against the Innocent confesses himself guilty of reigning abhominations in his soul and to be drawing iniquity with the cords of vanity c. witness Tiverton writing Let the rationall Reader judge whose principles are neerest like the Ranters his or ours Another is No heaven nor glory but here This we say that if our hope were only in this life we were of all men most miserable but we believe expect and wait for a Crown that 's immortall a Kingdome which is eternall reserved for us in the highest heavens which none can deprive us of Another is No sin but what men fancy to be so But we say the breach of the righteous Law of God is sin what ever men fancy and the reward thereof must they receive And whatsoever is not of faith is sin Another is No condemnation for sin but in the consciences of ignorant ones Here he goes on still charging without proof Now T. C. affirmed in our hearing at Glastonbury before many witnesses that persons may be freed from guilt and condemnation while motion and action of sin remains Surely this is the Ranters or Libertines principle to commit sinne and not be condemned for it what 's this but a seared conscience And herein he declares himselfe worse then the Ranters whom he saith owns condemnation for sin c. We say that Jesus Christ is made manifest to condemn sin in the flesh and happy are they who are hereof made witnesses Here judgement and mercy meets together and righteousness and peace kisses each other But at last he saith They smooth it over with an austere carriage before men but within are full of filthiness pride and abhominations Thou hypocrite first pull the beam out of thine owne eye before thou go about to take a mote out of anothers Dost thou accuse us for abhominations and filthinesse within while thy abhominations reign and art drawing iniquity with the cords of vanity Slavish fear hath stopt thy mouth c. as by thy own confession in Tiverton writing appears The Pharisees will rise up in judgement with thee and such as thou art who make the out-side clean while your abhominations are manifest within and without for the root must be as the branches the tree as the fruit therefore let shame and silence cover thee And now our consciences unto whose judgement T. C. hath appealed doth clearly acquit us and condemn him for a Lyar. Another of his particulars charged upon us is That Satan blinding us with the apprehension of the goodness of our cause or else a sence of its badness that he hath hemmed them in with a pretence of their own infallibility and the ignorance of all others that they will admit of no sober discourse nor bring their principles to the tryal of Scriptures c. but give railing accusations hard termes and hiddeous names and this is the strength of their arguments c. This is the substance of their charge in the Dialogue where no proof is offered as other particulars before and in his Glass he saith that this is truth he that runs may read if to call Persons Lucifer Devil Beast c. Let the understanding judg and their pretence of infallibility carrying all in a mistery pretending all in the dark but themselves witnesse Naylors pretended answer to my assertations in the Dialogue concerning them Now mind this Proof and see where there be any other but his own affirmation first as in many others before invent and make a lye and then for proof when called to it affirm it over again and say that this is true he that runs may read or this is so clear I need not prove and so instead of evidence here is impudency surely more honesty would have appeared in it for him to have confest his lyes then thus to add impudency thereunto but at last he brings J. Ns. answer to his Assertions a strange proof to bring the answer to the Assertions for proof of the Assertions it is strange T. C. is not ashamed of his absurdity what is this but an implicet confession that the assertions were laid down without proof and so if they had not been answered he yet had had no proof but at first intended a lye for if the things asserted had been true which is denyed yet he not knowing it were a lye for him to assert what he knows not as they swore falsly who said the Lord liveth Jer. 5. besides Thomas collier confest that be had a sober discourse with a friend at Bristol Contrary to what he here affirms and what hideous names are there in J. Ns. answer Is it a hideous name to call a lyer a lyer or to tell one that opposeth himself against Christ and Truth that he is of Antichrist and one of Gogs army one whose lyes lightness impudencies and false accusations appeares as T. C. doth it is not against scripture rules to tell him that he is of his father the Devil and shall know the judgements of the Lord against him one day for it for this know we are not of those that cry peace to the wicked like C. T. and the Authors of that writing from Tiverton but as we receive from the Lord so must give to every one his due portion Judgment to whom is belongs and this we likewise say that all that are not turned to the light are in the dark and are not turned to Christ who is the light of the world and was given for a Covenant of light and may not we justly say they are in the dark who are disputing against it though they say we judg them in saying so they are such to whom it belongs and Childrens bread is not for such he that can receive it let him and that Spirit whom we follow is the Spirit of Truth which we witness according to the promise of Christ which is infallible and so far as any are guided by it they are infallible and all others are in the dark let them profess what they will but here we leave him And come to other of his lyes viz. That amongst all the falfe wayes of Sathan there is none more pernicious and dangerous c. undermines the whole body of Truth makes an end of Christ in his person offices power and being as man all at once and so makes an end of justification and salvation all at once makes an end of the authority of the Scriptures c. at once What a heap of lyes are here at once surely as a fountain easteth out her waters so dost thou thy wickedness but now examine his evidence this as others is affirmed in his Dialogue without offering any and in his Glass he saith that this is all true is manifestly cleared for none rootes up all at once like this the person of Christ see Naylor in his love to the lost Concerning Christ he humbled himselfe and became obedient to the death that he might become a living example to all Generations which no creature
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
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
