Truth vindicated and the lyars refuge swept away being an answer to a book set forth by Thomas Collier called A looking-glasse for Quakers, and also to some particulars in a book of his called A dialogue &c. : wherein the truth is cleared from those slanders ... : also an answer to his queries in the end of the book ... : together with an epistle to the people called Baptists ... / published by ... John Pitman, Jasper Batt. Pitman, John, d. 1658? 1658 Approx. 173 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A54931 Wing P2299 ESTC R28442 10594916 ocm 10594916 45332

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Early English books online. (EEBO-TCP ; phase 2, no. A54931) Transcribed from: (Early English Books Online ; image set 45332) Images scanned from microfilm: (Early English books, 1641-1700 ; 1408:16) Truth vindicated and the lyars refuge swept away being an answer to a book set forth by Thomas Collier called A looking-glasse for Quakers, and also to some particulars in a book of his called A dialogue &c. : wherein the truth is cleared from those slanders ... : also an answer to his queries in the end of the book ... : together with an epistle to the people called Baptists ... / published by ... John Pitman, Jasper Batt. Pitman, John, d. 1658? Batt, Jasper, d. 1702. 69 p. Printed for Thomas Simmons, London : 1658. Reproduction of original in the Harvard University Library.

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eng Collier, Thomas, fl. 1691. -- Looking-glasse for the Quakers. Society of Friends -- England. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2010-11 Assigned for keying and markup 2010-12 Keyed and coded from ProQuest page images 2011-01 Sampled and proofread 2011-01 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

Truth Vindicated, AND The Lyars Refuge ſwept away. Being an Anſwer to a Book ſet forth by THOMAS COLLIER, called A Looking-glaſſe for QƲAKERS, and alſo to ſome particulars in a Book of his called A Dialogue, &c. Wherein the truth is cleared from thoſe Slanders and Reproaches by him caſt upon it; and the Refuge of Lies ſwept away, and upon tryal, himſelf found guilty of many of thoſe Evils which he hath falſely charged upon the INNOCENT.

Alſo an Anſwer to his Queries in the end of the Book, called A Looking-glaſſe, &c. with ſome Queries returned to him to be anſwered.

Together with an Epiſtle to the people called Baptiſts; with whom we ſometimes fed on Husks: But now are brought to the Fathers houſe where there is BREAD enough

Publiſhed by us who love truth in the inward parts, and are now called forth by the Lord to bear teſtimony againſt Deceit, Unrighteouſneſſe, and deeds of Darkneſs; who have long wandered upon the barren mountains, running from mountain to hill; but now have heard the voyce of the good Shepherd, and are brought to the true fold, and known to this generation by the names of John Pitman. Jaſper Batt.

The lip of truth ſhall be eſtabliſhed for ever: But a lying tongue is but for a moment.

LONDON, Printed for Thomas Simmons, at the Bull and Mouth neer Alderſgate, 1658.

Truth vindicated, and the Lyars Refuge ſwept away.

THomas Collier, a man long well known unto us, who hath for ſome time profeſt himſelfe a Miniſter of the Goſpel, or a Teacher of others, ſaying, that he is ſet for the defence thereof; having publiſhed a Book, which he calls, A Dialogue between a Miniſter of the Goſpel, and an Inquiring Chriſtian (where in truth there was neither) in which he undertakes to diſcuſs the principles of the people called Quakers, therein ſetting down ſeveral particulars, as by them held, and guilty of, which they deny. Neither hath he made any proof thereof, but only ſaid it; which Book being anſwered by I. N. and Thomas Collier charged for uttering many Lies againſt the foreſaid people, and above fifty of them returned to him for a proof, or to reſt on his head untill the dreadfull day of account, unleſſe he timely repent: Thereupon he hath publiſhed another Book, which he calls A Looking-glaſs for Quakers, in which he ſaith, the truths aſſerted in that Dialogue are clearly proved, and James Naylor and the Quakers are proved to be lyers and deceivers. Now it is not the truths in that Dialogue (if any there) which he was called upon for a proof, but the lies by him therein invented, which yet remain unproved, notwithſtanding what is by him alleadged.

Now theſe Books coming to our view, and by us examined and weighed; and finding our ſelves concerned therein, we being reputed by him under that name, were preſſed in ſpirit to publiſh this vindication on the Truths behalf, which is by us owned, and lies and lyars denyed.

But before we proceed further, this is to be obſerved, that we ſent him a Letter dated the 19th day of the firſt moneth, 1657. thereby acquainting him that ſuch books we had ſeen publiſhed in his name, expreſſing ſuch particulars which we did declare in the name and fear of the Lord, were not owned by us, but denyed, and the Author to be neither Miniſter of the Goſpel, nor Chriſtian, but a Lyar, ſlanderer, and falſe accuſer: And that if he did not diſown the ſaid books, or confeſs that he had wronged the truth, and us who own it, or otherwiſe reaſonably ſatiſfie us in ſome ſhort time, either by word or writing, we ſhould as the Lord ſhould direct and order, publiſh our Innocency, and ſome of the Authors wickedneſſe, that ſo his Sheeps cloathing might no longer hide his wolviſh nature. Now there being a time and place agreed on, and appointed by him and one of us for him to vindicate himſelf, and prove the particulars before mentioned, where was a meeting accordingly, and where only four of thoſe particulars debated. Thomas Collier went away, not mentioning any further or other time for debating the reſt, though it was then, and ſtill is by us denyed; that what was then by him offered for proof of his Aſſertions, to be any way valued for his purpoſe: And now his Looking-glaſſe being his only Refuge (that we know of) which conſiſts much of Lyes, muſt be ſwept away, unto the particulars whereof we are now come. 1 That all our principles, are deluſions. 2 That we hold not any principle of truth truly as it is in Jeſus. Now for proof of theſe particulars, he ſaith, that if that which follows be true, then this is true; and we may ſafely conclude, that if that which follows be falſe, then ſo muſt this.

That which follows is this; that we forſake the true way, decreed and ordered of God for the attaining of juſtification, which is by faith in Chriſt crucified; this is charged on the people called Quakers, not one or ſome of them, but the people called Quakers. Now for proof hereof in his Dialogue, he only ſays it, but offers none. In his Glaſſe he alledges James Nayler, in his love to the Loſt, concerning juſtification, where he uſes theſe words; That perſons are ſo juſtified as they are ſanctified, and mortified and no farther; And at other places he ſeverall times expreſſes Mortification and Sanctification, before Juſtification: And at another place; That by which the juſt lives, is that by which the creature is justified. And ſo T. C. ſayes, that it is James Naylers great work to make Sanctification, Mortification, and Juſtification to be one, and Juſtification to depend on Sanctification and Mortification.

The work that we have in hand is, not to vindicate perſons, but truth; and if any one ſhould forſake the true way decreed and ordered of God for the attaining of juſtification, Is that a ſufficient ground to ſay, the people called Quakers do ſo? Is there any one or more that hath ſet out any writing by appointment, and ſigned in the name of the people called Quakers (as T. C. and others did a writing in the name, and by appointment of the Meſſengers of the Churches at Tiverton the 18th day of the 7th. moneth) wherein ſuch a thing is declared, as to forſake Chriſt the way to Juſtification, then there might be ſome ground for ſuch a charge; but further, the truth declared by James Nayler in this particular, we own; and he that with an impartial eye views his writing, will never finde any ſuch thing by him declared, as T. C. falſly charges; for J. N. ſaith, that the wiſdome of men in the fall, finding theſe ſeverall words in the Scripture, hath in their imaginations run them into diviſion, and ſeparated that which is in one, and cannot be divided in the poſſeſſion, for it is one that worketh all theſe: and that which ſanctifies, that mortifies, and the ſame juſtifies; and ſo his drift is, not to make Juſtification to depend on Sanctification and Mortification, but all on the juſt one; and ſo to diſcover the vanity of ſuch a people, who would conceit a poſſeſſion of juſtification without ſanctification or mortification, like the Authors of that Writing from Tiverton, who ſay they are joyned to the Lord, and yet confeſſes abominations reigning in their ſouls, drawing iniquity with cords of vanity: A light ſpirit, ſlaviſh fear, mockers of God, living ſhort of the true ſight and ſenſe of Gods Majeſty, a wretched worldly ſpirit, coldneſſe and deadneſſe on their ſouls, formality in holy duties, indifferency, Laodicean ſpirit, without the ſenſe of the work, and true travail of ſoul, as in that writing with more ſuch fruits is expreſt.

Now J. N. clearly lays the work of juſtification, ſanctification, and mortification on Gods righteouſneſſe, ſaying, it is the work of God wrought by Chriſt; and they who had received the Spirit, were called to all theſe by faith in his blood: And in what he writes concerning Redemption in the ſame Book he ſaith, All who knows the redemption of Chriſt by his precious blood, &c. And in another place, Who hath redeemed us to God by his blood; and ſo it's clear by his words, as he expreſſeth them, without T. Colliers Expoſitions, that he lays the work on Gods righteouſneſs wrought by Chriſt; and why ſhould T. C. conclude a meaning from ſome of his words, contrary to his own expreſſions; but the thing is very probable, that he had laid this charge from his own imagination before he had ever ſeen J. Naylers Love to the Loſt.

