that purpose That God is noâ— in his Saints or not known in his people but the contrary even in that â—â—â—â— of the Discourse thou didst take the occasion of thy slande from 〈…〉 opening of that Scripture 1 Tim. 3 16. that which I said was this 〈…〉 this purpose That this Scripture did speak concerning Christ and of these things as done and true in his person only In him That word made flesh in that one personal body prepared for him the only immediately begotten Son of God in the womb of a Virgin as in that his own body in our nature he was delivered
type shadow or figure that so thou mayest confirm thy imagination of something within as the truth Is not this plain in thy comparing our opposing thy witness forementioned and not beleeving concerning the flesh of Christ farther or otherwise than wee read in the Apostles writings with such opposition of the Apostles preaching down Circumcision Temple and Sacrifices without c. in their day Yea its farther plain in that thou sayest The confirming them within in spirit is the ground and bottome of all and that in which all must end In whâ—ch word All thou hast evidently reference not only to the things last mentioned But to the things first mentioned also concerning the flesh of Christ about which was our contest and so thy witness is That the confirming them within us in spirit is not only the ground bottome and end of all those types and shadows of the Law Concerning which neither is thy witness true For Christ is the end of the Law for Righteousness even to every one that beleeveth Rom. 10. 4. yea in the works done and finished in his own body He is the body the prime and main thing figured in all the types and shadows of the Law But also of the personal appearance of Christ and the works done in and by that one person in his own body and the mention of his second appearing the confirming these â— things within us in some imagination or operation wrought or found in us saith Thy witness is the ground and bottome of all and that in which all must end Now if this be not another Gospel or Doctrine than what the Apostles preached and in this Letter so acknowledged too let the considerate Reader judge Yet I shall also here add a word or two to make it farther appear That this thy Message or Doctrine is not another manner of or farther revelation of the same thing or such as in which the things they said should come are declared as fulfilled even so as they said they should be as the Apostles Message or Doctrine as added to and following the Prophets was But so absolutely another Doctrine and contrary to what they have preached that the truth of them both cannot stand together as the things written by the Prophets and Apostles did seeing the Apostles said nothing but what the Prophets did say should come to pass who signified beforehand of the sufferings of Christ and of the glory that should follow The righteousness of God as its now come forth in Christ was so witnessed to in the Law and Prophets that the Apostles Doctrine was but a farther revelation of the same mystery of God in Christ before witnessed and according to what the Prophets had before said should come more fully opening and in all things confirming them Rom. 3. 21. Act. 26. 22 23. 1 Pâ—t 1. 10 11. But this Doctrine in which Gods being manifested in the flesh in that one person and the works done in his own body for us is preached down as they preached down the outward Circumcision Temple and Sacrifices as being but a farther type shadow or figure of the truth it self and that to be found in something else is so far from agreeing with the Apostles Doctrine or witnessing what the Apostles said should come so as therein to confirm their word as they did the Prophets that it wholly contradicteth and blasphemeth both and cannot be in the least measure granted but the truth of theirs is therein denyed For they have in their revelation of the Mystery told us That that Jesus of Nazareth and no other thing or person was the eternal word that was in the beginning with God and was God by whom all things were made and in whom in all Ages was life and his life was the light of men even hee to whom John witnessed that was not John but another person distinct from John and all other persons who was in those dayes made flesh by a work of new creation in the womb of a Virgin and so came into the world in the nature of man and dwelt amongst men in that his own personal body and they his Disciples then in that personal converse they injoyed with him on earth did behold his glory as the glory of the only begotten of the Father there is not another thing or person among men or Angels that is the immediately begotten Son of God the Father and him as so made flesh and in that body delivered to death for our offences and raised again for our justification they did behold and witness to be infinitly full of grace and truth as the fountain for all others and as the truth and body of all types figures and shadows of the Law Yea farther That they in receiving that word and testimony which himself began to preach and which they received immediately from him and fully after his Ascension they had therein received of his fulness in respect of the ministration or revelation of him to be given to mortal men And grace for grace A plaâ—n and full ministration or revelation of the grace of God in and by Jesus Christ to receive grace through whereas our Fathers before though saved by grace yet received that grace through a ministration of works For the law came by Moses but grace and truth by Jesus Christ c. read Joh. 1 1-18-29-40-45 c. The former things were indeed shadows and so they were alwayes signified to be but Christ is the body Col. 2. 17. And what ever is said in the Law and the Prophets of their continuing for ever I mean those typical Sacrifices and Ordinances It appears plainly signified even in those Scriptures of the Prophets if they be compared that in the things themselves that were types and figures of the true and as they were so they were only to continue for ever as Ordinances among them in their Generations till the Seed should come that was promised before that Law was given and in him the truth end and fulfilling of them was to remain for ever and ever The Law was added because of transgrèssion till the Seed fore promised should come Gal. 3. 19. and did in the whole and every part of iâ— shadow out and witness good things to come lead to a better righteousness and hope than was to be attained in or by it and that only to be found in Christ that was to come in the nature of man who is the end of the Law for Righteousness He is the body truth and end of all those former things that indeed were shadows and so was witnessed and directed to by them Rom. 3. 21. Heb. 9. and 10. So that the Law Prophets and Apostles do all agree and with one mouth witness declare and confirm him to be The He the Son of God the Savior of the world in whom onely dwels the fulness of the Godhead bodily In all which former witnesses and latter manifestations of his power and coming they have not made known
in respect of the Declarations but in respect of the declarers also as Isa. 40. There is a clear Prophecy of the Fore-runner and of his work and message vers 3-8 Then in the following verses of the more full coming forth of the glorious Gospel by Jesus Christ and his Apostles So Isa. 44 26. He shall confirm the word of his Servant and perform the councel of his Messengers with apt allusion to which see Heb. 2 â— speaking of the great salvation he saith which began to be preached by the Lord himself who is that servant Isa 42. 1. and was confirmed by them that heard him which were his Messengers or Apostles for obedience to the faith among all Nations Rom. 1. 5. So Isa 8. speaking Prophetically of the first Personal Appearing of the Messiah both in that Chapter and Chap. 7. 14. and how therein he should be born of a Virgin c. And then be also a Stone of stumbling and Rock of offence to both houses of Israel as he was in that his Appearing coming in such a despicable manner as they looked not for With reference to that time he saith the testimony of him should be bound up among his Disciples the Law or Doctrine sealed and confirmed among them and so by them and in their records to us all Nations â—ince as appears in that with reference to that testimony and doctrine so bound up and sealed among them he by and by admonisheth us To the Law and to the Testimonie with every spirit if they speak not according to that Word it is because there is no light in them And it farther appears it is to be applied to his immediate Disciples in his personal ministration and to those that were immediately begotten by him and received their message and furniture immediately from him in that concerning himself and them together he saith Behold I and the children which God hath given me are for signs and wonders in Israel which in like expreâ—â—ions is peculiarly applied to those Apostles that peculiarly and immediately was given him out of the world for children Job 17. 6 8 18. and 21. 5. And so he and they together in their ministration and records left and setforth as it were men appointed to death For they are made a spectacle to the world to Anâ—els to men c. 1 Cor. 49. Likewise other where they are prophesied of as to the Nation or Family of which they should proceed even of the Jews that should bâ—ing the last and fullest revelation of the Gospel unto all Nations That they should be of the Tabernacles of David that should be reared up among the Gentiles Amos 9. 11. with Act. 15. 13. c. That Saviors should come upon mount Sion to judge the mount of Esau Obad. last So saith our Saviour also Salvation is of the Jews the Gospel came intirely and wholly out from them and was by them brought to the Gentiles 1 Tim. 3. 16. nor are we to listen to or wait for any new or farther revelation to be given forth in the time of this mortality or from the Gentiles for the word of the Lord came not nor cometh first or immediately from them but to them only 1 Cor. 14. 36 37. And that these Scriptures of the Prophets written aforetime and commandments of the Apostles of our Lord and Saviour are the infallible and things contained in the Scriptures may use this as an argument but themselves destroy the validity of it for they cannot see the streightness and agreement of his words but set them together by the ears and being unlearned and unstable in the great things of his Doctrine do necessarily pervert things hard to be understood and mangle the word of God to their own destruction Isa 28. 12 13. 2 Pet. 3. 16. But the word of God is true from the beginning and demonstrates its excellency of truth rightness and harmony from the original of it the testimony of Jesus which is the Spirit of Prophesie and every one of his righteous judgements indureth for eveâ— He that beleeveth shall neither make haste nor be ashamed Psal 119. 160. Isa 28. 16. with 1 Pet. 2. 6 7. 2 All things standing and continuing to this day according to the Ordinances therein set them Psal 119. 89 90 91. 3 Their perfect and acute declaring the end from the beginning as in their several times they have come and do come to pass Isa 46 9 10. with Chap. 41. 22 23. and 43. 12. Joh. 16. 4. with Chap. 14. 25 26. 2. Pet. 1. 12 13. to the end with Chap. 3. 1 2 3. 1 Tim. 4. 1. Matth. 24. 25. We might have demonstrated the truth and validity of these Arguments in divers instances to each of them but it would make this work too tedious I am ready by Gods grace to do it when it shall bee required by any I might also have mentioned many more secondary Arguments of like import which God himself useth for confirming and strengthning the beleever and furnishing him to stop the mouths of gain-sayers with that faithful word but I forbear In these Scriptures of truth God hath written to us excellent things in counsels and knowledge that he might make us know the certainty of the words of truth that our trust may be in the Lord according to them and that we may have them to answer all sent to us with Prov. 22 17-21 In them hath he made known the mystery of his will the whole counsel of God that is to be or may be revealed unto mortal men even in those Scriptures that Timothy had been instructed into and known from his youth 2 Tim. 3. 15 16 17. Eph. 1. 9. Act. 20. 27. Rom. 16 25 26. But then also 3 For bringing this teaching of God contained in these books near unto us in a way suitable to our need and weakness God hath provided another â—xpedient namely By giving gifts to men in the hearty beleef of his testimony and receiving the love of it so as to save them though yet they are of like passions and infirmities with others yet therein furnished them with such gifts as may be for the profit of others to every one of those that are in any measure truly or throughly reconciled to God by Jesus Christ is given grace some gracious gift for the benefit of others the manifestation of the Spirit is given to every one of them even some distinct understanding of the Spirits testimony concerning Christ so as they are helped to discern and know what God hath given them in Christ and this for the profit of others that they may each according to his measure be useful one to another and to others through the Spirit in administring some gift for teaching opening or stirring up in the Grace of God Jesus Christ now being ascended on high And having received all immeasurable fulness of gifts in the man and for men that in or through the dispensation of them men might be prepared
