But he goes on in his old way saying That they will not enter unless they may enter by their own righteousness and not by the blood of the Covenant First by the blood of the Covenant you will not enter that is clearly often proved We say it hath been falsely charged but never yet proved for Christ Jesus we witnesse to be a Covenant of Light and an entrance into the Kingdome which is everlasting by faith in his blood to us is administred by which we are redeemed from our former vain conversation and from whom we receive power and strength to do his will and not our own who of God is made unto us wisdome righteousness sanctification and redemption He further sayes Then it must be by your own righteousnesse if you expect to enter but in truth you never look to come there We answer as before an entrance is freely administred unto us into the kingdome which is everlasting but not by our own righteousnesse for we suffer the losse of it with our bodily exercises will-worship voluntary humilities with vain imitations forms and traditions which we sometimes lived in while short of the life which none knows but they that hath the Son in whose righteousnesse alone we now stand and rejoyce in the losse of our own that we might be found alone in him in whom is acceptance the will the deed and the power is onely his and so is the glory for ever And then T. C. brings these words of J. N. There is a seed to which the promise of Redemption is c. Doth not the Apostle say the same in effect The promise is to the seed not seeds as of many c And in thy seed shall all the nations of the earth be blessed c. J. N. also saith All who know the redemption of Christ by his precious blood are redeemed from the vain conversation c. And much more he hath to the same purpose wherein he clearly and fully declares that he owns Justification and Redemption of persons not by their own rigteousnesse but by the blood of Christ and so the witnesse Th. Collier produces for him is found to give testimony against him Another charge against us is That we leave the weighty things of faith and obedience to the Laws and Ordinances of Christ as vile and contemptible And for his proof he saith This is a truth there needs no proof But we say this is a lye that cannot be proved But he goes on with his work saying Else what means not onely their leaving undone the Ordinances of Christ as Baptisme Church-fellowship breaking of bread c. Even the whole profession of the faith of the Gospel but reproaching it and those who in faithfulnesse to Jesus Christ walk in obedience to Christ therein Now this we say as before the Ordinances of Christ do we own and his dayly cross do we witness yea one Baptism even the Baptism of Christ have we received and are baptized into his death and the fellowship of his sufferings being content patiently to suffer with him for a while that we may reign with him for ever yea and Church fellowship are we brought into and live in where our fellowship is with the Father and with his Son Jesus Christ where all the faithfull feeds at one Table and drinks of one Fountain being heirs of one inheritance and the life and power of the Gospel do we partake of and far from reproaching it or any others the Lord is our witness for by him are we taught better things and all those who in faithfulnesse obey him we dearely own and in the life have unity with but such as we find making a profession of the name of Christ his Ordinances the Faith of the Gospel and obedience to him and know not his voice but are setting up their own inventions imitating such as went before without their Authority and knows not the true Faith which purifies the heart gives victory over sin and the World but are drawing Iniquity with cords of vanity abhominations reigning not Christ iniquities apparently written in their foreheads not the Fathers name these are they who professe God in words but in deeds deny him against all such do we bear testimony and let such as names the name of Christ depart from Iniquity for because of such things is the wrath of God revealed and let all those who professe the faith of the Gospel shew it by their vvorks of Righteousness and not live in vvorks of vvickedness for vve dare not count them clean vvhich are vvicked but in the name and fear of the Lord vve say vvo unto them that call evil good and good evil that put darknesse for light and light for darknesse and are dravving Iniquity vvith cords of vanity Then he produces J. N. in his love to the Lost concerning Baptisme where he saith their forms of Water and God cannot be limited to any form or rudiment now J. N. is speaking of such as keep themselves disputing and jangling about outward ceremonies in an imitation of Johns Ministry calling it the Baptism of Christ but so far from the power of Christ or John as not come to the form of either and saith their form of Water and God cannot be limitted c. And we say such may well be called formes of Water who are thus taking on them forms but are from the life and power as their own Confession witnesse Tiverton writing T.C. further saith let them not think this will be a good excuse for them in the great day of the Lord that we took them up from the Letter to which we say the day is come that they that worship God must worship him in Spirit and in truth and for all your litteral obedience you are no better then those of whom the Lord speaks Isa 1. While your abhominations are thus reigning your iniquities apparently written in your foreheads and you drawing it with cords of vanity and are mockers of God formall in holy duties and the World like a canker hath eaten out all the divine sweetness of regenerating sanctifying grace c. as witnesse your own confession in Tiverton writing ' hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voyce of the Lord wash you make you clean c. but T.C. farther saith God can and doth limit his people to a visible Rule and order wherein they shew their faith in him love to him and his Authority over them c. We say that God hath according to his promise tent the spirit of truth which guides his people into all truth and put his Law in their hearts and written it in their inward parts c. And this the Saints in scripture witnessed and by it were kept unto him with whom we give in this testimony that the spirit of truth is come which guides into all truth and all those who are led by it are the Sons of God and so of the