Another teſtimony he offers for proof of this particular, is what himſelf heard (as he ſaith) at a meeting of ours at a place called Himmington, but it's like it was intended Limmington, where he and another, as he ſaith, taking occaſion to hold forth Chriſt amongſt them, they heard with patience untill they came to hold forth juſtification through his blood; Then their Teacher cryed out blaſphemy, and ſaid, that they ſpake ſtories to the people, and denyed the ſpirit by which they ſpake. There coming to the meeting, and ſpeaking there of juſtification by the blood of Chriſt, is confeſt, and their preaching of that which they knew not might well be called ſtories; but that our friend Chriſtopher Holder called Juſtification through the blood of Chriſt, Stories or Blaſphemy, is utterly denyed, as ſeverall do witneſs who were then preſent, and do affirm that our friend ſaid he owned the words, but their ſpirit he denyed; for them to talk of that which they were ignorant of, might well be called Stories, the Prophet ſaith, Jer. 5.2. Though they ſay, the Lord liveth, ſurely they ſwear falſly. Dare any ſay, the Prophet denyed the Lord lived? Now for ſuch whoſe abominations reign, are drawing iniquity with cords of vanity, &c. as T. C. confeſt of himſelf ſince that time, witneſſe Tiverton writing. We ſay, for ſuch to take upon them to preach Juſtification through the blood of Chriſt. Their teſtimony is by the truth in us denyed, and may well be called ſtories, & they blaſphemers: and the Lord will ſay to ſuch, what have you to do to take my words into your mouths? And further we know that Chriſtopher Holder (at that time, and believe yet doth, if living) own no other way for juſtification, but Chriſt crucified by faith in his blood, as the Scriptures declare; and ſo both thoſe which T. C. produces as witneſſes for him, are found bearing teſtimony againſt him, and ſo the two firſt particulars, and this which follows are found falſe: We alſo ſay, that if both thoſe before produced by T. C. for evidence had declared the thing aſſerted, which is utterly denyed, yet could no rational unprejudiced man take them for ſufficient evidence, to prove the people called Quakers hold ſuch principles.

And further we do declare for our ſelves, and that which is alſo aſſented unto by the people called Quakers, that this we own and witneſſe Jeſus Chriſt is come a light into the world, that all men through him might believe; and is the true light which lighteth every man that cometh into the world: And whoſoever follows him ſhall not abide in darkneſſe, but ſhall have the light of life. This is he who is the way to the Father, and none can come to the Father but by him; even he who was in the beginning before all things, and by whom all things were made; even he that was dead, but is now alive, and lives for evermore, who is made unto the Saints ſanctification and righteouſneſs, as well as juſtification and redemption, and ſaves his people from their ſins: And they who are made witneſſes of him, know him dwelling in them, and for that end made manifeſt to deſtroy the works of the Devill: And all thoſe who make a profeſſion of his name, and ſay, he is their Redeemer, Saviour, or Juſtifier, and have abominations reigning in their ſouls, Iniquities written in their fore-heads, and are drawing it with cords of vanity, are Lyars and Deceivers; for none can know him a Juſtifier, but they who know him a Sanctifier and a Mortifier; and whoſoever knows his ſalvation from condemnation, muſt know his ſalvation from ſin: This is that Chriſt we bear record unto, the ſeed of the woman that bruiſes the Serpent head, whoſe day Abraham ſaw, and was the Rock that followed Iſrael, of whom they drank. The ſame the Prophets prophecyed of, who was born of the Virgin in the City of David, preached himſelfe the light of the world, the way to the Father, was hated, perſecuted, mocked, reviled, and delivered to be crucified, by thoſe who profeſt they were in expectation of his coming, yet choſe a Murtherer before him. This is he who is the living bread that came down from heaven, whoſe fleſh is meat indeed, and whoſe blood is drinke indeed, and whereof whoſoever doth not eat and drink have no life in them: He that can receive it let him; who was a man of ſorrows, acquainted with griefs, his viſage more marred then any mans, of whom many were and are aſtoniſhed, was crowned with thorns, crucified between Theeves, was buried, roſe again, and aſcended far above all heavens, and fills all things, being glorified with the Father, with the glory which he had with him before the world was, the ſame to day as yeſterday, and for evermore, who makes interceſſion for the Saints, and is the Mediator of the New Teſtament, even the man Chriſt Jeſus, and he that hath ſeen him, hath ſeen the father alſo, through whoſe blood we are juſtified, and are redeemed from our former vain converſation; and witneſſe remiſſion of ſins, who hath baptized us with the holy Spirit, and is our righteouſneſſe, with whom we have fellowſhip, and with the Saints in light: And they that walk in the light as he is in the light, have fellowſhip one with another; and the blood of Jeſus Chriſt cleanſeth from all ſin; who though we are many, are one bread; for the bread that we break is the Communion of the body of Chriſt, and the cup that we drink is the Communion 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 man judge what proof here is more then the reiterating of a company of lies, and therefore need no further anſwer.

Another of his Lies charged on us is, That we have found another way to go to God by, then Chriſt the Mediator, this he affirms in his Dialogue, and for proof ſays it over again in his Glaſse, and to it adds another lye; That we diſown Chriſt to be a man; he adds further, and ſayes, Naylor in his Love to the Loſt, where all their principles are ſtated, ſuch as they are; yet there is never a one of Chriſts Aſcention and Mediatorſhip. Doth J. N. or any other (except thy ſelfe) ſay that all the Quakers Principles are there ſtated? Thou haſt ſaid before, they have ſet up another way to Juſtification then by Chriſt, that is by quaking. Doſt thou find ſuch a principle in that Book? It's like thou wilt not deny, but the way to Juſtification is a principle: And if we have ſet up quaking to be the way, and all our principles be there ſtated, then that muſt be one, or thou muſt be a Lyar: It were well if thou knew a bridle for thy tongue; but becauſe his Aſcention and Mediatorſhip are not ſtated there (as thou ſayeſt) doth it follow that they are denyed by the people called Quakers? and then thou draws thy concluſion ſutable to thy premiſes, ſaying, by all which it appears, that they have indeed another way, ſuch a one as themſelves have invented to go to God by, and not by Chriſt, page 4. By what doth it appear? becauſe thou haſt ſaid it, here is nothing elſe remaining to prove it; but who can believe thy teſtimony, that art thus given over to lying,, except ſuch as are as blinde or impudent as thy ſelf?

He ſtill goes on charging, that they own not Chriſt in his Authority, will not ſubmit to him in his word: In ſtead of hearkning to the voyce of Chriſt in Scripture, they hearken to, and follow after either the voyce of Satan, or ſuggeſtings of their own deceitfull hearts within them, and call this Chriſt and his voyce, which they muſt and do obey, though contrary to all rules of God in Scripture.

And inſtead of proving this with an audacious impudent face, he asks the queſtion, ſaying, Oh all you Quakers! is this a lye too? do you not witneſſe it to the world, that you hearken not to the voyce of Chriſt in Scripture? nor obey him on the account of faith, but to the voyce of Satan? or at beſt your own deceitfull hearts, though contrary to all rules of Scripture. Will any rationall man account this a proof? was ever ſuch impudency heard of? Firſt, to ſlander and accuſe falſely; and when called upon for a proof, then aske whether this be a lye too? What is it, but as much as to ſay, who dare deny what he affirms, though never ſo falſe. Can any of thy own followers be ſo blinde as to owne thee here? And thou goeſt on, page 4. filling up thy meaſure of lies ſaying, you call it the light within, the voyce of Chriſt, the true Word, &c. when it is but your own lying fancies at the beſt, witneſſe your turning aſide from all the glorious truths of Chriſt, in Scripture: And then for proof of all this, beſide thy own falſe affirmation, thou bringeſt J. Naylers words in his Salutation to the ſeed of God. Nor can your litterall promiſes ſure your condition, nor ſave you from Satans power. Doth this any way tend to the proof of what is aſſerted, that wee owne not Chriſt in his authority, &c? But thou goeſt on, as if thy main work were to invent lyes, and ſaiſt, by which he would give to underſtand, that all the Scripture muſt be laid aſide, onely looking to, and following the Lights within. Didſt thou ever hear of ſuch a thing from any of thoſe called Quakers, as to preſſe any to follow Lights within? Or is there any thing in thoſe words of J. N. tending to the laying aſide of Scripture; but thy Maſter ſets thee forth to manifeſt thy ſelf.

We further anſwer, the truth of the Scriptures do we own and witneſſe; the voyce of Chriſt have we heard; to his authority are we ſubject, and have his word abiding in us, which is a light to our ſteps, by which we come to ſee the deceit of our own hearts, and are delivered from it, by which alſo we ſee where all thoſe are who are imitating the Saints recorded in Scripture, without the life and power which they had, and ſo are no better then thoſe vagabond Jews, who would caſt out Devils, becauſe Paul & others did, but were void of that power and authority by which they did it. For this we ſay in the name of the Lord, there is many have, and read the Scriptures, but few know the commands of Chriſt, of which ſort are all thoſe that know not Chriſt made manifeſt in them; for thoſe whom the Lord ſent ſpake as the ſpirit gave them utterance, and had the word abiding in them: Acts 2.4. And the Saints knew the anointing in them which taught them all things, and needed not mans teaching, 1 Cor. 2.12,13,14. and ſo they did not ſteal the words, every man from his neighbour, but as they had received the gift, ſo they miniſtred; and if they had not received a word from the Lord, they dare not ſpeak a divination of their own brains, but in the name of the Lord did bear their teſtimony againſt all ſuch to be deceivers; and ſuch as run, and the Lord never ſent them, for by their fruits they are known.