for habitations of God He hath given these gifts to men some Apostles some Prophets some Evangelists some Pastors and Teachers to perfect or furnish the Saints for the work of their Ministry for the edifying of the body of Christ till we all come in the unity of the faith and knowledge of the Son God unto a perfect man c. Psal 68. 18. Ephes 4. 7-11 c. 1 Cor. 12. 7. c. And so the Apostle Peter said of that which they spake and others heard that that was of those gifts which Christ had received on the right hand of his Father and did then shed forth Act. 2. 16. 33. Though the gifts be divers yet all given by that one and the self-same Spirit that lifts up and glorifies Christ according to the faithful record 1 Cor. 12. Rom. 12. Yea all those gifts distributed and set in the Church since the first Apostles who also opened the Prophets and were last in respect of that their peculiar Office or work of giving another manner of and fuller revelation of the Gospel than had been given before and that for obedience to the faith among all Nations for his name I say all gifts distributed and given unto beleevers since who through their word beleeve they are for the comparing and opening Scriptures or shewing the things of Jesus Christ to others by and according to them and to what is written and already revealed in them The holy Scriptures especially as now compleated since the dispensation of the fulness of times came forth by the Apostles being able to make wise to salvation though faith which is in Christ Jesus c. And throughly to furnish the beleever to all his service in exercise of those gifts he hath received from God for the profit of others Thirdly We come now to consider how or wherein any may be said to deny the Alone sufficiency of Gods teaching surely that may be seen in the forâ—er considerations 1 That they deny the Alone sufficiency of Gods teaching that either deny the Lord that bought them or acknowledge and confess him not according to the testimony God hath given of him Do not lift him up â—â— magnifie him in his Cross with the ends and vertues thereof as declared in the Apostles Doctrine as the ground and foundation of all Faith and Hope the matter of our song the fountain of all our teaching do not acknowledge that vision of God in Christ to be indeed as now revealed The Vision of all visions and sufficient in the light and power of God in and with it to teach and open all Doctrine and lead into all Truth I say such do therein deny the Alone sufficiency of Gods teaching that being as before the summary matter of his teaching and the way of his teaching all things and leading into all truth 2 They that deny slight or throw by the holy Scriptures either in their authority or clearness certainty agreement truth or sufficiency as not being able to make wise to salvation through faith which is in Christ Jesus and throughly to furnish the man of God to all his service c. as before without some additional helps of mens learning or art or without the imaginations of their own spirit or some other spirit than what is in and with them to give the meaning and lead to the use of them they that come not up to those sound words as delivered by them that have spoken to us in the name of the Lord in which the righteousness of God is revealed from Faith to Faith as it is written They to whom the pen of the Scribe is in vain for opening and interpreting the mind or meaning of the Holy Ghost what wisdom is in them surely they have therein rejected the word of the Lord while they render that as a dead letter and so vain and empty fallible and uncertain without the addition of their gloss or fancy which they have not seen heard or met with in that word of the truth of the Gospel And therefore not by the Spirit Jerem. 8. 8 9. Col. 2. 18. 3 They also that dispise and slight as fleshly and of man the Instruments and Means of Gods appointing the Posts or Pillars of his setting up for these his teachings to be conveyed and brought near unto us in or by and for us to waite upon him in Prov. 8. 34. 9. 3. Zach. 7. 9-12 2 Tim. 4. 1-5 They despise not man but God who hath also given us of his holy Spirit 1 Thes 4. 2. 8. They are sensual what spirituality soever they pretend not having the Spirit Jude 19. 1 Joh. 2. 18 19. Hebr. 10. 24 25. And of this sort I fear they are that had a hand in the forementioned Queries But hoping some of them may not yet be given up to Delusion and however for the benefit of those that desired it and of others I shall yet adde something farther in Answer to the Queries many of them being answered in this already said 1 Query What and where that New Jerusalem is which John saw â—â—â—â— down from heaven c Rev. 21. Answ 1 It appears not yet come down in or unto you for you profess yet to be travelling with pain and grief of heart and bowels yerning for the miseries others are like in your apprehensions to fall into And that Christ might be formed in them But though such pity pain and grief towards objects in misery or in evill wayes leading to it as you pretend be in truth in the hearts of such as indeed love the Lord Jesus Christ and hold fast his name and grace therein in the time of this mortality yet in that New Jerusalem when come down from heaven there shall be no more crying pain nor tears they shall be all wiped away All former miseries and occasions of weeping shall be forgotten Isa 25. 6 7 8 9. Rev. 21. 4. They shall even rejoyce when they see the smoke of their torment rise up for ever whom before they pitied Rev. 19. 2 3-7 with Chap. 14. 2 3 10 11. 2 But for farther Answer It is not yet come down from God out of heaven unto any It is yet as our life is hid with Christ in God when Christ who is our life shall appear then shall we appear with him and be like him in glory That it is not yet come down from God out of heaven though beleevers by faith do come unto it in and through the Gospel especially as now come forth Heb. 12. 22. This appears 1 In that it s shewed in the vision then to come when he makes new heavens and new earth and all things new Rev. 21. 1-5 which are things that he will make not hath made Isa 66. 22. And which all beleevers in this corruptible state of the world all the time of their mortality are yet looking and waiting for 2 Pet. 3. 12 13 14. Tit. 2. 12 13. Phil. 3. 21. 1 Thess 1. 10. Isa 25.
had seen Christ That he the said Moor never saw Christ as Paul did That the benefit that Drunkards have by Christ is that they injoy that drink wherewith they are drunk That there is something which is not of God which teacheth the creature to deny sin The Answer to the aforesaid charges sent them the same evening by Thomas Moor. 1. THat God is not manifest in the Creature I never said But that God was not manifested in the flesh in a full and absolute sense in any natural son of Adam in the time of this mortality nor so as he was manifested in that person the onely begotten Son of God that is now received up into glory in the nature of man in that one body 2. To the next Charge that which I said was That Timothy did not receive his word nor so his furniture to his service in the Gospel immediately from the person of Christ as the first Apostles but mediately through their word and by the evidence and demonstration of the Spirit therein and for proof of this I brought that 2 Tim. 1. 14 15. and 2. 1 2. and 1 Tim 4. 14. And so all others for blessing on whose ministration our Savior prayes besides those first Apostles that immediately received their word from him are thus distinguished Joh. 17. 20. Them also which shall beleeve on me through their word 3. That Timothy had not the same Testimony as the Apostles had I said not nor delivered any thing in like expressions nor do I understand by his expressions what he means or would fasten upon me If he mean that he had not the same that they had I disown it if he mean that he received it not in the same manner it is spoken to and Answered before 4. That Paul was strengthened with his bodily eyes to behold the person of Christ after his ascention To this I desire this be considered which I then propounded though it could not be heard Act. 9. 7. 8. And the men which journyed with him stood speechless hearing a voyce but seeing no man and Saul arose from the earth and when his eyes were opened he saw no man Do not the verses together imply That immediately before his falling at least in that light shining about him he did see the glorified Body in the Heavens which might occasion his falling to the Earth even the man Christ Jesus from whom the voyce came whom they saw not at all that were with him though they heard a voyce especially if we compare it with that 1 Cor. 15. 8. where after he had said He was seen of James then of all the Apostles he adds And last of all he was seen of me also as of one born out of due time I desire in the fear of God This may be considered was he born out of due time to enjoy a spiritual appearance or discovery of him or was he the last to whom he so appeared yea is it not plain that he appeared to him last of all in the same manner as he had done to the other before I stretch not my words in the same manner further than to a personal appearance or visible demonstration of his person And do they not say That their eyes had seen that their hands had handled of that word of life in such a sense as Beleevers since had not seen compare 1 Joh. 1. 1 2. with 1 Pet. 1. 8. Joh. 20. 19. Whence Paul to prove himself an Apostle saith Have I not seen the Lord 1 Cor. 9. 1. 5. That Naylor was a false witness in saying that he had seen Christ To this I Answer That Naylor would not suffer me to speak out what I was about to say as to that and other things all will bear me witness yet I suppose I at first said and I am sure did after explicate my saying thus That if he had said he had seen Christ as Paul did in the same manner or I might say also received the word in the same manner immediately from the person of Christ which was the thing reasoned about then he was a false witness For they were the Apostles last in that respect 1 Cor. 4. 9. Paul the last of them to whom he so appeared as before 1 Cor. 15. 8. That he might have seen Christ after another manner of demonstration which in this immediate Revelation was not wanting but more abundant to them also I will not deny yea that he yet in some sense and at this time might through the Spirits demonstration of him in his words for many see and hate as those Joh. 15. 24 6. That I never saw Christ in the same manner that Paul and the rest of the Apostles did with their bodily eyes I own yet not having so seen I desire to love him even that person and to wait for his second appearing as those 1 Pet. 1. 3 7 8. 1 Thes 1. 9 10. 7. That the benefit Drunkards have by Christ iâ— That they enjoy that drink with which they are drunk That that is the benefit I said not â—â—â— one of the benefits And they injoy many more and all to a saving 〈◊〉 and not to abuse them which is the thing that makes them 〈◊〉 〈◊〉 their condemnation great in abusing such benefits which as then more fully explicated was the answer given to their Queerying What benefits Drunkards had by Christ 8 That every thing that teaches to deny sin is not the true light many false principles and lights teach to deny many sins as that which teaches to establish a righteousness of a mans own yea the wisdom of the flesh teacheth to deny many lusts of the flesh And having thus fully answered I desire him to Answer and Prove 1 That God is manifested in his flesh and how 2 That no wicked man hath any benefit by Christ nor any man till he can witness Christ in him 3 Whether the Writings of the Prophets and Apostles be a dead letter 4 Whether Christ be any thing that beareth our sins in us as the propitiation yea or no Which things if he asserted not let others witness The Answer to one of the fore-mentioned Charges as it was writ and left for them the next day ON review of their Paper next day I find another Charge which truly I slipt over unawares in my answer to it the last night viz. That the Scriptures are the absolute Rule and medium of Faith To this I answer viz. That which I said to this I am sure was with this clause According to which it is begotten and regulated which I suppose they wittingly leave out for it was oft urged on their cavilling at it And for proof and demonstration of the sense of what I affirmed as to that I propounded that Job 7. 38. He that beleeveth on me as the Scripture hath said And that Act. 10. 43. To him give all the Prophets witness that through his name whosoever beleeveth in him c. I had then spoken
evils as drunkenness swearing c. Surely therein he acknowledgeth that such spiritual wickedness teacheth to deny some sins unless he mean That those gross evills of drunkenness swearing c. bee no sins I am indeed ready to suppose them to be of that number that judge no act or practise as Drunkenness Swearing Adultery c. to be in it self sinful but to him that judgeth it so or not otherwise sinful in them than it is open gross and so scandalous and striking against their being satisfied in their spiritual Covetousness and Adultery in beguiling unstable souls of which their minds are full as 2 Pet. 2 14. For it is a shame to speak of those things that are done and allowed by some of them in secret as Eph. 5 12. But if this be his meaning That drunkenness Sweaâ—ing c. are not in themselves sins or sinful as is fully signified in his expressions in the said letter where he saith That which taught me to leave some gross evils without c. and after mentions drunkenness and swearing yet doth it not therein teach to deny sin but to deny God c. I say if this be his meaning why doth he call them evils and gross evils too if no sins or sinful I leave him with his Contradictions But 2 The Holy Ghost instructeth us That all evil or unrighteousness is sin 1 Joh. 5. 17. For sin is the transgression of the Law 1 Joh. 3 4. so that by the Law which saith Thou shalt not lust c. is the knowledge of sin Rom 7. 7. and 3. 19 20. 1 Tim. 1. 9 10. And yet also that touching the righteousness which is in the Law Paul was blameless while yet he had not received the true light but was a furious enemy to Jesus Christ Phil. 3. 6. As the Jews whose zeal was yet a zeal of God though not according to knowledge as Rom. 10. 2. And against many sins even such sins as for which The wraâ—h of God comes upon the children of Disobedience as Adultery Joh. 8. 4 5. and abuse of the creatures in Drunkenness and Gluttony as appears in their false charging our Saviour with such things Matth. 11. 19. yea they were men much for fasting mortification and holiness Matth. 9. 14. Luke 18. 11. Joh. â— 18. And so were the false Apostles and teachers that came among the Christians after Col. 2. 16. 18. 21 23. 2 Cor. 11. and yet thereto moved and guided by that false light or principle and spirit in them which indeed was darkness and did therein pursue such ends as the establishing a righteousness of their own and sometimes also that they might appear to men to be just temperate holy c. in pursuance of which end they were also more in appearance than in truth and large in their boastings proclaiming every man his own goodness yea sometimes as in the last mentioned chiefly they herein pursued this as the main end in and with the former That they might the more powerfully insinuate themselves into the minds of such as were going right on their way to the corrupting them from the simplicity that is in Jesus destroying their faith and hope in Christ beguiling them of their reward c. This the end of their walking Phil. 3. 