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
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
Iniquity apparently written in their fore-heads drawing it with cords of vanity To dispute and talk of the Reign of Christ it becomes them no better then a jewell in a Swines snout and may well be said to be jangling and conceits for Satans subjects to talke of Christs kingdome and reign servants of Sin while there to boast of freedome by Christ such cannot be witnesses of it and their hope will perish But T. C. talks of the appearance of Christ which the Scripture witnesseth and Saints expected but what is that to him who lives in lying and such abhominations as are confest by him in Tiverton writing For such as hoped for his appearance purified themselves as he is pure And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true and he in us This is the ancient of days who now sits as Judg and Law-giver and we bear testimony his judgement is just and his Laws righteous whereunto all shall confesse This is that King whose kingdome is not of this world whose throne is for ever and ever And a scepter of rigteousnesse is the scepter of his kingdome Even he by whom God hath spoken unto us who is appointed Heir of all things by whom he made the world by the word of whose power all things are upheld Page 5. Another lye by him charged on us is That we disown the Resurrection of the dead For proof of this he alleadges Ja Naylers Love to the Lost in these words That it 's a mystery sealed with the Sons of God Nor can any ever know with what bodies they shall rise till they come to the flesh of Christ and he saith note this man owns no flesh of Christ and that he intends by coming to the flesh of Christ is to come to know that Christ hath no flesh but all spirit Now to examine this proof that the Resurrection is a Mystery is a truth for Christ saith I am the resurrection and Christ is a Mystery hid from the wise and prudent as the Scriptures witnesse but because J. N. saith the Resurrection is a mystery and that none shall ever know with what bodies they shall rise untill they come to the flesh of Christ Doth therefore the people called Quakers disown the Resurrection of the dead and deny the flesh of Christ what a strange kinde of reasoning is here Surely no understanding unprejudiced man can owne this any way tending to the proof of what is asserted might it not rather be concluded from these words seeing that the Resurrection is a mystery and none knows with what bodies they shall rise untill they come to the flesh of Christ that he owns both the Resurrection and flesh of Christ Other words T. C. mentions of James Naylers which tends nothing at all to the disowning of the Resurrection but he adds words of his own and from his owne propositions or suppositions at last dravvs this conclusion this must be no part of the Resurrection so excluding the body and the Resurrection vvhen the vvords produced admits of no such Interpretations He also sayes note Naylors Divinity in a mystery And we also say note the scoffers light as well as lying spirit of this man T. C. But let the understanding unbyassed Reader take notice what J. N. writes touching the Resurrection and then they must confesse that he is so far from disowning of it that he clearly declares the contrary for thus he saith The day cometh in which all that are in the graves shall heare the voyce of the Judge and shall come forth they that have done good unto the resurrection of life and they that have done evill unto the resurrection of condemnation Thinke on this you wicked workers who live and dye in your sins c. And further a terrible day will this be unto you that die in your sins And this the children of Light knows whom your envious minds is accusing as though they denyed the Resurrection though you see them preparing for it by casting off the deeds of darknesse c. which were our hope only in this life we were of all men most miserable who have denyed all these things for the Lord that in him we might be found at that day in whom we look for a better resurrection c. Therefore hath God appointed a day wherein he will judge the world in righteousnesse and give a just recompence When the Lord himselfe shall descend from heaven with a shout with the voyce of the Arch-Angel the quicke and dead to judge and the dead in Christ shall rise first as saith the Scripture Wherefore blessed are they that dye in the Lord but woe to you that dye in your sinnes at that day And now let him that is not given up to lying and blindnesse judge whether I. N. owns the Resurrection of the Dead or not How is this man T. C. found adding lye to lye First charging the people called Quakers that they disown the Resurrection of the Dead and when called to prove it produceth I. N. for evidence who so clearly and fully declares his owning of it but he thinks it may be to blinde the eyes of the simple and cover his own wickednesse by deceitfull reciting some and falsly mentioning others of James Naylers words as he who compares T. C. his writings with J. Naylers may easily behold and then from his own additions suppositions and false interpretations draws conclusions but the wicked is snared in the work of his own hands Page 6. Another of his lyes charged upon us is that we disown eternall life with Christ and for proof of this he saith this is clear that you own no eternall life with Jesus Christ of any man but of the Light within which they call the seed c. and then produceth J. Nayl words in his Salutation to the seed of God pag. 13. and with this seed is the Covenant which seed you know not observe this proof Doth his three times affirming of it prove the thing once in the Dialogue and twice in the Glasse what is this but first to make a lye and then as if twice affirming of it again were sufficient proof As for J. Naylers words With this Seed c. Is there any thing in them tending to the disowning of eternall life with Christ of any man verily he is void of reason or blinded with prejudice that will admit this for a proof May not T. C. as well say that Paul denies eternall life with Christ because he saith the promise is to the seed not seeds c And what is mentioned of J. N. in answer to that particular going before touching the Resurrection may be sufficient to demonstrate that eternall life with Christ is by him owned and so T. Colliers own evidence is found against him And this we say touching both those particulars Eternal life with Christ and the Resurrection