And by the ſame rule do we walk as they did, even the ſpirit of Truth, and not by another mans line: And ſo as all are kept to this rule, every one is kept in his place, and ſo are ſerviceable to one head, one Lord and Maſter. Of the Apoſtles, ſome were ſent to preach and baptize, another was ſent to preach the Goſpell, and not to baptize. Some were ſent to the Circumciſion, and others to the Gentiles: Now as they all were obedient to the commands they had received, they diſcharged their duties, and not like a generation of men in theſe dayes, who are crying up the Scriptures; but being ignorant of the commands of Chriſt, intrude themſelves into things they know not, and runs on in a vain imitation of the Saints recorded in Scripture in outward obſervations and bodily worſhips, but comes not to the life, power and authority which they witneſſed, and are ignorant of the true guide and Leader: And ſo many ſeeing in the Scripture what Paul or others of the Lords faithfull Miniſters wrote unto particular perſons or Churches according to their ſeverall conditions or occaſions, take a part or parcell of it, and read to their hearers, or followers; and then add a Divination of their own brains; but the voyce of Chriſt, or Word of the Lord they never knew, and ſo they go contrary to the rules of Scripture, unleſſe it be in following the falſe Teachers 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, Ʋzza, 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 pro •… , as if E. B. becauſe he ſaith, the very Chriſt of God is in us, the •… ore he diſowns his kingdome, and denies his being in heave •… 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, Iniquity apparently written in their fore-heads, drawing it with cords of vanity. To diſpute and talk of the Reign of Chriſt, it becomes them no better then a jewell in a Swines ſnout, and may well be ſaid to be jangling and conceits; for Satans ſubjects to talke of Chriſts kingdome and reign, ſervants of Sin, while there, to boaſt of freedome by Chriſt, ſuch cannot be witneſſes of it, and their hope will periſh; But T. C. talks of the appearance of Chriſt, which the Scripture witneſſeth, and Saints expected; but what is that to him who lives in lying, and ſuch abhominations, as are confeſt by him in Tiverton writing? For ſuch as hoped for his appearance purified themſelves, as he is pure. And we know that the Son of God is come, and hath given us an underſtanding, that we may know him that is true; and we are in him that is true, and he in us. This is the ancient of days, who now ſits as Judg and Law-giver, and we bear teſtimony his judgement is juſt, and his Laws righteous, whereunto all ſhall confeſſe. This is that King, whoſe kingdome is not of this world, whoſe throne is for ever and ever; And a ſcepter of rigteouſneſſe is the ſcepter of his kingdome. Even he by whom God hath ſpoken unto us, who is appointed Heir of all things, by whom he made the world, by the word of whoſe power all things are upheld.

Page 5. Another lye by him charged on us is, That we diſown the Reſurrection of the dead: For proof of this he alleadges Ja: Naylers Love to the Lost, in theſe words; That it's a myſtery ſealed with the Sons of God. Nor can any ever know, with what bodies they ſhall riſe, till they come to the fleſh of Chriſt; and he ſaith, note, this man owns no fleſh of Chriſt, and that he intends by coming to the fleſh of Chriſt, is to come to know that Chriſt hath no fleſh, but all ſpirit. Now to examine this proof, that the Reſurrection is a Myſtery, is a truth; for Chriſt ſaith, I am the reſurrection; and Chriſt is a Myſtery, hid from the wiſe and prudent, as the Scriptures witneſſe; but becauſe J. N. ſaith, the Reſurrection is a myſtery, and that none ſhall ever know with what bodies they ſhall riſe untill they come to the fleſh of Chriſt. Doth therefore the people called Quakers diſown the Reſurrection of the dead, and deny the fleſh of Chriſt? what a ſtrange kinde of reaſoning is here? Surely no underſtanding unprejudiced man can owne this any way tending to the proof of what is aſſerted; might it not rather be concluded from theſe words, ſeeing that the Reſurrection is a myſtery? and none knows with what bodies they ſhall riſe untill they come to the fleſh of Chriſt; that he owns, both the Reſurrection and fleſh of Chriſt? Other words T. C. mentions of James Naylers, which tends nothing at all to the diſowning of the Reſurrection; but he adds words of his own, and from his owne propoſitions or ſuppoſitions, at laſt dravvs this concluſion, this muſt be no part of the Reſurrection: ſo excluding the body and the Reſurrection, vvhen the vvords produced admits of no ſuch Interpretations: He alſo ſayes, note Naylors Divinity in a myſtery: And we alſo ſay, note the ſcoffers light (as well as) lying ſpirit of this man T. C. But let the underſtanding unbyaſſed Reader take notice what J. N. writes touching the Reſurrection, and then they muſt confeſſe that he is ſo far from diſowning of it, that he clearly declares the contrary; for thus he ſaith, The day cometh, in which all that are in the graves ſhall heare the voyce of the Judge, and ſhall come forth; they that have done good, unto the reſurrection of life, and they that have done evill, unto the reſurrection of condemnation. Thinke on this you wicked workers, who live and dye in your ſins, &c. And further, a terrible day will this be unto you that die in your ſins: And this the children of Light knows whom your envious minds is accuſing, as though they denyed the Reſurrection, though you ſee them preparing for it, by caſting off the deeds of darkneſſe, &c. which, were our hope only in this life, we were of all men moſt miſerable, who have denyed all theſe things for the Lord, that in him we might be found at that day, in whom we look for a better reſurrection, &c. Therefore hath God appointed a day, wherein he will judge the world in righteouſneſſe, and give a juſt recompence: When the Lord himſelfe ſhall deſcend from heaven with a ſhout, with the voyce of the Arch-Angel, the quicke and dead to judge, and the dead in Chriſt ſhall riſe firſt, as ſaith the Scripture. Wherefore bleſſed are they that dye in the Lord, but woe to you that dye in your ſinnes at that day. And now let him that is not given up to lying and blindneſſe, judge whether I. N. owns the Reſurrection of the Dead, or not. How is this man T. C. found adding lye to lye: Firſt, charging the people called Quakers, that they diſown the Reſurrection of the Dead; and when called to prove it, produceth I. N. for evidence, who ſo clearly and fully declares his owning of it; but he thinks (it may be) to blinde the eyes of the ſimple, and cover his own wickedneſſe by deceitfull reciting ſome, and falſly mentioning others of James Naylers words, as he who compares T. C. his writings with J. Naylers, may eaſily behold: and then from his own additions, ſuppoſitions, and falſe interpretations, draws concluſions; but the wicked is ſnared in the work of his own hands.

Page 6. Another of his lyes charged upon us is, that we diſown eternall life with Chriſt; and for proof of this he ſaith, this is clear, that you own no eternall life with Jeſus Chriſt, of any man, but of the Light within, which they call the ſeed, &c. and then produceth J. Nayl. words in his Salutation to the ſeed of God, pag. 13. and with this ſeed is the Covenant, which ſeed you know not: obſerve this proof; Doth his three times affirming of it prove the thing once in the Dialogue, and twice in the Glaſſe? what is this, but firſt to make a lye, and then as if twice affirming of it again were ſufficient proof? As for J. Naylers words, With this Seed, &c. Is there any thing in them tending to the diſowning of eternall life, with Chriſt of any man? verily he is void of reaſon, or blinded with prejudice, that will admit this for a proof. May not T. C. as well ſay, that Paul denies eternall life with Chriſt? becauſe he ſaith, the promiſe is to the ſeed, not ſeeds, &c? And what is mentioned of J. N. in anſwer to that particular going before touching the Reſurrection, may be ſufficient to demonſtrate, that eternall life with Chriſt is by him owned, and ſo T. Colliers own evidence is found againſt him.

And this we ſay touching both thoſe particulars; Eternal life with Chriſt; and the Reſurrection of the dead. The life which is eternal with Chriſt we own & witneſs, according to the promiſe of Chriſt, for him we witneſſe living in us, who was from everlaſting and ſhall be to everlaſting; he who was the firſt, and ſhall be the laſt, in whoſe ſtrength we ſtand, and in whoſe power we witneſſe victory over all unclean ſpirits; and ſhall after we have ſuffered with him a while, reign with him in life and glory for ever.

And as for the Reſurrection of the dead, we are ſo far from diſowning of it, that we are preſſing hard towards the attaining of it: Yea, the reſurrection of the juſt and unjuſt do we own; for if our hope were onely in this life, we were of all men moſt miſerable: But we are not of thoſe that ſay, how are the dead raiſed? and with what bodies do they come? But on the good will and pleaſure of the Lord do we wait, who giveth a body as it pleaſeth him, and to every ſeed his own body: And if any are yet asking what body it is that ſhall ariſe? we anſwer in the words of Paul, 1 Cor. 15.36, &c. Thou foole, that which thou ſoweſt is not quickned except it dye, &c. And ſo all buſie, lying, wicked perſons ſhall one day know, that that day wch wil be to us a day of glory and rejoycing, even the day of the Reſurrection ſhall be to them a day of ſhame, miſery, and lamentation; He that hath an eare to hear, let him heare. And ſo theſe muſt reſt on Thomas Collier for lyes, and the people called Quakers are acquitted.