18 19. 2 Cor. 11. and of their voluntary humility and neglecting of the body c. Col. 2. 18. 23. yet many of the things they denied and abstained from from such principles and to such ends were sins and sinful and many of the works they did and pressed others too in themselves good Whence our Saviour saith to his Disciples All that they namely as sitting in Moses seat and urging the things required in the Law and admonishing of the evils reproved in it bid you observe that observe and do but after their works do not for two Reasons First They say and do not Secondly The works they do in which is signified They also do something good and commendable and abstain from some evils though short of their sayings but even that which they do is to an evil end yet as to their apprehension and according to the judgement of others that can judge but according to outward appearance they many of them have attained perfection in the denying and mortifying of not some but all sins some things they do from such false principles deny and abstain from that are indeed sins and sinful and those may be done to many of them in their account and apprehensions all sins or at least they are not sensesible of those greater sins they live in and glory off as appears also in these spirits we have to do with Observe what follows Richard Farnsworths Challenge word for word as it was sent to me the said Tho. Moore by one of their own party on the foresaid Evening of the last of May as soon as I had returned Answer to to their Charges as before MOved of the Lord to write this to the chiefest of those called by the name of Manifestarians in and about Boston and Lyn That if they will grant to this which is hereafter laid down we will try our God these wayes as the servant of the Lord tryed Baals Prophets and their God by sacrifice without fire c. So I am freely willing made by the Lord o try and prove your proudboasting spirit by these particulars as is hereafter propounded and expressed First That the chiefest of you grant to go abroad with me where I shall be led to preach the word for two weeks together Secondly That you and I eat no food as outward bread and flesh nor any outward victualling provided by any man or creature for that time nor drink either Beer Ale or Wine nor partake of any other outward thing except a little spring water and that neither you nor I look upon any book all that time seen with a visible eye Thirdly That for two weeks time we have meetings every day or every other day one week for the first amongst those called Manifestarians and others as the Lord shall please and I be permitted amongst them to speak the word of the Lord and each other day he that joyns with me herein to speak also and he shall permitted be if he dare say and by the Spirit of truth affirm that he hath any thing to speak immediately from the mouth of the Lord He shall I say be then permitted to speak one day as I do another or part of each one week amongst those called Manifestarians and others that the Lord shall lead unto and no outward help neither meat drink nor book as aforesaid and another week amongst those that the world scornfully calleth by the nick-name of Quakers And lastly That for the two weeks time he part not from me day nor night that he receive no more outward help than I do And this way of tryal I have freely from the Lord expressed And then it must be acknowledged after all this
doctrine which we have learned in the word of the truth of the Gospel compare Rom. 16 17. with Col. 1. 5. and 1 Cor. 15. 1 4. and to avoid them for they that are such serve not our Lord Jesus Christ but their own belly their lust will or spirit or the light in them which is darkness what ever it be if it spring not from the person of Christ as declared in the Gospel who is even so the true light they magnifie not Jesus but themselves in the internal or external operations of their own spirits And by good words and fair speeches deceive the hearts of the simple under pretence and shew of godliness they deny the power and root of godliness are the enemies to the Cross of Christ his personal sufferings and the only vertuousness of them for the taking away our sin and the love and glory of God as appearing in that face of him This they seek to undermine and sleight under pretence of magaifying Christ in them glorying therein in that which is their shame their internal proof of the mystery of iniquity with power and signs and with all dâ—ceiveableness of unrighteousness in them that perish from the faith for in them only it hath efficacie Phil. 3. 17 18. 2 Thess 2. 9 10 11. from such I say we are streightly admonished of the Lord To turn away 2 Tim. 3. 5. If any man love not the Lord Jesus Christ let him be Anathema Maranatha 1 Cor. 16. 22. If any pretend to acknowledge Christ and yet lift not up praise not magnifie not above all and unto and for all things pertaining to life and godliness the Son of man Jesus Christ as now already come in the flesh and through sufferings entred into glory for us as the only ground and foundation of our faith and matter of our rejoycing and song to others and fountain of our teaching that is that spirit of Antichrist not to be followed it s indeed not only against Christ but his most pernicious enemy being a contrary Anointing from which we are to flye at least as soon as we perceive it in any as Prov. 14. 7. Go from the presence of a foolish man when thou perceivest not in him the lips of knowledge which I oft after hearing some of their Discourse declared and as I could get liberty thus demonstrated I perceived not to be in them but the lip of a contrary Anointing and yet they are tempting me to follow after them a company and go with them night and day though they know such are my apprehensions concerning them Now whether it be right in the sight of God that I shal obey God or them in thâ—â— let others judge yea I wil in the strength of Gods grace observe the directions of the great Shepherd when any shall say Lo here or lo there is Christ either in this form of Church or State-government or in this order or as these in the secret chambers in some internal operations as found and accomplished in them in such manner as we cannot discern it unless wee lay aside all that knowledge of God in Christ we have received through and according to his word as fleshly â—o go after them appearing the second time without sin unto salvation and accomplishing that rest and hope of glory and perfection now in and upon them which we through the Spirit wait for to be revealed in the Resurrection of the dead when we shall all be gathered together to it which and more to that purpose was Naylors and Farnsworths witness concerning themselves we are I say expresly admonâ—shed then not to go after such and that for this reason in which we are fortified against their juggling That the coming of the Son of man that day of his second appearing in the glory of his Father and with his holy Angels should certainly be as the lightning from the one end of the heaven to the other at once accomplished to them altogether and visible to every eye even to those that shall weep and wail because of it Matth. 24. 26 27. Luke 17. 22 23 24. Rev. 1. 7. Therefore if a Prophet or Dreamer of dreams should tell us of a sign or a wonder and that also should come to pass as we know Antichrist shall come with signs and wonders in the latter dayes to move us to turn aside from following the Lord or to inquire after another God or to take us off from our waiting for his Son from heaven whom he hath raised from the dead we will not hearken to them nor go in company with such wicked men as Deut. 13. 1 2 3. and 28. 14. Psal 1. 1 2 3. 2 They require me to eat no food c. Whereas our Saviour bids his Disciples even those great Apostles who were to give forth the last and fullest Revelation of the Gospel for obedience to the faith among all Nations which was in that first publication of it to be confirmed with Miracles by them also even then when he gives them power in his Name to heal the sick c. yet then he bids them twice together eat and drink such things as they give and set before them among whom they went preaching Luke 10. 7 8. And the Apostle Paul tells Timothy They are Doctrines of Devils that command to abstain from meats which God hath created to be received and that with thanksgiving of them that beleeve and know the truth c. 1 Tim. 4. 3. I shall therefore answer them as our Saviour doth the Devil in a like case It is written thou shalt not tempt the Lord thy God 3 They require me to lay aside all books c. the holy Scriptures not excepted Whereas the Holy Ghost tells us he hath therefore written to us excellent things that so our trust may be in the Lord and we may have those words as written and left in record for and to us to answer all that are sent to us Prov. 22. 17. 21. and commends to us the example of a better Preacher than any of them in this That he sought out acceptable safe profitable and plain words for the people and in his search found That which was written was upright words of truth Eccles 12. 10 11. and renders it as part of the character of a godly man he exerciseth himself in the Law or doctrine of the Lord both day and night Psal 1. 2. yea the same holy Spirit commands Timothy to give attendance to reading to exhortation to doctrine to meditate on and give himself wholly to these things and in so doing study to shew himself approved a workman that needs not be ashamed 1 Tim. 4. and 2. 15. But these spirits lay their commands upon us not so much as to look on them in the Records left us in Books neither night nor day A notable peece of policy For if they can but keep us from going to the Law and to the Testimony with their internal light or power they
boast of we may the easilier be mistaken in it and lead to follow those that peep and mutter as Is 8. 18. 20. That tell a vision out of their own heart and not out of the mouth of the Lord Jer. 23. 16. 31. Eze. 13. 2 3. and yet say He saith That think to make Gods people forget his name by their Dreames which they tell every one to his brother or neighbour But how do they say We are wise and the Law of the Lord is with us or in us when as lo in this it appears the making of it is in vain to them The pen of the Scribe is in vain Jer. 8. 8. 4 They prohibit me to speak the word of God unless I dare insolently boast that I have any thing to speak immediately I suppose hee means unless I have that thing immediately which I would speak and doth not mean that I should so have iâ— as to speak it immediately too for they themselves speak not immediately but use their tongues when they say He saith as Jer. 23. 31. but against that their meaning I am strengthned and admonished by God in those instructions to Timothy Hold fast the form of sound words which thou hast heard of me c. And yet been also assured of by the Holy Ghost mediately in that hearing of faith â—â— Tim. 1 13 14. and 3. 14 15. The things thou hast heard of meâ— among many witnesses The same commit thou to faithful men who shall be able to teach others also Chap. 2. 2. And professeth to be filled with joy when he calls to remembrance the unfeigned faith in him which dwelt first in his Grandmother then in his Mother by whom he was educated from a Child in the knowledge of the holy Scriptures which are able to make him wise to salvation through faith which is in Christ Jesus And thereupon also puts him in remembrance to stir up the gift of God that was in him mediately by the putting on of his hands c. 2 Tim. 1 5 6 7 8. with chap. 3. 14 15. like to that 1 Tim. 4. 14. Neglect not the gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery yea our Saviour prays for blessings on their Ministration to the worlds end and onely on theirs besides the first Apostles that received their word immediately from himself I say besides them only on theirs that through their word or doctrine should beleeve on him And by these I know he was not moved to this challenge by the Spirit of the true God God in Christ not onely the nature and end of the challenge being to try our Gods but also all the things required in it being so contrary to all his instructions and requirings whose Kingdom is not divided against it self God is one But that one onely true God that hath revealed himself in his Son so that he that seeth the Son in and according to the testimony God hath given of him he therein and so far seeth the Father Joh. 12 44 46. in whose face God hath shined in our hearts the light of the knowledge of his glory He that is our God and according to our weak measure hath been acknowledged by us is not their God or Rock themselves in this paper being witnesses as Deut. 32. 31. Tho. Moor jun. Written from Bullingbrook 7 June 1655. POSTSCRIPT ELias way of trying Baal c. we need not for trying and discovering them because God who in sundry manners spake in times past to the Fathers by the Prophets hath now spoken to us in these last daies by his Son c. And we ought to give earnest heed to the things we have heard which have been spoken by the Lord himself and confirmed by them that heard him God having born them witness with signs miracles c. which were the first and full publishers of that last Dispensation nothing more is to be added or altered therefore no sign to be looked for for thâ— the confirmation of that so confirmed onely the sign of the Prophet Jonas the cross of Christ and the demonstration of the Spirit in and with it left for continuance to the worlds end others signs and wonders for confirmation of what he speaks onely the spirit of Antichrist shall come with in these last daies but we are not to follow them for if they have Moses and the Prophets and will not hear them neither will they beleeve if one should rise from the dead To that of the Apostles approving themselves in necessities and fastings c. it appears they were not wilful or voluntary fastings or macerating of their bodies as in those false spirits Col. 2. 18 23. in which they so approved themselves for then they had been no necessities but such as necessarily came on them for the Gospel sake or in following after the Spirit There is in this copy of the Answer a little abbreviation in the relation of Naylors witness concerning himself as also in the explication of Luk. 17. 22 23 c. of what was sent them because the same things are more fully spoken to in the Answer to James Naylors Letter which follows James Naylors Letter as it was sent about the Country open and came to me about the latter end of June 1655 Verbatim For Thomas Moor. BY the indwelling of God and in his presence I do bear testimony against thy Antichristian Doctrine preached by thee Thomas Moor before many people which I did then bear witness against whilst I had liberty of the place and do still before all men That thou art out of the Doctrine of Christ and his Faith who deniest God in his Saints which is the promise of God and of Christ and that which the Apostles preached and witnessed to and exhorted to wait for which thou pleadedst against and wouldst bring Paul for thy proof who never preached such a Doctrine after he knew God but said Know you not that your bodies are the Temples of the living God as he hath said I will dwel in you and walk in you and you are the Temple of God and the Temple of God is holy which Temple you are and if any defile this Temple him will God destory 2 Cor. 6. 16. Joh. 14. 20. 1 Cor. 3. 16 17. c. and 6. 19 20 And Christ in us the hope of glory and Christ in you except ye be reprobates Which thou saidst was not God in us plainly shewing thou never knew him nor see him for who hath seen the Son hath seen the Father also and he that hath them not hath not life so death speak in thee who deniest the living God and the Lord that bought thee and that is the spirit of Antichrist who denies Christ to be come in the flesh as thou didst and many more of thy Disciples who when I witnessed him come again since his Ascension without sin to salvation you could not receive it