under sin and all that come truly to know Christ Jesus and faith in his blood know salvation and cleansing from sin who is made manifest to destroy the works of the Devill and to save his people from their sins And we know that God is true and is the avenger and punisher of lyes and Lyers Another of his lyes charged on us is that we destroy civil courtely as God hath commanded it and for proof saith that is proved in the Dialogue and their ovvn practice vvitness it levelling all conditions vvitnesse likevvise Magistrate people Husband Wife Parents Children Master Servant all alike no difference in the Quakers Religion witnesse George for in the latter end of his pretended word to the Gentiles c. he saith all to the light within c. Now mark his proof first he saith its proved in the Dialogue we say it s falsly charged in the Dialogue but no proof offered that we are guilty of it he there mentions several Scriptures which we own neither can he prove us guilty of the breach of one of them he saith also their own practices witnesse it Now if he means the vain practise of this Generation which is usually called Complements many vain wicked words used to no good purpose but in much deceit in pretending service and friendship when the contrary is intended and respect of persons such civil courtesy and vain customes we do deny and bear testimony against and so did the Saints recorded in Scripture The customs of the Heathen are vain and Christs flock were chosen out of the World and bore testimony that their deeds were evil And farther we declare that it is our duty and practise to do good unto all and the several conditions and relations of Magistrates and people Husbands and Wives Parents and Children Masters and Servants we own and practise according to the Scriptures and deny the contrary But he saith witnesse George all to the light within c. as if to direct to the light within were to destroy civil courtesy and level all conditions a wicked conclusion it being so far from destroying conditions and relations before exprest that it preserves them and such as are guided by it know and practise their several duties therein He farther saith a learned piece full of Divinity in Foxes account observe his light and scoffing Spirit the false Leaders mark and this scripture fulfilled in the last dayes shall come scoffers c. But T. C. goes on and concludes his evidence with an addition of many lyes saying that under pretence of perfection they have brought in a Religion made up of infidelity pride disobedience hypocrisy trampling of the blood of Christ under foot c. The truth of this hath been largly manifest in what hath been said and testified before from their own writings words and practises we say what word writing or practise hast thou produced of any of the people who professe and live in the truth that are called Quakers the falseness of what hath been by thee said hath been sufficiently declared by what hath been answered and thou found guilty of that hell-born sin of lying Which is the next particular by him charged on us and for proof saith witnessed that notwithstanding their infidelity pride disobedience c. yet pretend themselves perfect free from sin c. what evidence is this but three lyes produced to prove one for he saith their infidelity pride disobidience c. which is by us denyed and never yet by him proved and so both charge and evidence is sound false and how grosly guilty hereof himself is what hath been before proved against him is sufficient to manifest yet farther he goes on saying the truth of all is made manifest in that light that hath discovered them c. Now how contrary to truth this affirmation is we may leave to the impartial unprejudiced Reader to judge for there is several particulars returned to him by J. N. to rest on his head as lyes for which he offers no proof at all but layes them down in his Dialogue and not mention them in his Glass and how vain and insufficient the evidence by him offered for the rest is found we have sufficiently made manifest and yet he comes with even height of impudency and says the truth of all is made manifest c. And then he leaves it to the Reader saying be impartial and thou wilt be warned of the most dangerous and pernitious Principles that hath appeared c. The truth and true professors of it in former ages met with no better account from the enemies of it a sect every were spoken against Christ himselfe in whom was no guile found yet crucified as a Blasphemer and his Ministers and Servants accounted pestilent fellowes movers of sedition not fit to live such as turned the world up side down and we are not better then they but herein find the Scriptures fulfilled the Disciple is not above his Master c. And we also farther say let the Reader be impertial and we are confident he as many lyes affirmed in that Glasse as ever he saw in so small a volume beside the scoffing light absurd arrogant contradictory confused expressions therein contained And then in the 13. page he saith Naylor in his pretended answer runs over and sets down many particulars but answers none Let his Book herein bear testimony against thee that thou speakest false hath he not answered thee touching perfection the light other particulars as for that catalogue of lyes by thee charged on us and by him returned to thee what answer should be given more then to deny them while thou hast only charged and for the most part not so much as offered any proof for them T. C. farther saith only page 8. he forms something of his own invention c. That is that I did affirm the Scripture was Christ judge if Naylor be not a grevious Lyer to assert such a thing for answer We say there is no such thing asserted by J. N. in that page of his Book nor any other that we find nor any words tending to such a purpose and so still T.C. is found a grievous Lyer to affirm things so notoriously false Pag. 13. He farther saith Christ prayeth for none but such as believe through their word John 17.20 c. If Naylor or any of the Quakers do know of any converted to Christ since that time without a Bible or Ministry from the Bible Let them manifest it if they can c. I say God hath limitted us to a Bible We answer was Paul converted by a Bible or a Ministry from it Was it a Bible or Christ that Peter preached Act. 2.36 when three thousand souls were added to the Church Is it not the same way which he declares that the Prophets prophecyed of and were saved by even him whose day Abraham saw unto whom the Gospel was preached and was the Rock that followed Israel And so the