Page 6. Another charge which he layes on us is; That notwithſtanding all this, we own our ſelves to be perfect and free from ſin, entered into a ſtate of Juſtification, not by faith in Chriſt, but by their own righteouſneſſe attained by taking heed to the Light within, and paſſing through the ſpirit of burning as they ſay (viz.) of quaking fits, &c. This he affirms in his Dialogue, and being put to his proof (for there he offers none) In his Glaſſe he ſaith; This is a truth ſo apparent, that he that runs may read, in every Quakers mouth: Yet it ſeems this muſt be proved too, though it be the common Language in diſcourſe, and in print, &c. Yea, we exepct proof, for we deny it, and charge thee to be a lyar, and thy teſtimony is not to be received. Now for proof he ſaith, But this may eaſily be diſcerned in Nayler concerning perfection Pag. 33. 40, 41. is this a proof ſufficient to prove what is aſſerted? to mention ſuch a place, when there is nothing there tending to the proof of any part of it? But he further alleadges Ja. Naylors anſwer to his Book, page 73. in theſe words; Did ever Miniſter of Chriſt preach againſt perfection as thou doſt? who ſayeſt, that perfection is not attainable here? Is this any thing at all to prove what is aſſerted?

And further at the meeting at Glaſtonbury before mentioned this particular being one of the four then debated, T. C. then ſaid, That by every Quaker, he did not mean every particular of them, bu the generality of them, or every one that he had diſcourſt withall: And being urged to name ſome particulars, he anſwered, he did not remember where he had diſcourſt with any about that particular: He was then asked, whether he had not diſcourſt with ſome at Bristoll (then named to him) he confeſſed he had. It was then demanded, whether they affirmed any ſuch thing to him, that they were perfect? he anſwered, that he did not remember whether they did at all diſcourſe about that particular, and ſo out of his own mouth is proved the lyar. How doth T.C. forget himſelfe, to ſay, It's ſo apparent, that he that runs may read in every Quakers mouth; and that it's the common Language in diſcourſe, and in print, &c. And thence would infer a kinde of impudency in the people called Quakers, to deny it, or demand proof for it. Surely, if thoſe particulars before aſſerted by him were ſo evident in every Quakers mouth, and the common Language in diſcourſe and print, he might well have produced ſome particulars for inſtance. Is it poſſible that there can be any almoſt of his own followers ſo blinde as not to ſee his lying and impudency? beſides his abſurdity, to bring the Anſwer to his Book, to prove what he had ſaid therein? So that if his Book had not been anſwered, it ſeems his proof had yet been wanting; although what is there alleadged, ſerves not at all to his purpoſe: Let all who have any modeſty, bluſh at ſuch wickedneſs and folly.

And we further ſay, that perfection we own, witneſſe, and preſſe after, forgetting that which is behinde: Preſſing hard forwards, even towards the marke for the price of the high calling of God in Chriſt Jeſus, believing that he which hath begun the worke, will in his owne time finiſh it in us. And all thoſe who with us in faithfulneſſe and patience wait for it, we owning, obeying, and following the light of the world, the gift of God which is perfect: And they who walke in the light as he is in the light, have fellowſhip with us, and know his blood cleanſing from all ſin: For into the new Ieruſalem ſhall nothing that is unclean ever enter; and they who are by the Lord foreknown, are predeſtinated to be conformable to the image of his Son; that as he is (even ſo they ſhould be in this preſent world) who was perfect, and left us a perfect example, and whoſe prayer was, that they may be made perfect in one: And when he aſcended on high, he gave ſeverall gifts, but all to this end, for the perfecting of the Saints: And for this the Miniſters of Chriſt laboured, to preſent every man perfect in Chriſt Jeſus, and onely and alone in him do we own, witneſſe, and preſſe after it: And of this ſeverall of the Saints in Scripture came to be witneſſes, even to be cleanſed, waſhed and ſanctified, made free from ſin, and ſo ſervants unto righteouſneſſe, and had their fruit unto holineſſe, and the end everlaſting life; and the way is but one, and ſo the charge remains falſe.

Another of his Lies charged on us is, that we ovvn neither Salvation, nor Damnation of any perſon, but of the Light within. This he affirms in his Diaglogue: and for proof brings J. Naylers Love to the Loſt, concerning Judgement, where he produces theſe words, Iudgement paſſeth upon all that's in the Creature contrary to the life of God, and his judgement muſt paſſe upon all that is unrighteous, and they live in that which is for judgement, fire and condemnation: And T.C. ſaith, It were well for evill perſons, if nothing were for judgment and fire but evill principles and practices, &c. What evidence is this, to prove that the people called Quakers own neither Salvation nor Damnation of any perſon, which is affirmed in both his Books? Is there any thing in theſe words tending to ſuch a purpoſe? becauſe I. N. ſaith, Iudgement paſſeth upon all that is in the creature, contrary to the life of God, and his judgement muſt paſſe upon all that is unrighteous, and they live in that which is for fire and condemnation. Doth therefore he, or the people called Quakers deny the Salvation, or Damnation of perſons? If in this T. C. had been faithfull to I. N. he might have found in the ſame Book concerning Judgement, ſpeaking of the wicked; with that which you hate ſhall you be condemned, with other vvords to that purpoſe: And in the ſame Book concerning the Reſurrection, he thus ſaith; Think of this you wicked workers, who live and dye in your ſins, and yet pleaſe your ſelves with talking of the Reſurrection, &c. A wofull day will it be unto you who are found in your ſins, and in love of the world; you prophane Eſaus, and curſed Nimrods, &c: You hypocrites, who profeſſe God in words, but in works deny him, &c. A terrible day will this be to you who dye in your ſins: And ſpeaking of the children of Light, he ſaith, That in him we might be found at that day, in whom we looke for a better reſurrection; which did we not ſee to be an unmeaſurable reward, we have an opportunity to return, &c. And if our hope were onely in this life, we were of all men moſt miſerable, and many other words to the ſame purpoſe: And now that T. C. or any other ſhould be ſo impudent as to charge the people called Quakers for owning neither Salvation nor Damnation of any perſon, and be ſo blinde to produce J. N. for a witneſſe, who ſo evidently declares that he owns both.

And this further we ſay, A day we own, wherein every man ſhall receive a due reward according to their works done in the body, whether good or evill. Even in that day which God hath appointed to judge the world in righteouſneſs, when the wicked ſhall not be able to stand in judgement, nor ſinners in the congregation of the righteous. Yea a day when all that are in the graves ſhall hear the voyce of the Son of God, and ſhall come forth, they that have done good, to the reſurrection of life, and they that have done evill, unto the reſurrection of condemnation, when a finall ſeparation ſhall be witneſſed, and each receive his ſentence, Come ye bleſſed, go ye curſed; from which ſentence there ſhall be no appeal, nor flying from the execution thereof, Oh conſider this ye who are drawing iniquity with cords of vanity! having abominations reigning in you, and iniquity apparently written in your forheads: Ye who now make it a light thing, even to lead the innocent with lies, ſlanders, & reproaches; verily in that day ſhall your hands grow weak, which now are ſtrengthened one by another; and your faces gather paleneſſe, which now cannot bluſh: Then ſhall all falſe coverings be ript off, and all appear as they are; In vain ſhall it then be for ſuch to ſay, Lord, Lord, we have preacht and baptized in thy name, &c. Nay hear your ſentence; Depart you workers of iniquity into everlaſting fire, &c.

Another lye by him charged upon us is, That our principles are but the pinciples of the old Ranters, vvhich are out of date, revived and brought into credit again by a new dreſſe, &c. This he affirms in his Dialogue, vvithout mentioning any proof: And in his Glaſse for a proof, he ſaith, That this is true, I need not prove in this place; Any that know the principles of the Ranters may eaſily diſcern it. The Ranters would have no Chriſt but within, no Scripture to be a rule, no Ordinances, no Law but their Luſt, no heaven nor glory but here; no ſin but what men fancied to be ſo; no condemnation but in the conſciences of ignorant ones, &c. And what the Quakers is more or leſſe, let their own conſciences judge, onely they ſmooth it over with an outward auſtere carriage before men, but within are full of pride, filthineſſe & abhominations, which by degrees break forth, witneſs Naylers Exaltation in the Weſt. Here is the charge and the proof of it; but we are confident, he that is ſvvayed by the leaſt ſpark of honeſty, vvill not finde us guilty on this evidence. He ſaith, That this is true, I need not prove; had he ſaid, I cannot prove he had ſpoken the truth, although to confeſſe himſelf a lyar and falſe accuſer, for envy and ſubtelty it ſelfe can never prove it; and it's very like if he had any evidence, he would produce it; but at laſt he ſaith, Witneſs Naylers Exaltation in the Weſt. Let the Reader a little conſider when this time was that he ſpeaks of; it was not untill about the ninth moneth, in the yeare 1656. And I. N. had anſwered the Dialogue, wherein this Charge vvas layd in the fifth moneth before, and yet novv no evidence produced for proof of this particular, but that vvhich he calls Naylors Exaltation in the Weſt: So it's clear the charge vvas laid and continued about four moneths, vvithout any evidence; and as its likely, if this Exaltation (as he calls it) had not been, he had yet remained vvithout proof. We further anſvver, as to the particular vvhich he calls J. Naylers (Exaltation in the Weſt) it's ſufficiently known to many, that that action vvas not at all ovvned by thoſe vvho profeſt, and lived in the Truth; and vvere called Quakers, vvhich may more at large appear by George Biſhops Book, publiſhed in anſvver to Ralph Farmer; But mark theſe Principles of the Ranters, vvhich he ſaith are the principles of the Quakers. One is, The Ranters would have no Chriſt but within, which we utterly deny; and what we own and witneſſe concerning Chriſt, vve have already demonſtrated: Even he it is that vve bear teſtimony unto, who fills all things, and preached himſelfe the light of the world, which lighteth every man that cometh into the world, vvho is the ſavation of all thoſe vvho believe in, obey and follovv him, and the condemnation of all ſuch vvho reject and diſobey him.