that Scripture to speak of the manifestation of God in that one person and not in divers in and through whom onely the Fathers goodness and glory is preached and the preaching of it in the Gospel now fully made known from the Jews to the Gentiles in and through whom truly and onely the Father is beleeved on in the world John 12. 44 45 46. Rom. 1. 16 17 19. and 2. 4. with Act. 4. 10 11 12. and 17. 24-31 I say after this I added that indeed it could not properly be said That in a ful or absolute sense God was or is manifested in the flesh of any natural Son of Adam in the time of this mortality nor so as he was in that person who was not naturally of us but made so by a work of new creation and now through sufferings for us entered into his glory to this purpose were my words to which also I then added as follows or to this purpose contrary to what thou hast falsely charged me with That it is true God hath said he well dwel and walk in his people that through grace beleeve in him according to the testimony given of his Son but that the spirit of the beleever primely and chiefly is the subject of his indwelling or habitation which is said to be made alive for righterusness sake while yet the body is dead because of sin and to serve the Law of God while yet the flesh is much inslaved by the law of sin remaining and warring in the members and the body of death remaining on them even in the best of beleevers while here in those in whom Christ dwels in his Spirit and by faith Rom. 8. 10. and 7. 23. 25. whence the Apostle saith he knows that in him that is in his flesh dwels no good thing Rom. 7. 18. yet the fountain of all goodness being received into the mind spirit oâ— inner man by faith as Ephes 3. 16 17. that also springs up and acts forth through the mortal body moving and strengthening it to all its service and suffering whence also the body is said to be the Temple of the Lord it being the Tabernacle of that mind spirit or inner-man in which God primely and chiefly dwelleth and manifesteth himself in and through the testimony of Jesus there received 2 Cor. 5. 1-5 8 14 15. and chap. 4. 6 7. as well as also more generally because that also is bought with a price to be his as in that 1 Cor. 6. â—0 yea the bodies of beleevers are so the Temples of the Lord as not onely bought with a price but taken possession of owned and accepted in his Son with whom they are united by faith That God will also manifest himself fully and gloriously in those bodies when he that raised up the Lord shall also raise us up by his own power a in that 1 Cor. 6. 14. Then shall he change our vile bodies that they may be fashioned like unto his glorious body by that mighty working by which he is able to subdue even all things to himself Surely James hadst thou any fear of God before thy eyes thou wouldst be ashamed of thy gross ignorance that can see no difference or distinction between the body being the Temple of the Lord and so being also holy as being redeemed called accepted devoted to be his and for him And the Lord being fully and glorioufly manifested in his holy Temple Hast thou not read indeed I fear thou dost give very little attendance to reading the Scriptures because I find in thy discourse and papers they are slighted as a dead letter and most of them as quoted by thee have a false reading put upon them But I say hast thou never read that then was the time once in the last ages of the world when Christ appeared in that body then and so prepared for him as before and was once offered to put away sin by the sacrifice of himself even then was the Son of man glorified and God was glorified in him and he did then straightway glorifie him carrying him through sufferings into glory in a full and absolute sence as in the Scriptures fore-mentioned But that the day of the manifestation of all the residue of the Sons of God of mankind even the day of the redemption of their bodies when the glory of God shal be revealed in the Saints fully and so he glorified and admired in all them that now through grace beleeve because the Apostles testimony was received by them in that day that this is yet to be waited for til the end of this world in this corruptible state of it till the Lord himself personally come again and in the glory of his Father and with his holy Angels and bring all those that sleep in Jesus with him and so till they shall all be gathered together unto him to the injoyment of it till that day in which their enemies shall be all troden down aâ—mire in the streets who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power when he shall come to be glorified in his Saints c. Then shall the righteous shine as the Sun in the Kingdom of their Father when all the tares are plucked up and cast into the fire which cannot be done by any of the servants in the world that now is nor shall be done by the Angels till the end of it and while they remain among them they as well as this body of death upon them do hinder the glorious manifestation of the Sons of God Surely then even we saith the Apostle as well as our expectation of the whole Creation to be then restored or renewed we also that have the first fruits of the Spirit do wait or tarry for the adoption that is the redemption of our bodies and so for the manifestation of the Sons of God If thou hast not read this or hast forgotten having too much I fear suffered the knowledge faith and hope of it to slip out of thy heart Or however I pray thee for thy own good if it may be read consider and compare these Scriptures comparing them with that fore-cited concerning that manifestation of God in the flesh in the person of Christ Joh. 13. 31 32. Rom. 8 18 19 23-25 with 2 Thes 1 5 6 7-9 10. and ch â— 1 2. Mat. 13. 28 29 30. with ver 37-40 42 43. Psa 37. 6 7. Mal. 4. 1-3 1 Thes 4. 14-16 17. Tit. 2. 12 13. 2 Tim 48. Again dost thou not remember that when at first thou didst charge me with denying God to be manifest in the flesh of the Saints which were the expressions of thy charge on its first appearance though much altered and higher after in thy paper and since in thy Letter that then I denied thy Châ—rge and told the people over again what I said suitable to what I have now and before written as much as I could gâ—t liberty and what
in it in the sense spoken of while yet it is mortal than that equivalent Scripture Rom. 8. 11. doth signifie That the body shall be mortal when raised or that the resurrection shall be made in any in the time of this mortality where he saith He that raised up Christ from the dead shall also quicken your mortal body by that spirit that now dwelt in them But that he speaks there of such a quickening or raising from the dead as in which their mortal bodies shall be made immortal is plain in that he compares it with the raising Christ from the dead having also affirmed before that now the body is dead because of sin while yet the spirit is made alive for righteousness sake And to that death that is now or still upon the body even after we have the first fruits of the Spirit he opposeth that quickening of the mortal body spoken of all which plainly shews that he speaks there of the blessed and first Resurrection which more properly than the other is called a quickening because it is a resurrection to life of which they in their bodies that sleep in Jâ—sus shall all be made partakers together at his Second Appearing speaking of that he saith He shall quicken your mortal bodies yet this mortal shall then and therein put on immortalâ—ty 2 This further Answer That if it should be granted you that the life of Jesus might be in some sense truly said to be manifested in the mortal flesh now while mortall yet it makes nothing against what was said about Gods being manifest in the flesh for this we had then at first laid down That the Spirit of life in Jesus being received into and dwelling in the mind or spirit of the beleever in that word or testimony of Christ received and abiding there doth also shew forth it self and act in and through the mortal body moving and strengthening it to such service and suffering as the renewing of the mind leads to Yet all this saith not That properly and in a full and absolute sense God is manifested or glorified in the flesh of his Saints in the time of this mortality much less that he is so manifested either in such manner or in or to the accomplishing of such works as he was manifested in the flesh in that one person that now in mans nature is received up into Glory which were the things denyed Secondly To your Charge in its last form with reference to those two Scriptures Col. 1. 27. 2 Cor. 13. 5. Truly I do not remember that those two Scriptures were at all mentioned in any Discourse by way of conference that was between us at least not so mentioned as you might have any answer to what you would have made them say I remember indeed Rich. Farnsworth in continued speech abused them But there was nothing said to him untill he had finished his large witness concerning himself after which the time being shore there was but little said by mee though more than could all bear without storming that we did not rather fall down and worship him and admire his words as some of your company did as the words of the eternal God and not of a man more highly blasphemous than that Act. 12. 22. but that which was said was not with reference to his abuse of those Scriptures but to his abuse of those two other Scriptures Ro. 7. 23. and 8. 10. which occasionally falling upon we shall briefly mention Hee witnessed that he was delivered from the Law of sin in his members that it was not remaining or warring there and from that body of death there mentioned with allusion to those expressions as signifying that Paul witnessed the like concerning himself whereas Paul complains of both as yet accumbring him speaking in the present time not in the time past I find then a law in my members warring Oh wretched man that I am who shall deliver me from the body of this death He was not yet delivered but wretched by reason of it remaining Though yet hee could thank God through Jesus in whom he had perfect deliverance which he injoyed by faith and therein also freedome from under the condemnation of that holy Law of God which discovers sin and sentenceth the sinner to death and daily victory in the combate over the dominion of sin and fear or horror of death yet still it remained and warred in him and so in all beleevers while here as to that purpose was then told the people Again he witnessed largely of his body being wholly mortified and dead to sin as the fruit of Christ being in him and therein and so God manifested in his flesh And this he said also with allusion to those expressions Rom. 8 10. If Christ be in you the body is dead because of sin c. which expressions he changed thus The body is dead unto sin To that also I told the people that the bodies being dead unto sin as it was not therein the expressions so neither could it there be meant because he saith The body is dead because of sin now its being crucified or dead unto sin is no part of the fruit of sin nor happens it to any because of sin but because of and as the fruit and vertue of Christs righteousness where in any sense or measure it s truly found But that here spoken of is something of misery still remaining on the beleever because of or as the fruit of sin though Christ be in them and so the spirit alive for righteousness sake yet the body is dead because of sin yea it is yet in it self a wretched vile body as Rom. 7. 23. Phil. 3. 21. though redeemed and taken to be the Lords yet not in it self while here wholly subdued to him nor conformed or made like to his glorious body untill the Resurrection and then it shall certainly so be we wait for the Adoption That is the redemption of the body You did indeed discover your selves in these and the like passages to be of no judgement concerning the faith and of the same spirit with those 2 Tim. 2. 18. that say The Resurrection is already made or past in them and so overthrow the faith of some that did not cleave so close to the foundation of God in giving earnest heed to the things they had heard in the Doctrine of the Death and Resurrection of Christ which foundation yet standeth sure against all your Batteries having this seal for its confirmation The Lord knoweth them that are his hee owneth approveth standeth by to the saving preserving and strengthning in all service and suffering all them that having received the Spirit in that hearing of faith do keep that in beleeving remembrance and abide in it as the fundamental doctrine they therin abide in unior and fellowship with and protection of the Son and so of the Father in him 2 Tim. 2. 19. 1 Joh 2. 24 25 26 27. 2 Joh. 7. -9. Joh. 10. 27-29 and