blood of Christ and they that discern not this body eat and drink their own damnation he that hath an eare to hear let him hear and under his Banner we fight against the Beast false Prophet Deceivers and all the Nations of the world now united together against him Our weapons being not carnall but spirituall mighty through God to the casting down of strong holds and high imaginations whose daily Crosse we witness to be the great power of God to salvation who lives and dwels in us and whose peace none can ever take from us and who shall dash his enemies in pieces and grinde them to powder before whom Nobles doth bow and Kings cast down their Crowns whose scepter is a scepter of righteousnesse and of the increase of his government and peace there shall be no end unto whom be glory for ever and ever And this is the truth spoken from our hearts the Lord bearing us witnesse and this is the true way decreed by God for attaining of justification which we have seen and heard and are witnesses of and is no principle of delusion but held by us truly as it is in Jesus according to the Scriptures of truth and so Thomas Collier hath wronged the innocent for which he must account Another of the particulars falsly charged on us is that we have set up another way for the attaining of Justification that is by Quaking c. This is onely affirmed in his Dialogue but no proof mentioned and in his Glasse he endeavours thus to prove it that this is true is evident and apparent in that they have affirmed that their Quaking is the spirit of burning through which all must passe to enter into Righteousnesse and Justification c. Let the Reader minde this proof he saith it is evident and apparent by what evidence If persons will take an impudent false affirmation for proof then it is evident and apparent but not otherwise by what is produced he saith they have affirmed it who is it what particular person we and many others deny it and own no other way but what we have already declared and it 's very likely if he had heard such a thing from any particular person he would have mentioned it in his Dialogue or his Glasse and so he appeals to the understanding for judgment but we say he that judges this a proof to say they have affirmed it is void of understanding And if T. C. had not been blinded with envy arrogancy and impudency he would rather have confest his lye then have persisted in his obstinacy but at last he calls I. N. to justifie this in his answer to the Dialogue Now this must be granted that the Dialogue was published before there could be an answer to it and the charge was laid in the Dialogue and so laid without proof or cause And can any one in reason take J. Naylers Book for a witnesse when in that Book he returns this to be one of the Lyes charged by T. C. on the people called Quakers and no such words in his Book as to say that the Quakers have set up another way to attain Justification by that is by quaking c. He alledges the 15 page but there is no such thing affirmed This he saith that all that do declare the way they came to God witnesse quaking or trembling and all that knew the word of God trembled at it Do he here say that the Quakers have set up quaking as a way to attain Justification T. C. might blush at such impudency if he had not got a forehead that could not Another lye by T. C charged on us is that we have outed Christ in the great work of justification and no lesse then trample under foot the blood of the covenant counting it an unholy thing or at least too unholy to look to it or expect justification by it this he affirms in his Dialogue Now in his Glasse to prove it he saith if the preaching of it be Stories and Blasphemy this is a trampling of it under foot c. And if Sanctification and Mortification be the fulfilling of the Law and the creatures justification then the blood of Christ is laid aside For answer we say that T. C. and such as he makes the preaching of it a story If any in taking upon them to preach Justification by the blood of Christ to other while abominations reign in their own souls and are drawing iniquity with cords of vanity as is exprest in Tiverton writing before mentioned and as for Sanctification and Mortification to be the fulfilling of the Law and the Creatures justification is not proved by T. C. that the people called Quakers own any such thing but we say such as imagine to themselves a Justification without Sanctification and Mortification shall be scattered in their imaginations being no other but filthy Dreamers deceivers and being deceived and are blinde leaders of the blinde and shall all fall into the pit together Now consider what greater Agents can the Devil have for his Kingdome then such who preach to others or expect to themselves Justification without Sanctification and Mortification taking and what in them lies giving liberty to themselves