Another of the Ranters Principles (as he ſaith) is, No Scripture to be a rule. We ſay, that vvhich the Scriptures declares vvas the guide and rule of Saints vve ovvn and vvitneſſe, and the Scriptures of truth to be given forth by that Spirit vvhich could not erre.

Another, No Ordinances. The Ordinances of Chriſt we ovvn; One Lord, one Faith, one Baptiſme, and his Croſſe ordained by him vve daily witneſſe, which crucifies us to the world, and the world unto us, and its the great power of God to ſalvation.

Another is, No Law, but their Luſt. Thomas Colliers own principles, as manifeſted by his practice and confeſſion, appears more like the Ranters then ours: For the grace of God which hath appeared to all men, hath taught us to deny ungodlineſs and worldly luſts, and to live godlily & ſoberly in this preſent world. Now T. C. beſides thoſe many lyes and falſe accuſations againſt the Innocent, confeſſes himſelf guilty of reigning abhominations in his ſoul, and to be drawing iniquity with the cords of vanity, &c. witneſs Tiverton writing; Let the rationall Reader judge whoſe principles are neereſt like the Ranters, his or ours.

Another is, No heaven nor glory but here. This we ſay, that if our hope were only in this life, we were of all men moſt miſerable; but we believe, expect, and wait for a Crown that's immortall, a Kingdome which is eternall, reſerved for us in the higheſt heavens, which none can deprive us of.

Another is; No ſin but what men fancy to be ſo. But we ſay, the breach of the righteous Law of God is ſin, what ever men fancy, and the reward thereof muſt they receive, And whatſoever is not of faith is ſin.

Another is; No condemnation for ſin but in the conſciences of ignorant ones. Here he goes on ſtill charging without proof. Now T. C. affirmed in our hearing at Glaſtonbury, before many witneſſes, that perſons may be freed from guilt and condemnation, while motion and action of ſin remains: Surely this is the Ranters or Libertines principle to commit ſinne, and not be condemned for it; what's this but a ſeared conſcience? And herein he declares himſelfe worſe then the Ranters, whom he ſaith, owns condemnation for ſin, &c. We ſay, that Jeſus Chriſt is made manifeſt to condemn ſin in the fleſh; and happy are they who are hereof made witneſſes. Here judgement and mercy meets together, and righteouſneſs and peace kiſſes each other.

But at laſt he ſaith, They ſmooth it over with an auſtere carriage before men, but within are full of filthineſs, pride, and abhominations. Thou hypocrite, firſt pull the beam out of thine owne eye, before thou go about to take a mote out of anothers. Doſt thou accuſe us for abhominations and filthineſſe within, while thy abhominations reign, and art drawing iniquity with the cords of vanity? Slaviſh fear hath ſtopt thy mouth, &c. as by thy own confeſſion in Tiverton writing appears. The Phariſees will riſe up in judgement with thee, and ſuch as thou art, who make the out-ſide clean, while your abhominations are manifeſt within and without; for the root muſt be as the branches, the tree as the fruit, therefore let ſhame and ſilence cover thee: And now our conſciences, unto whoſe judgement T. C. hath appealed, doth clearly acquit us, and condemn him for a Lyar.

Another of his particulars charged upon us is, That Satan blinding us with the apprehenſion of the goodneſs of our cauſe, or elſe a ſence of its badneſs, that he hath hemmed them in with a pretence of their own infallibility, and the ignorance of all others, that they will admit of no ſober diſcourſe, nor bring their principles to the tryal of Scriptures, &c. but give railing accuſations, hard termes, and hiddeous names, and this is the ſtrength of their arguments, &c. This is the ſubſtance of their charge in the Dialogue, where no proof is offered, as other particulars before; and in his Glaſs he ſaith, that this is truth, he that runs may read; if to call Perſons Lucifer, Devil, Beaſt, &c. Let the underſtanding judg, and their pretence of infallibility, carrying all in a miſtery, pretending all in the dark but themſelves, witneſſe Naylors pretended anſwer to my aſſertations in the Dialogue concerning them. Now mind this Proof, and ſee where there be any other but his own affirmation; firſt (as in many others before) invent, and make a lye, and then for proof, when called to it, affirm it over again and ſay; that this is true, he that runs may read, or this is ſo clear I need not prove, and ſo inſtead of evidence; here is impudency; ſurely more honeſty would have appeared in it, for him to have confeſt his lyes, then thus to add impudency thereunto; but at laſt he brings J. Ns. anſwer to his Aſſertions, a ſtrange proof, to bring the anſwer to the Aſſertions, for proof of the Aſſertions it is ſtrange; T. C. is not aſhamed of his abſurdity; what is this but an implicet confeſſion? that the aſſertions were laid down, without proof, and ſo if they had not been anſwered, he yet had had no proof; but at firſt intended a lye; for if the things aſſerted had been true (which is denyed) yet he not knowing it, were a lye for him to aſſert what he knows not, as they ſwore falſly who ſaid the Lord liveth, Jer. 5. beſides Thomas collier confeſt that be had a ſober diſcourſe with a friend at Briſtol; Contrary to what he here affirms, and what hideous names are there in J. Ns. anſwer: Is it a hideous name to call a lyer a lyer, or to tell one that oppoſeth himſelf againſt Chriſt and Truth, that he is of Antichriſt, and one of Gogs army, one whoſe lyes, lightneſs, impudencies and falſe accuſations, appeares as T. C. doth? it is not againſt ſcripture rules, to tell him, that he is of his father the Devil, and ſhall know the judgements of the Lord againſt him one day for it, for this know; we are not of thoſe that cry peace to the wicked, like C. T. and the Authors of that writing from Tiverton; but as we receive from the Lord, ſo muſt give to every one his due portion, Judgment to whom is belongs, and this we likewiſe ſay, that all that are not turned to the light; are in the dark, and are not turned to Chriſt, who is the light of the world, and was given for a Covenant of light, and may not we juſtly ſay, they are in the dark, who are diſputing againſt it, though they ſay we judg them in ſaying ſo? they are ſuch to whom it belongs, and Childrens bread is not for ſuch; (he that can receive it let him) and that Spirit whom we follow is the Spirit of Truth, which we witneſs according to the promiſe of Chriſt which is infallible, and ſo far as any are guided by it they are infallible, and all others are in the dark let them profeſs what they will, but here we leave him;

And come to other of his lyes (viz.) That amongſt all the falfe wayes of Sathan, there is none more pernicious and dangerous, &c. undermines the whole body of Truth, makes an end of Chriſt in his perſon, offices, power, and being as man all at once, and ſo makes an end of juſtification and ſalvation all at once, makes an end of the authority of the Scriptures, &c. at once. What a heap of lyes are here at once; ſurely as a fountain eaſteth out her waters, ſo doſt thou thy wickedneſs; but now examine his evidence, this as others is affirmed in his Dialogue, without offering any; and in his Glaſs he ſaith, that this is all true is manifeſtly cleared, for none rootes up all at once like this, the perſon of Chriſt; ſee Naylor in his love to the loſt, Concerning Chriſt, he humbled himſelfe and became obedient to the death, that he might become a living example to all Generations, which no creature could be, the whole creation being in the fall, and then he ſaith here in Naylors account, Chriſt is no creature, then no man, no perſon, for every man is a creature; but Chriſt is no creature; Naylor ſaith, then no man, he ſaith farther page 89. this is he who cannot be limitted, nor his perſon reſtrained in one place; who filleth heaven and earth with his preſence, and dwelleth in the bodies of his Saints; and T. G. ſaith, if this be not to make an end of the perſon of Chriſt, he knows not what is? here is a ſtrange conceit of a perſon, that fills heaven and earth with his preſence, and dwelleth in the Saints; blindneſs with a witneſs, &c. Now this ſeemes to be the drift of his argument, as if becauſe J. N. ſaying Chriſt humbled himſelf, &c. and cannot be reſtrained into one place, but fills heaven and earth, and dwels in the bodies of his Saints, and is a living example to all Generations, which no Creature could be, &c. therefore denyes him to be a perſon, a man; & ſo ſeemes to conclude, that this is to make an end of the perſon of Chriſt, elſe he knows not what is; how doth T. C. erre, not knowing the Scriptures, nor the power of God, but perverts them to his own deſtruction; how is he covered with darkneſs, that may even be felt, while he is crying out againſt the people called Quakers; blindneſs with a witneſs? how is he found contradicting the teſtimony of the Saints, recorded in the Scripture, yea of God himſelf, who ſaith unto the Son, Heb. 7.8. Thy throne of God is for ever and ever, &c. Rom. 9.5. Who is over all God bleſſed for ever, and Col. 1.15,16,17. Who is the Image of the inviſible God, all things created by him, &c. This is he who when he had by himſelf purged our ſins, ſate down on the right hand of the Majeſty on high: and Chriſts prayer is, I in them, and they in me, and Paul ſaith, Chriſt lives in me, and the word is nigh in the heart, and the mouth; and Chriſt ſaith, I and the Father are one; and this is he who preached himſelf the light of the world, the way to the Father, and that none comes to the Father but by him; who is a living example to all Generations, and dwels in the Saints, and this is our teſtimony of him, and the ſubſtance of the teſtimony, that J. N. gives of him, even the ſame which the Saints recorded in Scripture gives of him; now ſeeing the Scriptures directs to the light, and the work which the Miniſters of Chriſt, were ſent to accompliſh, was to turn men from darkneſs to the light, and the teſtimony he gives of himſelf, that he is the light of the world, we ſay, that all thoſe who follow, and are obedient to this light, do not walk contrary to the ſcriptures, but the ſame way that they did who recorded the ſcriptures, and ſo whoſoever turns from this light perverts the ſcriptures, and turns from that which the Saints in ſcriptures directed unto, and ſo our teſtimony is one with the ſcriptures, and the life of them we live; But he ſpeaks of a ſtrong conceit of a perſon, that fills heaven and earth with his preſence, and dwels in his Saints; now in the Epiſtle to the Heb. it is recorded that Chriſt is the expreſs Image of his Fathers perſon; and Chriſt himſelf ſaith, I and the Father are one, and he that hath ſeen me, hath ſeen the Father alſo, and that he fills all things, and dwels in the Saints, hath been ſufficiently declared all ready; now is Chriſt, divided? or are their more Chriſts then one? nay, verily one God, one Chriſt, one Mediator between God and man, even the man Chriſt Jeſus, whoſe fleſh and blood we own according to the ſcriptures and affirm, that except ye eat his fleſh, and drink his blood, ye have no life in you, though their may be many now as formerly ready to ſay; how can this man give us his fleſh to eat? &c. and that Chriſt is in heaven, and how can he be in the Saints? this is the miſtery hid from ages and generations, yea from the wiſe and prudent; the Son of man in heaven, though at the ſame time talking with Nicodemus at Jeruſalem, Joh. 3.13. he that can receive it let him, and ſo our principles are brought to tryal, and found according to the ſcriptures, and inventions denyed, and they are accurſed that are found making to themſelves Images, and Likeneſſes; And ſo T. C. is found ſlandering the innocent.