mentioned I wholly waved for these Reasons 1 There is nothing in them requiring Answer but the substance of it is in those last mentioned 2 They are stuffed with self-commendations and raylings and reproaches of others as before and the grace of God that hath appeared by Jesus Christ teacheth us not to walk with them in that way not so to answer a fool according to his folly as therein to become like him in walking in such a way and use of such weapons though so to answer a fool according to his folly as may tend to the making his folly manifest lâ—st he be wise in his own conceit Prov. 26. 4 5. The Apostle durst not make himself of the number of some that commend themselves c. 2 Cor. 10. 12. nor durst Michael the Arch-Angel when comending with the Devil bring against him a rayling accusation but said The Lord rebuke thâ—â— oâ— Satan c. Jude 9. Zacâ— 3. 2. Yea the holy Ghost admonisheth us not to render to any man evil for evil or rayling for railing but contrariwise blessing c 1 Pet. 3. 9. Rom. 12. 17. according to that excellent pattern 1 Pet. 2. 21 22 23. And although Answer might have been given to those papers also and not in their way yet it is hard for us to meddle with such unclean spirits without getting some defilement by them as the being provoked to or learning frowardness or desâ—re of vain glory in meddling with such froward and vain-glorious spirits whence we are admonished not to go with a furious man no not in joyning issue with them in their proud boastings and perverse disputings but to withdraw our selves from them as 1 Tin 6. 3 4 5. lest we learn his ways and get a snare to our soul Prov. 22. 24 25. 3 Another reason of my waving them was The little expectation of profit to such persons in dealing with them Seest thou a man wise in hiâ— own conceit and thence hasty heady perverse self-willed and furious in his words or matters there is more hope of a fool than of him Pro. 26. 12. and 29. 20. 4 The assurance that I have that he that reproveth a scorner getteth to himself shame and he that rebuketh a wicked man getteth himself a blot Prov. 9. 7. The truth of which I have both before and since proved in having to do with such spirits as these And for these and like Reasons I thought to have waved this also were it not for these following Reasons 1 There is something intimately charged on us in the Inscription namely the denying the alone sufficiency of Gods teaching and many things propounded by way of Query which being rightly answered according to the Scriptures quoted as the ground of the Queries will tend much to the discovery of the ground of their mistakes and to the strengthening the beleever against them 2 Though the Queries as they are propounded may be discerned to be foolish and unlearned such as are to be avoided by beleevers yet such is the pretence of zeal for God and spirituality in the acknowledgement and worship of him in the Querist that the folly and unlearnedness of the Queries and the evil spirit running along in them will not presently be discerned by the weak without some discovery who not discerning the same are more apt to be enâ—angled with them For their sakes therefore I have assayed to propound something after a true relation of the Queries word for word as in the paper that came to my hands by way of Answer or rather discovery of the folly and evil couched in them And also that this may be of use for the recovery of such as are intangled with such spirits if not past hope of recovery as I fear some are as likewise lest they should have occasion any of them by our being wholly silent to glory or be lifted up in the conceit of their own wisdom The Queries of some called Quakers about Cambridge with the Inscription or Dedication and Conclusion of them as they were propounded and sent in writing in the name of Thomas Biddal as follows To Alice Morden and the rest which are not yet given up to Delusion to all who deny the teaching of God to be sufficient to guide to God to all that own it without humane helps or learning or teaching of men â— WHat and where that New Jerusalem is which John saw come down from Heaven wherein there is no night neithâ—r need of light of Sun Moon or Candle for the Lord God and the Lamb is the light thereof and into which in no wise shall enter in any thing that si defiled or worketh abomination or maketh a lye but ihose whose nâ—mes are written in the book of life Rev. 21. 22. 2. What and where that Sion is which Isaiah and Micah spake unto unto which all Nations should flow where the Loâ—d will teach the people of his waies from whence the Law of God and his word shall go forth after which they shall learn war no more but shall say come and let us walk in the light of the Lord Isa 2. Mic. 4. 3. What and where that Covenant is which the Lord hath promised in the latter daies wherein he will write his Law in their heart and put it in their inward parts and they shall no more teach every man his neighbor and every man his brother for all shall know him from the least to the greatest of them Jer. 13. Heb. 8. And whether we may expect to come into the Covenant in these daies 4. Where and what that annointing and unction is by which the Saints know all things and need not that any should teach them but as that annointing teacheth them of all things which is true and is no lye 1 Joh. 2. and whether it be the same in these daies to them that have it 5. What and where that Comforter is which when he is come shall reprove the World of Sin of Righteousness and of Judgement and shall guide into all truth and shâ—w things to come and shall shew the things of Christ and glorifie him Joh. 16. 6 Whether any of the servants of God may expect and wait to receive his word from his own mouth immediately as all the Messengers of God in all Ages did or whether no other word is now to be heard in Books which God spake to o hers Jer. 23. 7 Whether any man may wait for the fulfilling of that promise in these latter dayes that all thy children shall be taught of the Lord and whether that teaching be sufficient without any humane help or learning to guide in the wayes of God or no Joh. 6. Isa 54. 13. 8 What and where that word is that people should hear behind them saying This is the way walk in it when they turn to the right hand or to the lefâ— And where that Teacher is that shall be removed to more into corners but shall be in the midst of them and
whether we may look for that word in these dayes Isa 30. 9 What that word of faith is by which none needs to say Who shall ascend up to heaven to fetch Christ from above or who shall descend into the deep that is to bring up Christ again from the dead but that word is nigh thee in thy mouth and in thy heart which the Apostle preached to them that had it in their heart And whether the same word be not now in the hearts of the people though they mind it not Rom. 10. 10 What that voyce of Christ is which his sheep knows and how they come to know it from other voyces and all that hear it will not hear the voyce of strangers and hirelings and theeves and sorcerers but by the same voyce are brought to know Christ and follow him Joh. 10. And whether his sheep may expect and wait for the same voyce now and to know it from all other voyces which are false 11 What that way is in the wilderness which Isaiah spake of Isa 35. 8. which shall be called the way of holiness which the unclean shall not pass over but it shall be for wayfaring men and fools shall not erre therein in which way the Redeemed shall walk and the Ransomed of the Lord shall come to Sion And whether any may expect to find in these dayes such a way as are strangers and fools in the world 12 What that manifestation of the Spirit is which is given to every man to profit with all and whether there be any profit but by it and whether it be not of it self â—n infallible guide in all the way of God according to its manifestation Joh. 4. 23. 13 What and where that worship of God is truly in which God alone looks to be worshipped in And whether any can worship in spirit and in truth but those that are born of the Spirit And whether that he that is born of the Spirit needeth any other guide in the spiritual worship but that Spirit of which he is born according to his measure Joh. 1. 9. And whether such worships hath not been and are now differing from all other worships in the world and therefore hated by them as in all Ages 14 What and where that light is that inlightens every man that comes into the world which being come into the world is the condemnation of all those that are in darkness because of their evil deeds And whether this be not the condemnation of all the world that beleeve not in it but walk in darkness And whether there be any other condemnation but it seeing Christ said If I had not come ye had not had sin Joh. 3. Rom. 8. 15 What the Law of the Spirit of life is which made Paul free from the law of sin and death which had warred against the law of his mind and had formerly held him in captivity to the law of sin that was in his members And whether any in these dayes that are come to that warfare may look for that freedome by the Law of the Spirit of life And thus I have written these few lines the Lord revealing by his Spirit in me the great delusion sorcery and bewitched doctrine that you are under of these bewitching Simon Magus sorcerers which have put you upon a Christ crucified without you notwithstanding you and the rest are in your filthiness and first nature Whereas the Holy Ghost hath declared That they must be pure in heart that must see God Matth. 5. 8. And hath neglected to tell you of a washing of regeneration and new birth by the Holy Ghost in you T it 3 4 5 6. And hath brought another Gospel contrary to what Christ hath already preached and therefore he rendreth such accursed 1 Pet. 1. 12. And the Lord speaking by the mouth of Paul saying My little children of whom I travel again in birth untill Christ be formed in you Gal. 4. 19. And the Lord in mercy look upon you for my bowels yern towards you and pity you to see Prophets and Teachers creep in among you to draw you from your guide 2 Pet. 2. 1. Written from the Spirit of the Lord from one whom the people of this world calls Quaker known by the name of Thomas Biddal The Answer to the fore-said Queries by Tho. Moore ANd first to the Inscription or Dedication of them which runs thus To Alice Morden and the rest which are not yet given up to Delusion To all who deny the teaching of God to be sufficient c. In which words that which is imported in the plainest sense of them is That they look upon this as a testimony sufficient that men are not given up to Delusion viz. That they deny the teaching of God to be sufficient to guide them that own it to God without humane helps or at least that those that do so are not given up This appears their sense if the indicter of this understood himself but that rather I suppose hee did not however to this Inscription and Dedication we shall lay down this for Answer That to deny the absolute and alone sufficiency of the teaching of God without humane helps or mans teaching is a sin of a very high nature and an evidence of being in a great measure given up to delusion Jer. 8. 8 9 and 6. 10 11. and 23. 16 18 22 c. Isa 8. 16-20 1 Tim. 6. 3 4 5. 1 Joh. 2. 19. 20-24-26 27. and Chap. 4 6. That therefore we may know who they are that do so that we may beware of them and of all steps leading to this evill Let us consider First What Gods eaching is Secondly Where and how himself doth preach or hold it forth unto men Thirdly How or wherein men may be said to deny the alone sufficiency thereof First What Gods teaching is as to the matter of it There is in it 1 Something summary and fundamental of all the rest by which primely it may be known and distinguished 2 Some things contained in springing out of and built upon or arising from those things that are main and fundamental in it 1 Those things main and fundamental in Gods teaching are concerning Jesus Christ before promised and witnessed and in his undertaking vertuous now manifested as delivered to death for our offences according to the Scriptures therein bearing our sins in his own body to the Tree not bearing them or leaving them to be born in that sense in our souls or bodies and raised again from the dead for our justification according to the Scriptures And so concerning his own the Fathers love and goodness to man-ward the glory of which is now manifested in the face of Christ even in those works done in and by his first personal Appearance and the acceptance and vertue of them with the Father for us and the end of them to bee fully revealed and accomplished in his second personal and glorious appearance according as declared to us in