and others to live in lust but the grace we own and witnesse teacheth us to deny ungodlinesse and worldly lusts and so Justification Sanctification and Mortification is all the work of God by Christ and none may conclude they have one without all Faith without works being dead As for our owning the blood of Christ we refer it to what we have said in our answ to the first particular But T.C. goes on in his wickedness adding sin to sin lye to lye and saith pa. 3. it further appears in that all that will own them must deny all their faith and justification in Christ crucified Verily except thou repent God will smite thee thou lying tongue he will destroy thee for ever he will take thee away and pluck thee from thy dwelling place and root thee out of the land of the living and give thee thy portion with lyars who hast herein out-stript all that have gone before thee that have come to our view If thou canst produce one example that ever any were invited to own or refused to be owned by us on any such termes or let shame and confusion cover thee for ever But he is still running on in his lying false accusing like the horse into the battel saying hence it is they judg and condemn all but themselves because they have found out another righteousness So that indeed and in truth they account the blood of the Covenant too unholy for them to look at for justification neither do they ever teach remission of sins by faith in the blood of Jesus Very many people can in this bear testimony against thee and surely we say didst thou know that blood and faith in it thou wouldst witnesse victory over and cleansing from those abominable lies Now let any rational
truth of the scriptures are we witnesses and have their testimony for and with us And then he farther saith page 11. We blesse God that we have the Letter and that he hath given us his spirit through the Ministry and hath in any measure subjected our hearts to his Authority in the Letter c. We say let him that mentions the name of God depart from Iniquity and stop they mouth and leave boasting of being subject to his Authority until thou witnesse cleansing from and Dominion over abhominations which by thy own confession are yet reigning in thee He still goes on saying so undermining all the Ordinances of Christ and laying of them aside as vile and contemptable else what meanes not only their judging all except themselves to be carnal c and themselves Pharisees c. Thou Hypocrit be silent how hast thou judged us and called us selfe righteous Pharisees c and now sayest we judge all but our selves thou confest we profess to own Christ and press after holiness selfe-denyall and perfection and seem to be most holy selfe denying c. and that our lives seem to demonstrate that we are perfect and free from sin and yet art charging us for judging who judge according to Christs rule exprest in the Scripture to know the tree by his fruit and so because we judge thee by thy fruits and not thy profession thou art crying out against us for judging we say again behold the Lord comes in flames of fire to render vengeance against all such ungodly sinners who profess his name in words but in workes deny him Therefore cease thy talking of thy Ordinances of Christ of faith in him obedience and love to him and of making mention of his name untiâ—l thou depart from Iniquity and know Dominion over those abhominations which are now reigning in thee for our God is just and will render to every one a due reward according to their works But thou sayst its the way to make an end of all saith and profession at once this vve say of all such faith and profession vvhich thou livest in vve trample upon it in the name povver and Authority of the living God yea all that profession of God in vvords vvhere vvorks deny him as thine do by thy ovvn confession and vvhat is here proved against thee and that faith vvhich doth not purify the heart nor overcome sin vvhat is it better then the faith of Devils and is not thine short of this for the Devils believe and tremble vvhile thou art speaking against trembling And thou sayest but indeed vve are bad and vile and vvretched yea thy actions declare thee so to be hovv many years hast thou been confessing thy badnesse and vilenesse and yet continuest so hast thou never read in the Scriptures he that confesseth and forsaketh his sin shall find mercy thou sayest we believe that he hath made us accepted in the beloved and in him he doth accept our services c. He that is in him is a new Creature old things are done away and they that are Christs have crucified the flesh with the affections and lusts Thou farther sayest we do not only live by grace now but we hope for the mercy of God c. The grace of God teacheth to deny ungodlynesse and wordly lust and to live righteously godlyly and soberly in this present world but what grace do you stand in whose iniquities are apparently written in your foreheads Abhominations reigning and drawing iniquity with cords of vanity and what hope is yours but the hope of the Hypocrite that perisheth for they that truly hopes for his appearing purifieth themselves as he is pure 1 Joh. 3.3 and this is far different from what appears in you who are as before exprest in Tiverton writing Farther he saith in this grace we stand poor and needy c. We say they that stand in the grace of God though they may stand poor and needy yet not wicked and ungodly for the grace of God teacheth to deny ungodlynesse c. and this in the fear and name of the Lord we utterly deny that such stand in the grace of God whose Abhominations reign and are drawing iniquitie with Cords of vanity c. What is all your