Another lye by him charged on us is, that we often uſe the name of Chriſt, &c. when indeed it is but a juggle, a cheat, and under that name ſtab & crucifie him, &c. for Chriſt was never called Chriſt in ſcripture, or Jeſus, or Son, &c. but as he was man, truely man, &c. they lay him aſide as a thing of nought, and under pretence of Chriſt within they take an advantage by their principles, as much as in them lieth, to murther the true Chriſt; this is affirmed in his Dialogue; but as others no proof offered, and in his Glaſs he endeavours thus to prove it, they talk of the name of Chriſt for a cheat, a juggle, witneſs what hath been proved; but we ſay it is abhominably falſe witneſs what hath been anſwered, but he goes on with his own inventions, a Chriſt, yet no Creature; a perſon, but ſuch a one as fills Heaven and Earth. What Chriſt doth T.C. Imagine? will he make him by whom all things were created part of the creation? if he be one with the Father in the Father and the Father in him, as the Scriptures teſtify of him, may not we give him the ſame teſtimony? But now obſerve, who follow their inventions, contrary to the Scriptures T. C. or we; he ſaith Chriſt was never called Chriſt in ſcripture, or Jeſus, or Son, but as he was man, truely man in his Dialogue, page 42. The Author to the Hebrews ſaith 1.3.8. upholding all things by the word of his power, but unto the Son he ſaith, thy throne O God is for ever and ever, &c. and Iſaiah 9.6. To us a Son is given, &c. his name ſhall be called wonderfull Counſellor, the mighty God. &c. Acts 9.5. I am Jeſus whom thou perſecuteſt; and Rom. 9.5. Of whom as concerning the fleſh Chriſt came who is God over all bleſsed for ever, Amen. Read and tremble thou blind guide, is this ſcripture or not? is Chriſt here called Chriſt, Jeſus, and Son, as man or God? ſurely either thou art ignorant of the Scripture, or denyeſt this to be Scripture; but as he is found contradicting the Scripture, ſo himſelf alſo; for in his Dialogue, page 42. he ſaith they often uſe the name of Chriſt, &c. that is to let in their principles, &c. for if they did not, &c. every one would fly from them; in his Glaſs he ſaith page 8. they never uſed the name of Chriſt, unleſs in contempt; now if we never uſed it but in contempt; can any one think that this would let in our principles, and keep people from flying from us? one time he ſaith they often uſe his name, and another time they never uſed his name; and then he drawes his concluſion from his own confuſion, ſaying by all which it appears that they uſe the name of Chriſt but as a juggle, a cheat to deceive Souls by, and indeed ſtab the true Chriſt, and justification by him, &c. Such as is the foundation, ſuch is the building, the foundation, confuſion and contradiction, and the building a heap of abominable lyes and falſehoods: he ſaith by all which it appears, &c. what by ſaying in the Dialogue they often uſe the name of Chriſt to let in their principles and then in the pretended proof of the ſame particular in his Glaſſe ſaith, they never uſeth his name but in contempt; what Babyloniſh work is here? but ſtill he goes on to fill up his meaſure, ſaying, all that believe in him, you endeavour to crucifie and murther, by your murtherous words and writings, witneſſe your ſetting up of Naylor, to be the true Chriſt; this we utterly deny, and what Chriſt we own we have from the truth in our hearts declared; and farther touching J. N. we refer the Reader to Georg Biſhops Book before mentioned, he farther produceth the words of E. B. in anſw. to John Bunnion, Chriſt is within us, ſlain in the great City, &c. he is now riſen and aſcended, &c. Now obſerve what doth this at all ſerve to prove the charge? and yet again he concludes his proof thus; they ſlay the true Christ if ever any people in the world have done it; and ſo we ſhall conclude our anſwer to this particular, and leave it to the underſtanding unprejudiced Reader to conſider, how vain and light the things offered by him are, to prove what he aſſerts, and whether we might not ſafely ſay, that if ever one were given over to lying, ſlandering and falſe accuſing, T. C. is.

The next lye by him charged on us is; that we deny the birth from above by the Spirit, Joh. 3.5. &c. thus turning from the light of Chriſt ſhining in the ſcriptures, they hearken to, and follow the light of their own hearts, Imaginations of their own minds inſtead of Chriſt; this is his charge in his Dialogue; but no proof at all mentioned there, nor in his Glaſſe that we find, by which it appears he cannot find any thing to ſay for himſelf, and ſo paſſes this particular in ſilence; it had been better he had done ſo by others, then what he hath done, inſtead of clearing himſelf of one lye, added ſeverall to it.

How ever farther to manifeſt the falſeneſſe of it, we declare that the birth from above by the ſpirit of God, we own and witneſſe according to the ſcripture, John 3.3,5. without which birth none can enter into the Kingdome of God, and we ſpeak that we know, and teſtify that we have ſeen and now enjoy, even that birth wch is brought forth through great travil & many bitter pangs which the red Dragon ſeeks to devour; this is the heir whom the Husbandmen ſeeks to kill: the man-child who ſhall rule the Nations with a rod of Iron, the King whoſe Throne is eſtabliſhed in righteouſneſs, and of the increaſe of his Government and peace there ſhall be no end, glory to his name for ever.

Another of his lyes charged in his Dialogue, is, that we are enemies to the true light; but ſeeing he leaves this without proof both in the Dialogue and Glaſſe; we ſhall leave it without anſwer, upon his head to remain untill he prove it, repent, or be judged for it.

Another lye charged on us by him is, that under the notion of perfection we are guilty of the great and damning ſin of unbelief; & in his Glaſſe for proof he ſaith, that this is truth, what hath been already ſaid is ſufficient to manifeſt; for if the Doctrine of Chriſt be ſtories, then we may eaſily conclude what faith you own in him, beſide all your writings hold forth no other faith, but a faith in Chriſt within you, not on Chriſt without you; and this is his proof. He now begins to hang his work together, towards the beginning he ſaith (when he ſhould bring his proof) that which followes ſhall prove this; and now ſaith, that this is truth, what hath been already ſaid is ſufficient to manifeſt; the firſt particulars were to look for evidence from what followed, and now this which followes, muſt reſt on that which went before, and ſo one looking for help from the other, are both helpleſs, and fall together; for how ſhall that which goes before prove this which followes, when it hath no proof for its ſelf; what ſhifting is here? ſome time bring the anſwer to the Aſſertions to prove them; ſome time that which followes ſhall prove that which goes before, and now that which goes before muſt prove that which followes; bad ſhifts indeed; but he concludes this ſin you are guilty of; and what hath been ſaid is ſufficient to make it manifeſt; we ſay what hath been anſwered hath fully declared T. C. in what he ſaid a Lyer; and ſo his firſt particulars, and this alſo remains without proof: farther he ſaith all your writings hold forth no other faith; but a faith in Chriſt, within you; not on Chriſt without you: Can any reaſonable man conclude otherwiſe; but that T. C. hath uttered too lyes in this ſentence; firſt his words imply that he hath ſeen all the writings of the people called Quakers, elſe how dare he ſay all their writings; now if he hath not ſeen them all; (as who can believe he hath) then he is a Lyer to ſay all their writings; and yet here he mentions the writings of no one particular perſon, and ſecondly holds forth, no other faith but a faith in Chriſt within you, not on Chriſt vvithout you; and George Biſhop in his Book, intituled, Jeſus Chriſt the ſame to day as yeſterday and for ever; beares teſtimony to that Chriſt vvhich vvas born of the Virgin, vvitneſſed a good Confeſſion before Pilate, &c: and ſeveral other vvritings teſtifie the ſame, &c. And farther vve ſay, that unto the ſame Chriſt do vve bear vvitneſs as vve have firmly declared; but this vve alſo ſay, that they that reſt on talking of that Chriſt vvhich ſuffered at Jeruſalem, and come not to knovv him manifeſt vvithin them, are but Reprobates.