The Epistle to the â—ebrews saith He shall come c. But the just shall live and be preserved to that day through faith kept by the power of God through faith uâ—â—â— the salvation ready to be revealed in the last time he is all this day in a spiritual first-fruits writing his Law in their hearts in the demonstration of his Son and his grace in him and that in and through those means forementioned But while they are here that being not fully done nay but in a little first fruits they imperfect in every thing as to attainment not knowing as they are known c. they have therefore need still of all those means instruments and helps for the doing of it or having it done in them in which himself hath appointed in and with the demonstration of his Son to be present for the working it in them more and more unto the perfect day and so of the helps and instrumental teaching of one another but then they shall know as they are known and that all of them from the least to the greatest and therefore shall not need c. Yea then shall their iniquity be so perfectly blotted out as Act. 3. 19 20. as to be no more remembred any more by any remainder of it or its fruits upon them whereas in this day there is a remembrance of it as we have shewed before Then shall he perfectly and totally redeem Israel from all his iniquities that to be waited for Psal 130. Truly this Covenant is violated or broken as Isa 24. 5. by such as tread underfoot the blood of it count it as a common thing as if of no more or other vertue as to any Covenant of remission and peace than like sufferings of other persons Heb. 10. 29. Do wilfully after knowledge of the truth received reject and turn from that Sacrifice â—â— draw back being proudly lifted up above the reading the whole vision â—â— God in the face of Jesus Christ where it s written that it may be 〈◊〉 hat so they may run to the end insolently boasting of it even in 〈…〉 as a thing made and accomplished in them in this day compare Hab. 2. 4. with Heb. 10. 26-38 and 2 Tim. 2. 18. 4 Qu. Where and what that Anointing is 1 Joh. 2. 21-27 And whether it be not the same in these dayes to them that have it Answ It is in and upon him that one person of God and of man Jesus that was of Nazareth it is in him in our nature immeasurably Joh. 1. 14. and 3.34 and for us Him God hath anointed with the oyle of gladness above his fellows Psal 45. 1 2-7 In him it hath pleased the Father all fulness should dwell even the fulness of the God-head bodily Col. 1. 19. and 2. 9. Yea in him are hid all the treasures of wisdome and knowledge Col. 2. 2. In him is Gods Name Exod. 23. 21. The revelation or manifestation of his glory to the sons of men as well as his Power Authority and Majesty as he is anointed with both Act. 10. 38. Joh. 1. 18. and 8. 12. and 12. 44-46 2 Cor. 4. 5 6. which Name of God as in him is that precious oyntment powred forth by and through him Cant. 1. 3. And so it s explicated in that 1 Joh. 2. 20-27 where its clear That that which is called the Unction vers 20. And the anoynting vers 27. is the same that is called The truth vers 21. intimately The testimony of Jesus in which he is declared to be the Christ the Anointed one the Son of God the Saviour of the world And so the Fathers name declared in him verse 22 23. which is the summary and fundamenâ—al matter of Gods teaching as is fore-shewed expresly it is called vers 24. That which they had heard from the beginning the word of the truth of the Gospel even the word of the beginning of Christ which what it is is explicated 1 Cor. 15. 14. The sum of the Gospel concerning Christ which they had first and alwayes preached as that in the heart-mindfulness or remembrance of which the beleever is saved or preserved from every evill word and work and way The sum of which is concerning the Death and Resurrection of Christ and Gods glory appearing in him the same is here meant by the things heard from the beginning called the anointing as appears in that like as in that of 1 Cor. 15. so here he saith verse 26. that he writes these things to them concerning them that seduce them to direct them how to be preserved from them namely by giving earnest beed to that anointing the things heard from the beginning as likewise Paul to Timothy in a like case Evil men and seducers shall wax worse and worse deceiving and being deceived but continue thou in the things that thou hast learned and been assured of knowing of whom thou hast learned them c. 2 Tim. 3. 13 14 15. Surely the testimony of Jesus is the Spirit of Prophesie Rev. 19. 10. whence Paul directs Timothy as the way in which he might be helped with understanding in all things ever to remember That Jesus Christ of the seed of David was raised from the dead according to his Gospel And this anoynting this light of the Lord this glorious Gospel of Christ who is the Image of God is certainly the same for that preaching of it was given by those great Apostles for the obedience of faith unto all Nations Rom. 1. 1-3-5 and 16. 25 26. The dispensation of the fulness of times c. Eph. 1. 10. And of the same vertue and quality that ever it was for teaching all things and leading into all truth it being the arm or power of God to the saving whosoever beleeveth for therein is the righteousness of God revealed c. Rom. 1. 16. 17. So that beleevers still need no man or spirits teaching that teacheth otherwise than as that anointing teacheth them of all things and as that hath taught them even as they have heard from the beginning so they are exhorted in the next verses to abide in him It will never teach another thing or reveal Gods glory in another manner They have also therein need and encouragement diligently to heed and attend more to the same in and through all means vouchsafed 5 Qu. What and where that Comforter is c. Joh. 16. Ans He is the holy Spirit of truth proceeding from the Father and the Son in his light influences and operation Therein thus distinguished from other spirits he takes of the things of Jesus and gloâ—â—fies him he lifts up the Son of Man as already come in the Flesh and now received up into Glory in mans Nature this he commends and lâ—fts up according to the Apostles Doctrin and Gods glory herein as is shewed before for reproving and enlightning the World and for teaching and leading the Beleever into all truth Joh. 16. 8 9 10 13 14. with Chap. 15. 26 27. and
Chap. 3. 14 15 16. 1 Joh 4. 1 6. as before more at large in the Discourse about the matter and manner of the Fathers teaching And this Spirit as in his essence he dwells in the person of Christ in whom dwels not only the fulness of God but of the God-head bodily so in these his instructing and reproving influences he is in the Gospel he goes forth to men in and with the testimony of Jesus with whom God gives all things pertaining to life and godliness even through the knowledge of him 6 Qu. Whether any of the Servants of God may expect to receive his Word from his own mouth immediately as all the messengers of God in all Ages did or whether no other Word is now to be heard in Books which God spake to others Ans First All the Messengers of God in former Ages did not receive the Word in a like manner immediately from God not Paul and Timothy Paul neither received it of man neither was he taught it but by the revelation of Jesus Christ God was pleased to give in or into him an immediate and full revelation of his Son even of the whole Gospel of his Son that he might preach him among the Gentiles Gal. 2. 12. 16. which revelation of the whole Gospel he had from the person of the Son of God immediately or in such manner without the help of men as Instruments that he was therein fitted to be one of those great Apostles to give forth the last and fullest revelation of the Gospel to all Nations for the obedience of faith having both seen the Lord and received the Word immediately from himself as they did though born out of due time thereto 1 Cor. 9. 1. 15. 8 9 c. Not to Timothy for he heard and learned his Doctrin mediately even of the Apostle Paul and so by the evidence and demonstration of the Spirit through his Doctrin and Ministration and so also his gifts and fitness for his service by the laying on of his hands c. 2 Tim. 1. 13. 2. 1 2. 3. 14 15. 1 Tim. 4. 11 14 15 16. So likewise the Thessalonians from whom sounded the Word of God to many others 1 Thess 1. 8. They themselves received it mediately through the Apostles Doctrine and Ministration through such demonstration of the Spirit as accompanied the word which they heard of them See 1 Thess 1. 5 c. and 2. 13 c. Secondly none since may expect in this day to receive it so immediately as Paul did but mediately through their word both the message and fitness to declare it This appears 1 In that they are said to be the Apostles last in respect of such immediate furniture and mission 1 Cor. 4. 9. and 15. 8. whence also they were to give the Revelation of the mystery for obedience to the faith among all Nations as well then to come as then in being And if any man think himself to be a Prophet or spiritual to render himself such he is to acknowledge that the things they the Apostles and Prophets have written are the Commandements of the Lord and not any other word that may come to him or from him Rom. 16. 25 26. 1 Cor. 14. 36 37. 2 Pet. 3. 2 3. 2 It farther appears in that our Saviour prayes for sanctifying to and blessing on the ministration of no other since those immediate messengers But such as shall beleeve on him through their word Joh. 17. 20. Neither is any other word to be heard listned too or received by us is the word of God But that so already spoken by immediate inspiration and commission by the one mouth of his holy Apostles and Prophets and what comes up thereto All spirits are to be tryed by it 1 Joh. 4. 6. 1 Tim. 6. 3. Before we bass from this Query note the inconsistency of their professed Principles and Practices and the secret wickedness discovered in it In the Query they signifie That none ought to hear any other word in Books that God spake to others but only what himself hath immediately received from Gods own mouth and yet they write these Queries to such as they look upon as people deluded drawn from their Guide and so farre from having received Gods immediate teaching or submitting to it or waiting for it that they judge them fit to be given up for Rebellion and not only these and divers such Papers but their printed Books and Papers are very numerous and are generally dispersed by them to all people with earnest pressing them to read them It appears by comparing what they say and do that their meaning is not to take us from reading Books generally for they would have us read more then ever such as they disperse and commend only they desire to take us off from reading such Books as do indeed contain in them matter spoken by God to others as the holy Scriptures and what in any measure truly comes up thereto Surely They are wiser in their Generation than the children of Light for they know should we diligently read and minde the holy Scriptures we should be therein strengthened to discern them and their Books so as to throw them by as needless and unclean Therefore they first and openly cry out against all Books and reading that so they may include or take in the holy Scriptures and whatever is suitable thereto against which is their only design the Evil Spirit in them well knowing that men are very apt to conceive some light esteem of or distaste at the Scriptures and what is consonant to them because that is always reproving them and testifying their Wisdom Works and Lusts to be vain and evil especially when they are encouraged thereto under pretence of Spiritualâ—ty and higher Notions and yet with such secret promise of liberty or exalting something as is suitable to their proper lusts and if they once be moved to slight those Books and so the things heard from the beginning they will of themselves enquire after and not be taken off from those Books and Novelties through which they were first perswaded to such light estimate of the Scriptures under pretence of taking them off from Men and Books c. When once the Ear is turned from hearing the truth or the Heart brought to dis-relish sound Doctrin then it is easily turned aside to Fables and the same Evil Spirit will secretly while he crys out against hearing men and reading Books allow them heaps of Teachers and Books too and direct them not only to hear and read but to worship them in which the truth of those Scriptures excellent to this purpose are verified Col. 2. 18 19. 2 Tim. 4. 1 4. 7 Qu. Whether any may waite for the fulfilling of that Promise Isa 54. 13. Joh 6. and whether that teaching be sufficient c. Ans To the first part of this Query I answer They that know his Name will trust in him and wait for the certain fulfilling
of all his gracious Promises in his own time and way for they are all Yea and Amen in Christ and the performance of them coming forth with him according to the manner of Gods giving him who is now given vertually and Spiritually and in the testimony of him mediately and so all Gods teachings in and with him but shal in his time appear personally and visibly and then all things with himin like manner gloriously and immediately in fulness and glory He that beleeveth makes not hast Rom. 8. 32. 2 Pet. 1. 3. Ephes 1 17. Col. 3. 4. 1 Cor. 13. 12. Rom. 8. 18. 1 Joh. 3. Isa 28. 16. In answer to the Second part of this Query I adde That I suppose here the man had forgotten his Inscription or Dedication for there he directs his Queries only to them that deny the alone sufficiency of Gods teaching and yet here makes it one of his Queries whether they do so or no or else if these Queries were framed as is thought by some of a more subtile pate than his whose hand is at them then this with some other tantologies and significations of weakness in the Inditor may bee looked upon as done of purpose to keep us from thinking that any of their Grandees had a hand in it but be it as it will it is a blemish to their pretence of being immediately guided by an infallible spirit yea it signifies their spirâ—â— to be both forgetful and not understanding what it saith nor whereof it affirms as well as also their propounding so many confused Queries and in such manner without laying down any thing plainly by way of position signifies their spirit to be fearful of discovering his Principles if he have any lest he should not be able to mannage them or lest presently discovering them and endeavouring to manage them he should spoyl his design at first And surely I could have passed over more weakness in expressions without such notice of it if it had not been a little necessary on this account to shew the vanity of their pretence of immediate revelation from Gods Spirit and being furnished to and acted in all by it It is none of the Character of Jesus Christ but of the foolish Woman her ways are moveable that thou canst not know them and therefore moveable left thou shouldest ponder the path of life Prov. 5. 6. yea this also is mainly to be observed in her Instruments they are proud yet knowing nothing always doting about questions and strife of words c. 1 Tim. 6. 4. Whereas on the other hand the Servants of Christ by his Spirit have been always led in all lowliness of minde not to commend or preach themselves but Jesus Christ the Lord and therein to testifie of him what they did know in the plain demonstration of the Spirit even in words which the Holy Ghost taught them that they might propound and lay down somewhat for the feeding and profit of others as 2 Cor. 5. 12 14 15. 4. 5 6. whose word therein was not yea and nay but in him even in the demonstration of Christ and the things of him was yea 2 Cor. 1. 18 19. 1 Tim. 4. 6 7 8. 11. 16. 2 Tim. 2. 15 16 23. 24. Tit. 2. 11 15. 2 Tim. 3. 14 17. 4. 1 5. For direct answer to this part of the Query I shall adde nothing here but refer the Reader to the Answer to his Inscription where I have fully given my testimony to the alone sufficiency of Gods teaching 8 Qu. What and where that word is that people should hear behind them and where that teacher is c. Isa 30. 20 21. Ans 1 That word mentioned vers 21. is now in the testimony of Jesus the Lord as he hath been delivered to death for our offences and raised for our Justification and is received up into glory as that testimony is now come forth in full since the Ascension of Jesus Christ for though God did speak in divers manners unto the Fathers by the Prophets yet hee hath in these last days spoken unto us by his Son c. Hebr. 1. 