sacrifices better then the offering of Swines blood or the cutting off of a dogs neck verily the Lord is so far from accepting such services as that they are ahominable unto him And thou farther sayest rejoycing that he hath accepted of such poor ones as we are to honor him in the profession of his name we say the joy of the wicked is but as the crackling of thorns under a pot and what is yours otherwise if your wickednesse be according to your own confession in Tiverton writing surely in vain do you cry the Temple of the Lord the Ordinances of Christ while thus defiled with your Abhominations against such a profession and Professors of it will the Lord appear to render vengeance whose works deny him and in this faith and profession thou sayest thou art confident that God will keep a remnant to his Kingdom and glory notwithstanding all the rage of Devils Quakers and men We say there is no unclean thing shall ever enter into the Kingdome of God and therefore vain is thy confidence that God will keep such a remnant which he by his faithful Servants declares shall never enter therein What will that God before whom the wicked cannot stand whose eyes cannot behold the thing that is evil suffer such a remnant to enter in or be kept to his Kingdome whose abhominations reignes and are drawing Iniquity with cords of vanity nay the remnant that the Lord hath and will choose shall be of an upright heart and without guile in their mouthes not mockers of God and they that comes on Mount Sion must be such whose garments are not defiled and are redeemed from the Earth not the Earthly mind standing in them and who have the Fathers Name not Iniquity apparently written in their foreheads Another lye charged on us by him is that we make God a lyer and for his proof he saith they that say they have no sin deceive themselves and what in them lyeth make God a Lyer it is the Scripture Language read your own doom 1 John 1. Now what evidence is this to prove that the people called Quakers make God a Lyer if thou canst produce that person amongst them who make God a Lyer or that have said he hath not sinned for that is the Scripture language he that saith that he hath not sinned made God a Lyar but what is this to the people called Quakers that Scripture we own but it doth not at all serve for thy purpose unless thou prove the people called Quakers say they have not sinned and so until then it must rest as a lye invented by thee and not that we are guilty of it And farther we say all have gone out of the way all shut up
and Prophets who stole the words c. against whom the true Ministers recorded in the Scriptures were sent by the Lord to bear witnesse and the same is witnessed in this day of the Lord For on him do we wait to know his will and receive his counsell and as he commands we obey and when we have received a word from him and a command to utter it we dare not dispute but obey and speak as the spirit gives utterance and untill then we dare not but be silent for such as runs and the Lord sends not shall not profit the hearers and so not to take a Message that another hath received and run with it when the Lord never commanded us And this also we say the baptisme of Christ we have received and the communion of his body we partake and do discern it even one Lord one Faith one Baptisme And if he shall command us to go into the water and to eate bread and drink wine together we shall be obedient but to do it our selves or administer it to others because some of the Saints did it we dare not unlesse we are commanded of the Lord for such as medled with the things of God and not commanded by him nor as he commanded though some of them might have good intentions in what they did yet the Lord shewed his high displeasure on them by severe punishments and sending his faithfull servants to testifie against them witnesse Nadab and Abihu the men of Bethshemesh Vzza Saul and the false Prophets who stole the words from their neighbour and run when the Lord never sent them And therefore let all such as do things by imitation of the Saints in Scripture or of others who obeyed the commands of God and have not received the like authority as they had feare and tremble and take warning in time lest the Lord make them examples of his wrath and indignation as he hath done others before Now let no envious cavilling or ignorant person slander us and say we deny the Scripture for of the truth thereof are we witnesses And also of the spirit of truth which gave them forth which was and is the Saints guide and leader and dearly do we owne them and this is the truth from our hearts Page 4. Another of his lies charged upon us is That we disown the coming of Christ from heaven And for proof of this he brings E. B. in his Book called The true faith of the Gospel wherein he saith The very Christ of God is within us we dare not deny him c. Now T. C. saith If the very Christ of God be within them he cannot come from heaven E. B. further saying they that are led by the spirit of Delusion shall answer the rest of thy Query by which saith T. C. he gives to understand that those that owns the being in and coming of Christ from heaven and looks for him are led by a spirit of Delusion So that they do not only condemn the generation of the just c. but the Saints of God in the primitive dayes How is this man hasting to fill up his measure of lies and slanders against the innocent Doth E. B. because he saith The very Christ of God is within us deny his coming from heaven Might it not rather have been from thence concluded that he witnessed his coming But T. C. is found adding three lies instead of clearing himselfe of