Page 9. Other lies charged on us by him are; That we ſet up another way of Salvation, ſacrificing to our owne nets; proclaim that all that own juſtification in the blood of the Covenant are deceived, trampling under foot the Laws and Ordinances of Christ, judging all that walke therein to be enemies, proclaiming their own rigteouſneſſe: And then ſayes, all theſe have been ſufficiently proved, and are daily witneſsed. This we ſay, ſome of them have been already falſely charged, and ſufficiently made appear 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 oppoſing that work for which ſuch were ſent. Here thou fully manifeſts thy ſelf, for whom thou Miniſtreſt: And further art crying out; You ſelf-righteous Phariſees pretend your ſelves free, and condemn the generation of the righteous who maintain the ſpirituall warfare, that dare be ſo audaciouſly impudent and wicked, &c. That becauſe we ſay perfection is not to be attained till Chriſt comes from heaven, that therefore we deny perfection. T. C. The Phariſees may riſe up in judgement and condemn thee, for they made clean the outſide; which thou confeſſes to be ſo defiled, as to draw iniquity with cords of vanity, &c. and haſt thy abhominations reigning in thee, and yet dareſt to be ſo audaciouſly arrogant, impudent, and wicked, as to ſay, thou art ſet for the defence of the Goſpell, as in thy Epiſtle before thy Dialogue.

Conſider further; what ſpirituall warfare doſt thou maintain, while the ſtrength of ſin hath wreſted all thy weapons out of thy hands: And thy abhominations (and not Chriſt) reign in thee, whoſe being in thee thou denyedſt at Glaſtonbury in our hearing, before many witneſſes; and ſo according to the Scripture art a Reprobate. Now whoſe ſervant thou art is evident, thy owne confeſſion in Tiverton writing teſtifies againſt thee. Art not thou one of Satans ſlaves, while thy abhominations reign? and yet doſt thou talk of maintaining the ſpiritual warfare? Now obſerve, is it likely that one, that the ſtrength of ſin hath wreſted all weapons out of his hands, ſhould ſtand in the warfare againſt ſin? how can it be but that abhominations ſhould reign in ſuch a one; and yet he ſaith, he is ſet for defence of the Goſpell. Surely he hath badly diſcharged his truſt, to ſuffer the enemy to wreſt all his weapons out of his hand: It's againſt the Lamb that thou art engaged, as by thy own confeſſion and practice appears. Did ever any one of us ſay, that perfection was to be attained before the coming of Chriſt? But this is it we ſay; The Son is come, of whoſe coming we are witneſſes, and this the Saints in Scripture witneſſed, 2 John 5.20. And here thou art found to be of the ſpirit of Antichriſt, who art denying his coming, in whoſe ſtrength and power we preſſe hard towards perfection, believing we ſhall attain it; but thou ſayeſt, pag. 10. Its your duty to oppoſe ſin, and live by faith in Chriſt. We ſay ſo too, rather then to live in lying, and in his ſtrength onely do what we ſay. Now mark thy ſaying and practice, how do they oppoſe ſin, where abhominations reign, and drawing iniquity with cords of vanity, and have iniquity apparently written in their fore-heads? verily they are Satans ſlaves, and ſervants of ſin; and what faith is that which theſe live in? the faith of Saints purified their hearts, & in it they witneſſed victory over ſin and world, the myſtery whereof is held in a pure conſcience; and where ſin reigns, they know it not, but are ſtrangers to it, though they may talk of living in Chriſt: He that is in Chriſt is a new creature, all old things are done away, and they are no longer ſervants of ſin, to obey it in the lust thereof; but ſervants unto rigteouſneſſe, and have their fruit unto holineſſe, and the end everlaſting life: And as many as walke according to this rule, peace be on them; but woe to them that are drawing iniquity with the cords of vanity, have abhominations reigning, and iniquities apparently written in their fore-heads; who declare their ſins as Sodome, and hide them not. We ſay, it is well to confeſſe and forſake ſin, and to bring them forth to judgement, and not to hide them from the light, but to be ſo many years confeſſing of ſin, and not onely ſtill live in them, but draw iniquity with cords of vanity; what do theſe but declare their ſins as Sodome? or at leaſt as the Jewes, who would lye and commit abhominations, and yet cry, The Temple of the Lord, or lean upon the Lord, and ſay, Is not the Lord amongſt us? They who have ears to hear, let them hear.

Page 10. Another lye by him charged on us is, That we ſhut up the Kingdome of heaven, and will not enter therein our ſelves, nor ſuffer them that would. For proof of this he ſaith; This likewiſe is true and clear; for the way that God hath ordained to enter into the Kingdome, is by faith in Chriſt crucified, but you will not enter as hath been cleared; but we ſay falſly charged, never yet cleared: But conſider, how doſt thou know that this is the way? Is it not becauſe the Saints left it upon record in the Scriptures? and ſo the wickedeſt man in England may know it; but thy confeſſion and practice declares thee not to be in it, and ſo thou knoweſt it but by report of thoſe who were witneſſes of it, and walked in it.

Now how vain a thing it is for any to talk of the way to the Kingdome of God, while they walk in the way that leads to the kingdome of Satan. This we ſay and know, The way to the kingdome of God is by faith in Chriſt crucified, the ſame that preacht himſelfe the light of the world, and there is none beſide it. Now this faith where it's witneſſed, purifies the heart, gives victory over ſin, overcomes the world, and is held in a pure conſcience, which all are ignorant of, and far from, whoſe Iniquities are apparently written in their fore-heads, have abhominations reigning, and are drawing Iniquity with cords of vanity; for no unclean thing ſhall ever enter into this Kingdome, nor he that loveth or maketh a lye, what ever is profeſt. We further ſay, It's vain for any to talk of Chriſt crucified, while ſtrangers to his Croſſe, which we witneſſe to be the great power of God to ſalvation; and chooſe rather then our liberty, wherein we rejoyce, being daily called to take it up.

Now there is a generation who profeſſe to be Chriſts Diſciples, that take not up his Croſſe, but ſay they will when called thereunto. What? profeſſe to be Chriſts Diſciples, and not take up his daily Croſſe? this profeſſion is vain, and ſuch by Chriſt are denyed to be his Diſciples; who ſaith, Whoſoever will be his Diſciple, muſt take up his Croſſe daily and follow him: For the way to the Kingdome is ſtraight, through many tribulations, and an entrance thereinto is freely adminiſtred unto us; and the ſame as the Lord moves us, do we freely declare unto others; and ſo far from ſhutting up the Kingdom of heaven, as by T. C. is falſely charged on us: But to prove that which can never be, he goes on, ſaying, You own no fleſh of Chriſt, but all ſpirit, therefore you ſhut up the way to the Kingdome. But we ſay, The fleſh of Chriſt do we own, therefore T. C. belies us; And what Chriſt is, we have firmly declared, even the ſame that the Scriptures teſtifies of, whoſe fleſh is meat indeed which he gives for the life of the world, John 6.51. 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 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 unti 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 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 its 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 Apoſtles. Was it a Bible, or Chriſt that they preached to bring people to repentance by? And ſo how art thou found here bearing teſtimony againſt the Scriptures and thy ſelf, ſetting up another way to converſion then what the Miniſters and Apoſtles of Chriſt, yea, Chriſt himſelf preached, who ſaid, I am the way to the Father, and no man can come to the Father but by me: And he was the ſame yeſterday as to day, and for ever. Art not thou one of thoſe who art ſearching the Scriptures, and thinks therein to have eternall life, but will not come unto Chriſt that thou mayeſt have life? But thou ſayeſt that Naylor reproacheth Chriſt, in accounting the way of converting ſouls by the Miniſtry of Chriſt, in the uſe of the Bible to be new. Now J. N. doth not ſay that the Miniſtry of Chriſt is new, but advances it above all other, and is charging thee for ſetting up another way to Converſion, then what is declared in the Scriptures of Truth, who declared Chriſt the way and no other, who was the foundation of the Prophets, as well as of the Apoſtles: And this we ſay, there is many now in thoſe dayes (ſuch as thou art) which take a Miniſtry from the Bible, and ſteale the Prophets, Chriſts, and the Apoſtles words which teſtifies of Chriſt, yet never knew the Miniſtry of Chriſt: But they run, yet I ſent them not (ſaith the Lord) therefore they profit not the people. Out of thine own mouth be thou judged to be one of them, witneſſe Tiverton Writing, where thou with others confeſſeſt, that all your weapons are wreſted out of your hands; and the true Miniſters of Chriſt had their Miniſtry from that which was before the Scriptures, even from the word which was in the beginning, and this the Scriptures witneſſe.