1 2. and the Spirit of God in this dispensation of the fulness of times teacheth all things and leads into all truth by taking of the things of Jesus and shewing them according to the testimony now come forth and so opening and makeing use of them in and unto every case and matter as is before more largely shewed yea this word then was no other but the same light teaching and direction of the Lord which also then was in and did issue forth in and through that testimony or witness of Jesus the Lord and Gods righteousness in him as that testimony was then come forth which was witnessed in the Law and Prophets Rom. 3. 21. yea preached from the beginning And hence having reference to the eighteenth verse of that Isa 30. it is there fully signified to be met with in waiting for the Lord yea it is plainly expressed as part of the priviledge of them that through his goodness and forbearance to manward in which he waites that he may be gracious are overcome to wait for him to have all their teaching light and direction from him as he was then witnessed and their enjoyment of promises in and by him whence that Isa 2. 5. O house of Jacob come yee and let us walk in the light of the Lord. That testimony of Jesus being indeed the Vision of all Visions the spirit of Prophecy Isa 29. 11. with Chap. 28. 12. 16. Rev. 19. 10. 2 To the Second part of the Query What that Teacher is mentioned vers 20. which should be in the midst of them c. For answer to this We must take leave to minde our Querist of his mistake of the words of the Scripture to which he alludes it being a material mistake To which doubtless that Spirit that breathed forth those words by the Prophet would not have led him but some lying spirit that under pretence of bringing Scripture would pervert it and steal away from us the Word of the Lord and that we may not discern him makes it a matter of reproach to look into Books to search the Scripture whether those things be so or no as he presents them to our imagination the word in the text is in the plural number Teachers which he renders that Teacher and thine eyes shall see for that which he renders thus it should be in the midst of them the words are thus Though the Lord give you the bread of Adversity and the water of Affliction yet shall not thy Teachers be removed into a corner any more but thine eyes shall see thy Teachers And where those Teachers are the text tells viz. present with them and before their eyes even now in the days of their adversity while the person of the Lord the fountain of their teaching for whom they wait is personally absent from them as 2 Cor. 5. 6. and not
seen by them as 1 Pet. 1. 8. yet from him they enjoy this benefit that do waite for him as the influences of the light of his testimony and Grace that bringeth Salvation to all men Their eyes shall see their Teachers surely those are the several and various Instruments and means of teaching that he affordeth them which are all his Works and Providences about them in all Mercies and Chastisements yea in their very Adversities as also his Records and Servants whatever he is doing about them or vouchsafing to them their eyes shall see their Teachers in all these things whence Elihu admonishing Job to consider Who teacheth like God who hath enjoyned him his way c. Calls upon him to see that he magnifie his Work that men behold every man may see it Job 36. 22 25. for indeed all the Works of the Lord and his various Providences about us are Instruments by and through which he is conveying his teaching as before is shewed Job 33. 14 29. Psal 19. 107. therefore saith the last Verse of that Psalm Who so is wise and will observe these things even they shall understand the loving kindness of the Lord. Blessed therefore are the people that waite for him even now they shall fare well in the evil time before they come to sit down in their everlasting rest when they shall weep no more even now in this time of their weeping or adversity whatever God try them with or deprive them of yet their eyes shall see their Teachers they shall meet with instruction from the Lord and from the testimony of him the fountain of their teaching in and through all that is before them to direct and strengthen them more to turn from dumb Idols to serve the living God and to waite for his Son from Heaven for that Grace of God that bringeth Salvation to all men spoken of verse 18 teacheth them in and through all occasions and means which are many that denying ungodliness and worldly lusts they should live soberly righteously and godly in this present world so as waiting for the Lord Isa 30. 18 19. and then and therein looking for that blessed hope mentioned in the beginning of verse 19. to dwell in Sion at Jerusalem and to weep no more even in the glorious appearing of the mighty God and our Saviour Tit. 2. 11 12 13. Isa 35. 4 10. 9 Qu. What that word of faith is Rom. 10. 6 8. Ans That which they did preach which word did declare the Descension and Ascension of Christ not only as the Works of God but as then already wrought vers 9. and the Word declaring them as done in one for all now come forth to be so beleeved and acknowledged by them that Word in the preaching of it comes or is made nigh unto men even in their heart and in their mouth that in that nigh coming of it through the power in and with it it might be received though it is not naturally nigh to or in any man but shineth in the darkness and the darkness comprehendeth it not Joh. 1. 5. nor otherwise is it as a habit or indwelling principle in men that beleeve or minde it not 1 Joh. 5. 10. Rom. 1. 28. 10 Qu. What that voyce of Christ is Joh. 10. and how they come to know it And whether his sheep may expect and wait for the same voyce now and to know it from all other c. Ans Here are three or four Queries in one to the first the former Answer may serve for that voyce of Christ is nothing else but that Word which God sent first to Israel and then to all the Gentiles preaching peace by Jesus Christ he is Lord of all which God hath in these last days spoken unto us by his Son who began to preach it personally and confirmed it by them that heard him That in that Word as so delivered Repentance and remission of Sins might be preached not in the name of any other work thing or person but in his Name who himself bare our Sins in his own Body to the Tree that it might be preached to all Nations beginning at Jerusalem that word of Righteousness which the Apostles preached and left on Record Luk. 24. 46 47 48. Act. 10. 36 Heb. 1. 1 3. 2. 1 3. To the Second Query under this Head we answer It is known by its own light and power even by the demonstration of Spirit and of power that is in and with that Word as so preached which lifts up Christ and the glory of God in him and therein and thereby opens the understanding to understand the truth and goodness of the Scriptures declaring him as is shewed before and know his voyce therein To the Third Whether his Sheep may now expect it c. we answer It is already preached and made known to all Nations for the obedience of Faith that in the listning to and receiving it not as the word of men but as it is indeed the Word of God according as men by its own light and power in its coming to them are enabled men might be made of the Sheep of Christ in that peculiar sence and being Sheep might be guided by the same and they that wait for any other Voyce wait for a Delusion a strange Voyce and therein render themselves none of the Sheep of Christ To the last Branch how it may be known and distinguished from all other I answer by its own light and demonstration that Word of God where-ever so received as before it effectually worketh in them that beleeve to the discovery of all strange Voyces to be strange by this Rule They lift not up Jesus according to the Apostles Doctrin and to the moving and strengthening them to turn from all such because they know them not Joh. 10. 4 5. 1 Joh. 4. 1 6. 2. 20 27. 11 Qu. What that way is Isa 35. 8. Ans Jesus Christ as delivered to Death for our Offences and raised again for our Justification is the way the truth and the life and no man cometh to the Father but by him Joh. 14. 6. He that only Rest and Foundation propounded and laid by God for the people in the Law and Prophets Isa 28. 12. 16. with Ephes 2. 2. 20. and so the way of our approach and access to the Father vers 16 17 18. yea the beginning of all the ways of God he in and by whom sinners may now approach for washing through his Bloud but they that remain filthy and unclean still will not suffer themselves to be washed or made free from sin by the Son of Man through the truth now in this day of his Grace shall after be shut out for ever and not enter by him through the gates into the City in his second appearing which shall be only to the Salvation of those that through the grace by his first appearing are of the number of lookers for him were here as Travellours Strangers and Pilgrimes
his Revelation in this conclusion surely here is something more plain than in all before viz. That they are bewitching Simon Maguses Sorcerers and preach another Gospel contrary to what Christ hath preached that pu◠people upon a Christ Crucified without them notwithstanding they are in their filthiness and first nature c. See more at large in the conclusion of his Queries For answer to it let us see what Jesus Christ and his Apostles have preached as to this The Son of Man came to seek and to save that which was lost for God so loved the World that he gave his only begotten Son the Saviour of the World and to be so lifted up as Moses lifted up the Serpent in the Wilderness as an Object prepared for the healing of all that have sinned and must dye that whosoever beleeveth in him as so lifted up before them should not perish but have everlasting life For God sent not his Son into the world to condemn the world but that the world through him might be saved and Jesus Christ by the Grace of God tasted Death not in but for every man and gave himself a Ransom to God for all men he gave his Flesh for the life of the World and is the Mediator between God and Man the standing Propitiation not for our sins only but also for the sins of the whole World and a testimony unto men in due time having himself in his own Body not in our Bodies born our sins to the Tree he dyed the just for the unjust that he might bring us to God being put to death in the Flesh but quickned by the Spirit c. When we were Sinners and without strength in due time Christ dyed for the ungodly Surely if men had been pure or might by any other means have seen God Christ should not have dyed for them This is a faithful saying and worthy of all acceptation that Jesus Christ came into the World to save sinners c. Search the Scriptures Neither doth this Doctrin lead men to neglect or slight the washing of Regeneration or the forming of Christ in the knowledge and faith of him in what hee hath done is become and will do and so in the vertues and saving operations of him in the heart But on the other hand both urgeth the absolute necessity of it according to the means and capacities thereto vouchsafed for if men could have entred th◠Kingdom without another Birth he would never have been at such cost for the opening a Fountain of Pardon and purging to wash us in and also shews the only open door way and means to it and by which it may be effected viz. His Name through faith in it which things considered it will appear They are but the reproaches of them that reproach him that herein fall on us which we desire patiently and joyfully to bear Th◠Moore junior POST-SCRIPT SInce my writing the Premises I have met with the Queries fore-inserted in Print published among other such stuff by some that are ashamed of their Name or know not what to call themselves or else as is likely refused to subscribe those Queries because they had delivered them into the hands of many others of their young Disciples in severall places as well as to Tho. Biddall to be given forth as their own immediate revelations the property of their spirit being to reveal Questions without any substantial or certain Answers and having done so now to have subscribed to them James Parnell or any other particular name would have rendered T. B. in one place and some others in other places Lyars in pretending them theirs In that in Print by them the superscription is much altered and many of the Tearms in the Queries their spirit it seems on better advisement sometimes findes cause to alter his expressions and tearms I mention it to shew that wherein they glory they are found as others They have also waved their Rayling conclusion and in its room added a sixteenth Query to those I had viz. What that Grace of God is that bringeth Salvation and hath appeared to all men c. For Answer to that I refer the Reader to the Preface where I have shewed How that Doctrin of the Grace of God bringeth Salvation to all men and so appearing unto them directly strikes against and overthrows the foundation of all their imaginations And that indeed they beleeve no such thing as the Grace of God appearing to men and bringing Salvation to them as a thing wrought in another for them and thence and therewith moving in saving operations but do put in the room of it the fancy of some Grace Light Disposition or Quality discovered revived or stirred up in a man to be the Author and Finisher of their imaginary Salvation and so at the best seek to establish a righteousness of their own mean while not submitting to but stumbling at the righteousness of Christs Which also further appears in their Rayling on the directing men to a Christ Crucified for them without them while they were yet sinners see the conclusion of their Queries as fore-inserted compare with this that which immediatly follows that sixteenth Query fore-mentioned as now published by them viz. The light in your Conscience the tru◠Teacher and that as opposed to Teachers from without So in the Title Page of that Book it is called A direction to all to turn their mindes within c. Now that which is always and at all times within cannot properly be said to be brought to a man And here also the considerate Reader may see how falsly the Querist in some Queries set before these in the Book fore-mentioned pretends tó disown That the light he boasts of is Natural or naturally in a man doubtless their imaginations of its being always in men as a Habit or in-dwelling Principle while yet they have received nothing of that given from above how much soever disappearing and whether they call it first or second nature do render it such as likewise is shewed in the Preface where the vanity and filthiness of these Dreamers that commend to every one the Visions of their own heart and teach them to follow their own spirit that yet have seen nothing as Ezek. 13. 3. and yet call that Spirit and the Word of the Lord as those Isa 4. that would eat their own Bread and wear their own Apparrel only bee called by his Name to take away their reproach is discovered Nor is it unusual for these spirits to pretend highly against a thing for advantage to their design when yet in their hearts or bottom Principles they justifie or allow it or on the other hand to pretend as much for a thing that in heart they are enemies to and their Principles strike against as I could clearly evince were it not for brevity sake The Reader may see a little in J. N's Letter to me where he admonisheth those he calls blinde Guides to search the Scriptures and