one for he saith that E. B. gives to understand that those that own the being in and coming of Christ from heaven and look for him are led by a spirit of Delusion 2 That we condemn the generation of the just that are now waiting for the Son from heaven 3 And the Saints and servants of God in the Primitive dayes He further saith that it is no part of Naylers Creed in his Love to the Lost the Ascention Intercession and coming of Christ observe Naylers Creed a scoffing vain light spirit the Scripture in him and such like is fulfilled The leaders of the people cause them to erre by their lies and their lightnesse but if J. N. hath not a word of it in that Book is it not blinde impudency therefore to say the people called Quakers deny it And further we answer This is he whom we beare testimony unto who fills all things he that came down from heaven even the Son of man which is in heaven and dwels in us as he did in the Saints in the Primitive dayes whom we now own and witnesse to be our King and Law-giver and are so far from condemning them that we give our testimony with them and leave it to the understanding unprejudiced Reader to judge whether T. C. by saying that Christ was not in the Saints as he did lately at Glastonbury before many witnesses be not found condemning the Saints in the Primitive dayes who said that Christ was in them as Paul and others And also the generation of the just now who are witnesses of his being in them and obedient to his commands and so what he is charging us upon true tryall he is found guilty himself Another of his Lies by him charged on us is That we disown the kingdome of Christ which is the great and blessed promise of the Gospel the faith and hope of Saints for proof hereof he saith If the very Christ be in them he is not in heaven and that Naylor in his Salutation to the seed of God contemptably saith you observe dayes and years persons and forms loe here and loe there and the time and manner of his Reign you are jangling abouts and what a one he shall be all which as T.C. saith declares that he accounts the Reign of Christ so much witnessed in Scripture c. to be but jangling and conceits Now mark the insufficiency absurdity and falsnesse of this proâ—… as if E. B. because he saith the very Christ of God is in us the â—…ore he disowns his kingdome and denies his being in heaveâ—… Might he not as well charge the same on Paul who saith Christ lives in me And Christ himselfe because he useth these words I in them c. in his prayer for the Saints John 17. And if the Saints faith hope be according to Christs prayer who is it that disowns denies the coming and kingdom of Christ according to their faith and hope either E. B. and the people called Quakers who witness Christs being in them according to his prayer promise or T.C. who denies Christs being in the Saints contrary to both He further alleadgeth that J. N. saith you observe dayes and years c. as before exprest We say as before may not T. C. as well charge Paul nay Christ himselfe for disowning his Kingdome and denying his coming whose words were to the same purpose We further answer that this is the King who reigns in righteousnesse and rules in judgement and for such who live in wickednesse have abominations reigning
to such a purpose because I. N. saith Iudgement passeth upon all that is in the creature contrary to the life of God and his judgement must passe upon all that is unrighteous and they live in that which is for fire and condemnation Doth therefore he or the people called Quakers deny the Salvation or Damnation of persons If in this T. C. had been faithfull to I. N. he might have found in the same Book concerning Judgement speaking of the wicked with that which you hate shall you be condemned with other vvords to that purpose And in the same Book concerning the Resurrection he thus saith Think of this you wicked workers who live and dye in your sins and yet please your selves with talking of the Resurrection c. A wofull day will it be unto you who are found in your sins and in love of the world you prophane Esaus and cursed Nimrods c You hypocrites who professe God in words but in works deny him c. A terrible day will this be to you who dye in your sins And speaking of the children of Light he saith That in him we might be found at that day in whom we looke for a better resurrection which did we not see to be an unmeasurable reward we have an opportunity to return c. And if our hope were onely in this life we were of all men most miserable and many other words to the same purpose And now that T. C. or any other should be so impudent as to charge the people called Quakers for owning neither Salvation nor Damnation of any person and be so blinde to produce J. N. for a witnesse who so evidently declares that he owns both And this further we say A day we own wherein every man shall receive a due reward according to their works done in the body whether good or evill Even in that day which God hath appointed to judge the world in righteousness when the wicked shall not be able to stand in judgement nor sinners in the congregation of the righteous Yea a day when all that are in the graves shall hear the voyce of the Son of God and shall come forth they that have done good to the resurrection of life and they that have done evill unto the resurrection of condemnation when a finall separation shall be witnessed and each receive his sentence Come ye blessed go ye cursed from which sentence there shall be no appeal nor flying from the execution thereof Oh consider this ye who are drawing iniquity with cords of vanity having abominations reigning in you and iniquity