the world as the Scriptures declare him or thou wilt be deceived in the day of tryal when thou lookest for salvation by him We further say we own him as the Scriptures testifie of him even the Light of the world the way to the Father the life 's the truth the mighty power of God He further goes on page 14. saying Read your confusion you blinde Quakers The Apostle saith he had not attained neither was he perfect c. We say we presse towards the mark for the price of our high calling of God in Christ Jesus And let as many as be perfect be thus minded And if Paul had attained Christ dost thou say he had not attained perfection For Christ is perfect and he saith Let as many as be perfect c. Was not he himselfe one of those many and so we say we have attained to that which is perfect and are pressing forward And mayest not thou as well charge Paul for blindnesse and confusion as we who owned and witnessed perfection and yet was pressing forward Again he saith Prove that ever any of the Saints in Scripture did like you Quakers say they were perfect here any otherwise then by faith in Christ which we own and witnesse We say do wee own it otherwise then by saith in Christ and in this faith do wee witnesse victory over sin and the World but for thee to say which we own and witness what doth it profit for this that know O vaine man that faith without workes is dead now what works or fruites doth thy faith produce who art Drawing Inquity with Cords of vanity and whose Abhominations are reigning in thee c. as wittnesse Tiverton writing what are these but fruites of Sodome and Clusters of Gomorrah therefore cease thy profession of faith untill it produce better fruits but thou thy selfe wilt own some were perfect in the Scripture why then dost thou bid us prove it that is sincere upright walking with God c. wee say wee own it no otherwise but according to the Scriptures for no workers of Inquity can stand in his presence nor walke with him now from this perfection thou art far off who while thou pretendest to wait for the Counsell of the Lord Confessest thou art Drawing Iniquity with Cords of vanity art Lukewarme formall in holy Dutyes this is far from Sincerity and uprightness pag. 15 Thou farther sayst All that Do indeed Quake and tremble at the word of the Lord will quake tremble at the Delusions of these poore blind deluded people that are deceiving and deceived here the Deceiver is talking of Deceiving and being deceived Wee say let the Hypocrite first pull the Beam out of his own Eye before hee meddle with a mote in anothers thou sayest thou knowest the Letter of Scripture is the Rule of Saints and the Spirit the Guide to that Rule wee say the Letter kills but the Spirit gives life that which the Scripture declares to be the Saints guid Rule and Leader wee own and have formerly declared but what guide and rule dost thou walke by as thy practise and Confession declare is it not the Prince of Darknesse and his Laws therefore cease talking of the Saints Rule and guide while thou art thus Ignorant of it and walking Contrary to it And so now thou concludest thy Lyes Lightness scoffes Reproaches and Slanders saying I say no more but leave them to the Lord whom I earnestly desire in mercie to looke upon them c. wee say let him that mentions the name of God depart from Iniquity for the prayers of the wicked are an abhomination to the Lord and if the Lord will not heare them that regard Iniquity in their hearts shall such be heard whose Iniquities are apparently written in their Foreheads and are Drawing of it with Cords of vanity wee farther say with the Lord wee rest in his armes are wee preserved from the wicked who bend their bowes shoot out their arrowes even bitter words yea in vaine do they plott and Imagin mischiefe their Snare is broken and wee are escaped and the Mischiefe which they causelessly devised against the Innocent is fallen upon their own heads glory to the Lord for ever As for that which hee calls Naylors exaltation in the west wee refer as formerly to George Bishops Booke in Answer to Ralph Farmer intitled the throne of truth exalted And thus have wee brought this Glass to the Light wherein whosoever impartially views it may easily observe what it represents and is contained in it it Beares the Image of the Prince of darknesse and containes many absurdities contradictions Lyes slanders and reproaches yet affirmed and published with as much impudency as falsness as if the Author neither feared God nor regarded man so this Day the Scripture is fullfilled in our Eyes and Eares that the Enemies of God have consulted together with one consent and are confederate against the Lord the tabernacles of Edom and the Ishmaelites of Moab and the Hagarius Geball and Amon and Amalick the Philistians with the inhabitants of Tyre The Lord having now appeared in great Love power and Magesty to gather a remnant out off and from all kindreds tongues Nations and families of the Earth to beare Testimony against all the unrighteous Deeds of the World all Nations kinreds formes sects and professions are now consulting and taking counsell together against this Remenant and are drawing up their forces against the holy City Ashur also is joyned with them hee that hath an eare to heare let him heare but this Mount Sion can never be moved for God is in the midest of her and though her gates stand upon by Day yet no uncleane thing can ever enter therein neither any that worketh abhomination or that loveth maketh a lye but only they whose names are written in the Lambs booke of life And therefore why do the heathen rage and the people imagine Mischiefe for ye shall bee slain all the sort of you as a broken wall and a sa tottering sence shall ye be whose fall comes suddenly without remedy for he that sits in the heavens laughs yea the Lord hath you exceedingly in derision hee hath set his King upon his holy hill of Sion Who doth and shall reigne till all his Enimies be made his foot stool the mouth of the Lord of hosts hath spoken it A few words in Answer to Thomas Colliers Queries Query 1. Whether ever the Prophets Christ or the Apostles did teach a Doctrin as you have amongst you viz to look to the Light within for salvation but rather to Jesus Christ without and what he had done for finners without them Act. 13.38.39 and 16.31 Answ We answer Moses directed to the Word nigh in the heart and in the mouth which Paul saith was Christ and if in the heart then within and Paul saith that this was the Mistery that God would make known to the Gentiles Christ in us the hope of glory and Christ himselfe saith except