Christ had all his weapons wrested out of his hands by the strength of sin and whether such a one can stand in the warfare against sin or for the defence of the Gospel 29 Qu. If sin or sinners be purged out of the house of God whether those that remain must not be perfect and if so whether any of you will be left there 30 Qu. If the Church take effectuall course to purge away sin or sinners as in the Writing from Tiverton is directed whether thou must not be purged away whose Abominations reigne are drawing iniquity with cords of vanity Slavish feare hath stopt thy mouth sinne hath wrested all thy weapons out of thy hand a light spirit living short of the true sight and sense of Gods Majesty in the Churches Coldnesse and deadnesse on thy soule formall in holy Duties and indifferent and Laodicean spirit on thee without the sense of the worke and true travail of soule as in that writing by thy own confession appears Besides those many lyes slanders and reproaches thou art found guilty of in what is before declared A word to those called Baptists AND now a few words to you called Baptists who stumble at the same stumbling stone as all the rest of the professions in the world do Oh who would or could have thought that truth should have become such a burthensome stone to you of all others who are professing that you waite for his Reigne yet when he is witnessed to reign and have dominion whose right it is and must reigne untill and his enemies become his foot-stool even the promise of the Father The same the Prophets prophesied should come and whose day Abraham saw and rejoyced And the Apostles were eye-witnesses of when he is owned and witnessed obeyed and followed now is all of an uproar and many of you among the rest are engaged against him But know that this is the stone upon which whosoever falls it breaks them to pieces but on whomsoever it falls will grind them to powder for assuredly he is the same and not another Jesus Christ the same to day as yesterday and for ever And therefore we beseech you in bowels of love consider what you are doing and against whom you strive Oh! Its hard for you to kicke against the pricks For wee beare testimony in the name and feare of the living God that its the Son of God many of you persecute revile and reproach and that you shall one day confesse though now you may think you do God service And therefore cease striving against him and come down to his foot-stool and let every thing bow to his Name that so his reign in the particular you may come to witnesse For truly unlesse you know his Reigne there over sinne and corruption and all that is contrary to God his appearance who you professe yee are waiting for will be a day of dread and terrour of woe and misery of bitter lamentation though many of you now dispute preach and print against him yet in that day shall your mouths be stopt and palenesse cover your faces when this sentence you must hear Depart ye workers of Iniquity I know you not Then shall you see that nothing that 's unclean can enter this City And verily unlesse you know him a Saviour from sin and your Redeemer from iniquity in the particular he will not be a Saviour to you from hell and condemnation for they that hope for the latter and know not the former this is the hope of the hypocrite that will perish and not stand in the time of greatest need So think it not sufficient to be offering sacrifice to the Lord and crying out The Temple of the Lord c. And that you professe his Ordinances and walk in Church-fellowship as you call it But in coolnesse and moderation of spirit let each put this question to himselfe Hath the Lord commanded me Is this required at my hands or do I it because others have done it and left it upon Record and so the testimony in my selfe is wanting that the Lord required it Oh consider of it in time yee that have not heard the voyce of God nor seen his shape and have not his Word abiding in you but are enemies to those that this witnesse Surely the Lord will not hold you guiltlesse when he comes to judgement neither can you stand before him with any boldnesse for want of the testimony in your selves Then must your profession come to the ground So be not hasty or rash but try your selves search your selves Know you not that Christ Jesus is in you except ye be Reprobates And where he is made manifest it is to destroy the works of the Devill And if it be not done in the particular while you are upon Earth when doe you think it shall be seeing the Tree lies as it falls Think of this all yee that are yet strangers to it in your selves and oppose it in others even by pleading and printing against it Surely the Lord is arising yea in glory and great Majesty is he arising to rip off all unrighteous coverings And now must all appeare as they are before him who will not respect the persons of any nor the highest profession whilest they are strangers to his life and enemies to his Crosse and opposers to his work Now wee appeale to Gods witnesse in you which many of you so slight and set at nought Whether it be not the condition of many of you notwithstanding your high profession and know assuredly unlesse you return and repent this shall one day witnesse for the Lord and for us against you though for the present you may set light by it you shall one day bow unto it Oh! do not many of you now bow to the pride of the world and respect persons and receive honour one of another You that so long have professed to be separated from the world and yet uphold the worlds Teachers lest you should suffer Abominable deceit what to declare against them in words and yet uphold and maintain them in actions Nay do not many of you in words writings and actions joyne with the world against the innocent denying the same as the vvorld doth even the beginning and the end of the work of God the light and perfection Whereas the work of Christs Ministers was To turn people from darknesse to the light and the end of their Ministry for the perfecting of the Saints Oh! how can it be but that you should be overcome by the enemies of your own houses while you thus oppose the works of God and plead against it as many of you do How is your glory turned into shame who are become the degenerate plant of a strange Vine unto God How are you smitten with blindness and wearying your selves to finde the Door You were once hated by the world but now joyned with the world against the Heir And truly it s now no marvail to the Children of Light though the