apparently written in your forheads Ye who now make it a light thing even to lead the innocent with lies slanders reproaches verily in that day shall your hands grow weak which now are strengthened one by another and your faces gather palenesse which now cannot blush Then shall all false coverings be ript off and all appear as they are In vain shall it then be for such to say Lord Lord we have preacht and baptized in thy name c. Nay hear your sentence Depart you workers of iniquity into everlasting fire c. Another lye by him charged upon us is That our principles are but the pinciples of the old Ranters vvhich are out of date revived and brought into credit again by a new dresse c. This he affirms in his Dialogue vvithout mentioning any proof And in his Glasse for a proof he saith That this is true I need not prove in this place Any that know the principles of the Ranters may easily discern it The Ranters would have no Christ but within no Scripture to be a rule no Ordinances no Law but their Lust no heaven nor glory but here no sin but what men fancied to be so no condemnation but in the consciences of ignorant ones c. And what the Quakers is more or lesse let their own consciences judge onely they smooth it over with an outward austere carriage before men but within are full of pride filthinesse abhominations which by degrees break forth witness Naylers Exaltation in the West Here is the charge and the proof of it but we are confident he that is svvayed by the least spark of honesty vvill not finde us guilty on this evidence He saith That this is true I need not prove had he said I cannot prove he had spoken the truth although to confesse himself a lyar and false accuser for envy and subtelty it selfe can never prove it and it 's very like if he had any evidence he would produce it but at last he saith Witness Naylers Exaltation in the West Let the Reader a little consider when this time was that he speaks of it was not untill about the ninth moneth in the yeare 1656. And I. N. had answered the Dialogue wherein this Charge vvas layd in the fifth moneth before and yet novv no evidence produced for proof of this particular but that vvhich he calls Naylors Exaltation in the West So it 's clear the charge vvas laid and continued about four moneths vvithout any evidence and as its likely if this Exaltation as he calls it had not been he had yet remained vvithout proof We further ansvver as to the particular vvhich he calls J. Naylers Exaltation in the West it 's sufficiently known to many that that action vvas not at all ovvned by those vvho profest and lived in the Truth and vvere called Quakers vvhich may more at large appear by George Bishops Book published in ansvver to Ralph Farmer But mark these Principles of the Ranters vvhich he saith are the principles of the Quakers One is The Ranters would have no Christ but within which we utterly deny and what we own and witnesse concerning Christ vve have already demonstrated Even he it is that vve bear testimony unto who fills all things and preached himselfe the light of the world which lighteth every man that cometh into the world vvho is the savation of all those vvho believe in obey and follovv him and the condemnation of all such vvho reject and disobey him Another of the Ranters Principles as he saith is No Scripture to be a rule We say that vvhich the Scriptures declares vvas the guide and rule of Saints vve ovvn and vvitnesse and the Scriptures of truth to be given forth by that Spirit vvhich could not erre Another No Ordinances The Ordinances of Christ we ovvn One Lord one Faith one Baptisme and his Crosse ordained by him vve daily witnesse which crucifies us to the world and the world unto us and its the great power of God to salvation Another is No Law but their Lust Thomas Colliers own principles as manifested by his practice and confession appears more like the Ranters then ours For the grace of God which hath appeared to all men hath taught us to deny ungodliness and worldly lusts and to live godlily soberly in this present world Now T. C. besides those many lyes and false accusations
to be lyes but not one of them proved nor never can for in the presence of the Lord we deny them and declare them to be a heap of abominable lies And as for the proclaiming of our own Righteousnesse trampling under foot the Laws and Ordinances of Christ judging all that walk in them to be enemies sacrificing to our own nets how canst thou be so impudent as to say All these have been sufficiently proved when as we remember there hath not any proof been offered and that which thou hast endeavoured to prove is denied and found false and wouldst thou now have us believe they have been proved before any proof offered Blush at such impudency And he goes on saying Do they perform any duty to God or man because the Scripture requires it We say we perform duties because God requires it of us and this is the ground of our obedience as it was of the Saints that went before and such as medled with the things of God when not required by him he declared his wrath against them as the Scriptures testifie Doth not the Lords Prophet say Isa 1. To what purpose is the multitude of your sacrifices when you come to appear before me c These things the Scriptures declare yet the Lord saith who hath required these things at your hands when you spread forth your hands I will hide mine eyes from you yea when you make many prayers I will not hear Wash you make you clean put away the evill of your doings cease to do evill c. Now can such be owned who say they preach and baptize in his name and are set for the defence of the Gospel whose