or who he applies that name to he saith Master Wray called us so in some Letters which whether so or no I know not I never heard of any such thing nor had I ever seen Mr. Wray or he me to our knowledge before that meeting and if he did give any such Character according to his apprehensions of us yet the thing I said is true nor was it propounded to shuffle off or evade the business as he saith for notwithstanding that I took the Challenge as directed to my self in their intentions and so answered it fully I may truly say he is glad to make a bluster about Circumstances that without giving any fair answer he might yet make their ignorant Disciples beleeve he hath notably replied the sum of his pretended reply further is chiefly a renewing of their old Charge so oft already answered and shewed a false accusation That I deny Gods in-dwelling in his people yea here he adds something that it seems they thought not of before viz. That I said God would not be manifest in his people the falseness of that with the rest the Reader may see in my Answer to I. N's Letter as also of his Charging Mr. Wray again in this with turning them out of his house with many other things yea all is so fully answered before I shall here adde no more to it FINIS The faults if any have escaped in Printing the courteous Reader in desir'd to impute to the Authors absence from the Press and kindly as he goes along to mend them with his Pen. The Contents of some of the things principally treated of with notice of the Scriptures chiefly opened in the following Tract especially in the Answers to James Naylors Letter and to the following Queries I Concerning Gods being manifested in the flesh in the person of his only begotten Son eminently and peculiarly This briefly assorted p. 2 Enlarged and opened and thereto these Scriptures opened and compared 1 Tim. 3. 16. with Joh. 13. 31 32. Heb 9. 24 25 26 with other Scriptures p. 21 22 23 24 Further cleared in shewing the difference between Gods being manifested in the Flesh in that one Person and his dwelling and walking in his people and how the body of the Beleever is the Temple of the Lord with some distinction observed between its being so and his being gloriously manifested in that his Temple and so the manifestation of the Sons of God which is yet to come with some hints of explication of these Scriptures hereto Rom. 8. 19 25. with 2 Thess 1. 6 10 11. 2. 1 2. with 2 Cor. 5. 1 6. 1 Cor. 6. 14 15. and divers others p. 24 25 26 When and how the life of Jesus shall bee manifested fully in the mortal flesh or body of the beleever that is now mortal according to that 2 Cor. 4. 10 11. Rom. 8. 11. with 1 Cor. 15. 53. Phil. 3. 21. and other Scriptures p. 27 28 29 Some clearing of those Scriptures Rom. 7. 23. 8. 10. from Farnsworths abuse p. 30 31 Christ being in the Beleever the hope of glory and how likewise how his being in them to be enquired as a Rule-for trial whether they be in the faith p. 31 32 33 2 Concerning Pauls enjoyment of a visible demonstration of the Person of Christ in the Heavens briefly spoken to p. 2. 3 more fully p. 34 35 Then occasionally is proved and opened That Jesus Christ in that one personal Body prepared for him is ascended and received by the Father in the Heavens until the restitution of all things p. 36 37 38 39 The necessity and usefulness of it p. 40 41 42 The dangerous issue of casting off or slighting that true acknowledgement of the Head p. 43 The distinction between our entring and his being already for us entred p. 44. 3 Concerning the one Offering of Christ to bear and put away sin by the Sacrifice of himself made and accomplished in that person only p. 49 This made good against some batterles made against it and therein these Scriptures Isa 43. 24. Amos 2. 13. Heb. 6. 6. 1 Joh. 5. 10. 28. as much as pertains to that business opened p. 50 51 4 Concerning the Second appearing of Christ which shall be without sin and to the utmost Salvation of them that look for him and how it is to be waited or tarried for by all Beleevers all the time of this present world p. 52 53 In making it good against their batterles these Scriptures opened Luk. 17. 20 22. to the end with chap. 18. 1 8. p. 54 Some hints to such explication p. 11 Likewise Joh. 14. 3. with other Scriptures p. 55 56 57 58 The glory then to be revealed on them that wait for him with distinctiòn between that and the promise of this life occasionally spoken to p. 24 25 26 More directly in answer to th 1 2 3. Queries p. 83 84 85 5 Concerning the matter and manner of Gods teaching and the alone sufficiency of it p. 71 72 73. And so what the voyce of Christ is and how known and distinguished in answer to the tenth Query p. 94 6 Concerning the holy Scriptures what they are and how the righteousness of God engaged for preserving the Records of them p. 74 75 76 77. Gods primary way for demonstrating the Truth Goodness and Authority of them p. 78. Secondary Arguments demonstrating the same p. 79 7 The excellency spirituality plainness and glory of the Ministry or dispensation of the Gospel as committed to the Apostles and by them given to all Nations for the obedience of faith p. 59 60 61 62 63 64 65. 8 What other means God useth for bringing his teaching nigh to us p. 80 9 Who they are that deny the alone sufficiency of Gods teaching p. 81 82 10 The distinction between the manner of Paul and the rest of the Apostles receiving their testimony and furniture to their Ministry and Timothy and all other secondary Ministers then and since receiving theirs p 2. and the same spoken to again p. 14. 15. likewise in answer to the Sixth Query p. 88 89. In the answers to other Queries besides those already hinted to are divers Scriptures opened and compared with others chiefly these 1 Joh. 2. 20 27 Joh. 16. 8 14 p. 86 87 88. with p. 71 72 73. Isa 30. 18 21. p. 91. Rom. 10. 6 8. with Joh. 1. 5. p. 93. 94 Iâ—a 35. 8. p. 95. Joh. 4. 23 24. p. 96. Joh. 1. 9. p. 97. Rom. 8. 2 3. p. 97. 98 99. The people called Quakers are discovered in this Discourse 1 To be lovers and makers of Lyes compare their Charges in their first Paper and in James's Letter with my Answers p. 2 3. 21. 24. 26 27 28 29. 46 47 48. 2 To be movers of us to enquire after another God than the only true God in Christ See the Answer to their insolent Challenge p. 11 12 3 To be of those spirits that endeavour to introduce the imagination of another Jesus another Spirit another Gospel then what the Apostles have preached p. 59 60 61 62 63 64 65 And boast of confirming that imagination with signes and lying Wonders and with all deceiveableness of unrighteousness in them that perish See their Challenge with the Answer to it p. 9 10 c. to the 15 4 To be of those seducing Spirits having their Consciences seared as with a hot Iron that command to abstain from meats that God hath created to be received with thanksgiving c. That do reject and would take from us the Word of the Lord and not suffer us to look on it in the Records left us neither night nor day That do forbid the exercise of those gifts mediately given through Prophecy c. See all this in the Challenge with the Answer fore-mentioned 5 That appear in all to be proud knowing nothing doting about questions c. and there in unreasonable and absurd men that have no faith See further the Postscript FINIS
extended to them and striving with them through his first Personal Appearance through which all the Grace of God bringing salvation to all men came forth in all ages shall have no day of grace nor any such nigh coming of the Kingdom either in it self or in the word or tender of it afforded them in and by his second day as the fore-mentioned abuse of this Scripture would signifie to us in urging that first part of the Answer of our Saviour to the Pharisees vers 20. 21. for proof of the second appearing of Christ accomplished to and in men now in this day which thing signified namely That the second Appearing of Jesus Christ in the flesh and in the Spirit his coming again since his Ascension c. as in the forementioned expressions of thy Discourse and Letter was accomplished in those Pharisees there spoken to who yet had not owned him in his first appearance is also quite contrary to your own principles and expressions too in other parts of your discourse and writings in which you signifie it to be the peculiar privilege of your selves and such others to have experimented Christs coming again in you since his Ascension and this accomplished in some late operations in you many of which Farnsworth boasted of which you signified us all along and all others that would not admire and worship you to be strangers to yet now this Scripture must be brought and urged again and again to prove the said coming of Christ again in Flesh and Spirit after his Ascension c. to have been now accomplished in these Pharisees that were not yet the Disciples of Christ nor had owned him in his first Appearance and at this time also in which our Saviour himself affirmeth He was not yet ascended Joh. 20. 17. and the Holy Ghost saith the like of him Joh. 7. 39. Herein is the truth of those Scriptures verified in you that tell us Such men as have not faith or are of no judgement concerning the faith of and in that person they are also unreasonable or absurd men their own sayings and principles will not stand one by another for indeed themselves understand not what they say nor whereof they affirm But I shall wave the further notice of your Absurdities in this and proceed in the consideration of what may be more for our commodity and instruction and for yours also if not too late or you be not too proud to receive it See I pray you how to this second day of the Son of man which hee hath said his own Disciples should desire to see and should not see till they and we all the Disciples be gathered together our Saviour speaks further in the beginning of Chap. 18. Instructing us by a Parable alwayes to pray watch and be as men longing and waiting for it and not to faint or take up short assuring us That God will much more readily willingly speedâ—ly than the unjust Judge who yet was overcome by Importunity avenge his Elect and that speedily which he plainly signifies he will then and not till then fully do in that day of the Son of man yet to come and to be waited for by them all as 2 Thess 1. 6-9 10. and 2. 1. 2. Yet the Lord is not slack as men count slackness but his forbearance is salvation he is not willing that any should perish and therefore waits that he may be gracious as 2 Pet. 3. 9. c. Isa 30. â—8 But he that shall come will certainly come who ever scoff at the promise of it and will not tarry longer than his time Yea the Lord will hasten the work c. of his faithfulness and truth in which he hath also given assurance in what he hath already done Nevertheless saith our Saviour when he the Son of man cometh shall he find faith on the earth Surely he signifies but little few will be found in the expectation and waiting for his coming most that pretend to magnifie him will before that day have taken up short as if it were already accomplished in this or in that others almost discouraged and damped through the abounding of iniquity c. The other Scripture that was perverted by thee to the fore-mentioned purpose in thy second dayes Discourse is That saying of our Saviour Joh. 14. 3. If I go and prepare a place for you I will come again and receive you to my self that where I am ye may be also Is it not clear that that shall be accomplished to them altogether And then and not till then when he shall bring all that sleep in Jesus with him compare this with 1 Thâ—ss 4. 14-16 17. They did indeed see him again after he was a while taken from them by death hee being raised appeared to them many times before his Ascension and they were therein comforted and confirmed and happily therein there might be some first fulfillings of that promise Joh. 16. 16. c. A little while and ye shall see me again because I go to the Father But as that text speaks not expresly of his coming again though it shall then have its full and perfect fulfilling so in that first fulfilling of it though they did see him again yet was not that properly his coming again but farther demonstrations of that first appearance and of the works done in that person therein and thereby And truly because he was to go to the Father they had those demonstrations of the person that did ascend in our nature before he did so And because he is gone to the Father he also shall come again in his day and receive them to himself as Joh. 14. 3. The ground of all our consolation and hope as before being made compleat in this That we have an Advocate the Son of God in our nature even in that body in which he bore our sins to the Tree in heaven with the Father From whence namely from heaven we also look for the Saviour the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body by that mighty working by which he is able to subdue even all things to himself The other parts of my charge follow necessarily this first being so fully shewed and therefore with more brevity may be passed over as to say in the next place 2 That thou movest us to listen to and receive another Spirit than that which is in and with that hearing of faith Gal. 3. 1. 3. For is not the Lord himself in that revelation of him or the testimony of Jesus even as committed to the Apostles to be ministred and as preached by them that Spirit of Prophesie that Spirit prophesied of and that now fits for Prophesie and is the life and quintessence of Prophesie compare 2 Cor. 3. 17. and the other verses of that Chapter and Chap. 4. 1. c. with Rev. 19. 10. Is not that testimony as so come forth the Spirits testimony given and opened by him