abhominations reign and are drawing iniquity with cords of vanity c Nay woe is their portion and this their sentence Depart ye workers of iniquity But T. C. goes on saying Do they not call it literal obedience and imitation Yea and well we may when performed by them who are out of the life For our God is a spirit and they that worship him must worship him in spirit in truth not in the oldness of the letter but in newness of spirit Hast thou been so long professing thy selfe a Teacher a Minister of the Gospel and yet is thy Ministry come no further then the Letter Then thou hast but a dead Ministry the fruits whereof declare the same that thou art one of them that ran whom the Lord never sent and profits not the people But he goes on with his lyes saying All their worke is to reproach and contemn those that own Christ Jesus according to the Scriptures and desire to obey him but this suits not to their light within Thou false accuser our work is not to reproach or contemn any but thou thy self art found casting reproach and contempt on the innocent and those that own Christ according to the Scripture and obey him we own and have unity with but according to the Scriptures hast thou been found to deny him in our hearing before many witnesses saying that thou believedst in a Christ which was not in the Saints when we own him in heaven and in the Saints also according as the Scriptures testifie John 3.16 17.23 But this thy dark lying spirit which is turned from the true Light cannot comprehend but art reasoning thus If he be in the Quakers how can he be in heaven because E. B. saith The very Christ of God is within us when Christ himself John 3. before mentioned saith No man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven and yet he was then talking with Nicodemus at Jerusalem who profest himself a Teacher in Israel and yet saith how can these things be If thou hast an eare to hear thou mayst hear And so T. C. is found guilty of that which he chargeth us reproaching and contemning such as own Christ and obey him according to the Scripture and also denying him as Christ himselfe and the Saints in Scripture bears witness of him He further saith this suits not with their Light within but the true light in believers teachers obedience c. We say while thou art talking of the true light in believers art turned from it in thy selfe and dost not walk in it For he that walks in the light as he is in the light knowes the blood of Christ cleansing from all sin which thou art ignorant of who hast been so long professing thy selfe one of his Ministers and yet so far from cleansing as that thy abhominations reign and art drawing iniquity with cords of vanity Page 10. But T. C. still goes on with his work adding and asserting lyes but offers no proof but his own affirmations saying They condemn the poor humble soules that live in the sight and sense of their sins for Publicans that this is clear and truth he saith is manifest else what means your crying so much up of perfection and condemning others because they say they have a sense of their sin it is their burthen We say what means thy lying but that thou hast to fill up thy measure produce one of us or that is owned by us if thou canst that did condemn the poor humble souls that live in the sight and sense of their sins for Publicans or for saying they have a sense of it when indeed it is their burthen But such as thou art the light and life of God condemns where ever it is made manifest who art talking of a sight and sense of sin but it 's not your burthen because you still live in it and plead for continuance of it Now how many yeares hast thou profest thy selfe a Teacher of others and a Preacher of remission of sins and yet hast thy abhominations reigning and art drawing iniquity with cords of vanity c. as by thy confession appears But there is a generation who by the confession of a sight sense and burthen of their sin get ease and liberty to continue in sin Now these the light of the world condemns for it is they and they onely who confesse and forsake their sins not who confesse and live in sin shall finde mercy But thou sayest what means your crying up of perfection We say he that desires to keep his sinne though he will confesse it no wonder he cryes out against such as cryes up perfection Now why mayst not thou as well dislike and charge God himself Christ his true Servants and Ministers for commanding pressing after and labouring for perfection as how full the Scripture is to this purpose he that truly views it may easily find But consider whose Minister dost thou now shew thy selfe The Ministers of Christ laboured to present every man perfect in Christ for which end they were sent and received gifts for the perfecting of the Saints And art thou crying out against such as are crying up perfection Cease thy profession to be Christs Minister while thou art
of Christ we own them so but to raile at any we deny unlesse you will call such Language as Peter spoke to Simon Magus spoken by the same spirit to be railing and with them have we unity but against thee and such as thou art do we bear testimony for severall reasons they were redeemed from all Iniquity but ye are drawing iniquity with cords of vanity The grace of God had taught them to deny ungodlinesse c. Your abhominations reigne they were saved by the vvashing of Regeneration but your sin hath eaten out all the Divine svveetnesse of regenerating and sanctifying grace and so by their fruits of holinesse were known to be what they profest but your works of wickednesse deny God though in words you confesse him witnesse Tiverton writing and Paul bids Timothy stir up the gift that was in him Query 10. Why is it not lawfull for Saints now to be raised on in the way of holinesse by imitation or example and as a meanes or a help as well as in the Primitive times according to these Scriptures Mat. 11.29 John 13.14,15 Phil. 3.17 2 Thes 3 9. Answ Christ is given for an example and is a perfect pattern for his to follow and the Saints are to be followed while they walk so as they have him for example but the word Imitation we finde not in the Scripture nor the practice as we take it unlesse the Magicians of Aegypt the sons of Sceva and such like and the Scriptures beforementioned we own Query 11. Whether it be not a cunning device of Satan to judge and condemn all the Saints to be formall and without the spirit of Christ that walke in the Ordinances of Christ on purpose to cause contempt and reproach upon both Christ and his Ordinances Answ Yea it is and as cunning a device likewise of Satan to perswade persons in a form that they are Saints walk in the Ordinances of Christ are set for the defence of the Gospel and yet abhominations reign in them iniquities apparently written in their fore-heads and are drawing iniquity with cords of vanity while they confesse to wait for the counsell of the Lord. Now such as come to the Light of the world and follow it are led out of both into the practice of the true Ordinance and worship whch is in Spirit and Truth Query 12. Whether as the Ministry of the legall Ministration was to open the law of that Ministration Nehem. 8.4.8 So the Ministers of the Gospel are not to have respect to the written rule of the Gospel and to open and apply the same rightly dividing the word of truth according to 2 Tim. 3.15,16,17 Answ The true Ministers of the Gospel are not Ministers of the Letter but of the Spirit and they know the Law written in the heart and have the anointing dwelling in them whose teaching they are to follow and speak as the spirit gives them utterance and then they rightly divide the word of truth Query 13. Whether if any speak not according to the Law and the Testimony it is not because there is no light in them Isa 8.20 Answ They that speak not according to the Law and the Testimony are turned from the light for the Law is light and the Testimony of Jesus is the spirit of prophecy 14. Qu. If all have the true light in them which leads to God why doth the Apostle say Ephes 5.8 Ye were sometimes darknesse but now are ye light in the Lord Answ The true light lighteth every man that cometh into the world He was in the world and the world knew him not but unto as many as received him unto them he gave power to become the sons of God and the light shined in the darknesse when the darkness comprehends it not but a time is witnessed that God commands the light to shine out of darknesse Qu. 15. Whether Christs ascending into heaven when he was taken up in a clond Acts 1.10 be meant that he ascended into the hearts of men Answ It is meant as it is spoken and the Saints have their conversation in heaven and are in Christ and Christ in them John 17. 16 Qu Whether his sitting at the right hand of God making intercession for the Saints be in the hearts of Saints or in heaven Answ The glorious God at whose right hand Christ sits fils heaven and earth and dwells in the Saints whose conversation is in heaven as the Scriptures witnesse 17 Query Whether the Scriptures do not make a reall distinction between Jesus Christ and the Spâ—…t John 16.13,14 Chap. 14.26 Chap. 5.39 Answ The Scriptures testifie that Christ is the Word and that the Father Word and Spirit are one 18 Query Whether God or the Spirit be at all called man or the Son of man the seed of David as Christ is and whether you own Christ to be indeed truly a man of flesh and blood as we are according to Heb. 2.14 Answ Christ is called the Son of Man and he saith I and the Father are one And unto us a Son is borne his name is the mighty God c. And unto the Son he saith Thy throne O God c. And the man Christ Jesus do we own and his flesh and blood do we witnesse which is meat indeed and drink indeed Yea him we own according to Heb. 2.14 but not as you are for he was perfect without spot without sin but ye are wicked your abhominations reigne are drawing Iniquity with cords of vanity Iniquity apparently written in your foreheads as by your own confession appears in Tiverton writing but in his mouth was found no guile Now the wicked think that God is like unto them but he will reprove them and set their sins in order before them 19 Qu. Why the Saints if perfest as you pretend were so much in the sense of sin and confession of it as we finde they were Ps 32.5 Isa 6.5 Rom. 7.24 25. Answ The Saints as they declared a sense of sin so also a purging healing and deliverance from sin as Isa David Paul and others whom the Scriptures witnesse and as they confessed so they forsook and found mercy 20 Qu. Whether a lowly self denying frame of the spirit sensible of finne and corruption and warring against it be not the frame of spirit that most of all becomes the Saints and is most approved of God in Scripture as Isa 57.15 Mat. 5.3 Rom 7.24,25 Answ We know that the Lord dwells with him that is of a contrite spirit and an humble heart and the poor in spirit are blessed and are approved of God even they and onely they that deny selfe daily but there is no peace to the wicked and they do not war against sin whose abhominations reign but they war against Christ who are drawing iniquity with cords of vanity 21 Query Whether this temper of spirit be found in you yea or nay Answ Yea lowly self-denying and truly poor For we suffer the losse of our