But thou ſayſt, The Scripture is the abſolute rule of Saints the written Law as in the Old Testament, ſo it is in the New, and good it were for the Quakers if they could yet ſo own it. We ſay, that that law written is the preſent miniſtration and abſolute rule of Saints: For thus ſaith the Lord, It ſhall come to paſſe in the latter days that I will write it in their hearts, &c. The fulfilling of which promiſes we are witneſſes of; even the Law of God written in our hearts, which is to us an abſolute rule; For neither circumciſion nor uncircumciſion availeth any thing, but a new creature; and as many as walke according to this rule, peace be on them, &c. And here we have the Scriptures bearing teſtimony with us, but we do not know that T. C. hath any Scripture to bear teſtimony with him in ſaying, That the Scripture is the abſolute Rule of Saints; and ſo the teſtimony of the Scriptures do we own, but deny Tho: Colliers. He ſaith, page 14. the denying his Book, falſe Doctrine, Lyes, Antichriſtian, another Goſpel, &c. he can comfortably bear for his Lords ſake: His ſervant thou art to whom thou art obedient: And while thy abhominations reigne, and art drawing iniquity with cords of vanity; for whom doſt thou work? He that commits ſin is of the Devill. And this know, that according to thy work ſo ſhall thy reward be: Therefore beware of dreaming on in a vain profeſſion: For though thou mayeſt ſay at the laſt day, Lord, Lord, in thy name have I preached, baptized, &c. yet workers of Iniquity must depart. And then he ſaith page 14. That the light which lighteth every man that cometh into the world, is the light of nature which all men have by Chriſt, as in his Book is largely manifeſt, and proved by Scripture: For anſwer we ſay, the thing is not manifeſt, neither hath he proved it by the Scripture. Indeed in his Book there is ſome of his own inventions and imaginations touching a light of Nature, and Additions, and meanings of his own put on the Scriptures, but ſo far from being proved by Scriptures, that there is no mention of a Light of Nature in the Scriptures produced by him, nor in any other Scripture we know of; but that which John, a man ſent from God ſaith, is the true light which was in the beginning, by whom all things were made, he ſaith, is the light of nature; but whoſe teſtimony is to be received, Johns or his, let the ſpirituall man judge; we adhere to John's, and deny his.

He further ſaith, page 14. Let Naylor prove that Chriſt lighteth all men with the ſaving light, &c. and rages at his blindneſs, &c. becauſe he hath ſeen ſo far into the life of our Religion, as to diſcover it, which makes them ſtartle, and will prove their fall, in perſwading people that there is no other way then the light of the world to bring ſouls to God, he inſtances John 8.12. We anſwer; Oh wicked blaſphemy, will this prove our fall, to perſwade people that there is no other way then the light of the world to bring ſouls unto God? verily this will be the fall of all that oppoſe it: But whoſoever builds here, the gates of hell ſhall never prevail againſt him. Chriſt ſaith, I am the light of the world, I am the way to the Father, and none can come to the Father but by me. But who ſaid, He is a ſaving light to all; we ſay, he is the true light which lighteth every man that cometh into the world, according to John 19 And the ſame light which leads all thoſe out of darkneſſe who follow him, will be the condemnation of all thoſe who reject and diſobey him: The ſame Chriſt who is ſet for the riſing, is alſo for the fall of many in Iſrael; and not one light, one Chriſt for the ſaving of ſome; and another light, another Chriſt for the condemnation of others; but one and the ſame light, Chriſt for both. As for thy ſeeing into the life of our Religion, &c. verily the deſire of our ſouls is, that all might come to the knowledge of it, but thou art yet ignorant of it; for it is the myſtery hid from the wiſe and prudent, even Chriſt in us the hope of glory, whoſe being in thee thou haſt denyed, and ſo art ſmitten with blindneſſe, and wearieſt thy ſelfe to finde the door. Thou art thinking that we endeavour to hide our Principles, and would not have them manifeſt; when as that which we have received in the eare, we declare on the houſe-top; but the ground of blindneſſe is in thy ſelfe, who haſt eyes and ſee not, eares and hears not, a heart but canſt not underſtand; for that wiſdome wherein thou ſtandeſt cannot perceive the things of God, becauſe they are ſpiritually diſcerned. And until thou own him the light of the world, as the Scriptures teſtifie of him, thou canſt never know the way to the Father, nor ſee into the life of our Religion, for our life is hid with Chriſt in God. But thou ſayeſt, thou wilt admit him to be the Light of the world, as in thy book is manifeſt; verily thou muſt own him the light of 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 lifes the truth, the mighty power of God.

He further goes on page 14. ſaying, Read your confuſion you blinde Quakers. The Apoſtle ſaith, he had not attained, neither was he perfect, &c. We ſay, we preſse towards the mark for the price of our high calling of God in Christ Jeſus; And let as many as be perfect be thus minded. And if Paul had attained Chriſt, doſt thou ſay he had not attained perfection? For Chriſt is perfect; and he ſaith, Let as many as be perfect, &c. Was not he himſelfe one of thoſe many? and ſo we ſay we have attained to that which is perfect, and are preſſing forward: And mayeſt not thou as well charge Paul for blindneſſe and confuſion as we, who owned and witneſſed perfection, and yet was preſſing forward?

Again he ſaith; Prove that ever any of the Saints in Scripture did like you Quakers ſay, they were perfect here, any otherwiſe then by faith in Chriſt, which we own and witneſſe? We ſay, do wee own it otherwiſe then by ſaith in Chriſt? and in this faith do wee witneſſe victory over ſin and the World: but for thee to ſay, which we own and witneſs, what doth it profit? for this that know O vaine man that faith without workes is dead: now what works or fruites doth thy faith produce, who art Drawing Inquity with Cords of vanity, and whoſe Abhominations are reigning in thee, &c. as wittneſſe Tiverton writing; what are theſe but fruites of Sodome, and Cluſters of Gomorrah? therefore ceaſe thy profeſſion of faith untill it produce better fruits, but thou thy ſelfe wilt own ſome were perfect in the Scripture, why then doſt thou bid us prove it? that is ſincere, upright walking with God, &c. wee ſay wee own it no otherwiſe but according to the Scriptures; for no workers of Inquity can ſtand in his preſence, nor walke with him: now from this perfection thou art far off, who while thou pretendeſt to wait for the Counſell of the Lord; Confeſſeſt thou art Drawing Iniquity with Cords of vanity, art Lukewarme, formall in holy Dutyes, this is far from Sincerity and uprightneſs pag. 15; Thou farther ſayſt, All that Do indeed, Quake and tremble at the word of the Lord, will quake & tremble at the Deluſions of theſe poore, blind deluded people, that are deceiving and deceived: here the Deceiver is talking of Deceiving and being deceived; Wee ſay let the Hypocrite firſt pull the Beam out of his own Eye, before hee meddle with a mote in anothers, thou ſayeſt thou knoweſt the Letter of Scripture is the Rule of Saints, and the Spirit the Guide to that Rule, wee ſay the Letter kills but the Spirit gives life; that which the Scripture declares to be the Saints guid, Rule, and Leader, wee own, and have formerly declared, but what guide and rule doſt thou walke by as thy practiſe and Confeſſion declare? is it not the Prince of Darkneſſe, and his Laws? therefore ceaſe talking of the Saints Rule and guide, while thou art thus Ignorant of it, and walking Contrary to it.

And ſo now thou concludeſt thy Lyes, Lightneſs, ſcoffes, Reproaches, and Slanders, ſaying: I ſay no more but leave them to the Lord, whom I earneſtly deſire in mercie to looke upon them, &c. wee ſay let him that mentions the name of God depart from Iniquity, for the prayers of the wicked are an abhomination to the Lord, and if the Lord will not heare them that regard Iniquity in their hearts, ſhall ſuch be heard whoſe Iniquities are apparently written in their Foreheads and are Drawing of it, with Cords of vanity? wee farther ſay, with the Lord wee reſt, in his armes are wee preſerved from the wicked who bend their bowes, ſhoot out their arrowes even bitter words: yea in vaine do they plott, and Imagin miſchiefe, their Snare is broken and wee are eſcaped and the Miſchiefe which they cauſeleſsly deviſed againſt the Innocent, is fallen upon their own heads, glory to the Lord for ever; As for that which hee calls Naylors exaltation in the west: wee refer as formerly to George Biſhops Booke in Anſwer to Ralph Farmer, intitled the throne of truth exalted.

And thus have wee brought this Glaſs to the Light, wherein whoſoever impartially views it, may eaſily obſerve what it repreſents, and is contained in it, it Beares the Image of the Prince of darkneſſe, and containes many abſurdities contradictions, Lyes, ſlanders and reproaches, yet affirmed and publiſhed with as much impudency, as falſneſs, as if the Author neither feared God, nor regarded man, ſo this Day the Scripture is fullfilled in our Eyes and Eares, that the Enemies of God, have conſulted together with one conſent and are confederate againſt the Lord, the tabernacles of Edom, and the Iſhmaelites of Moab, and the Hagarius, Geball, and Amon and Amalick, the Philiſtians with the inhabitants of Tyre.

The Lord having now appeared in great Love, power, and Mageſty, to gather a remnant out off and from all kindreds, tongues, Nations and families of the Earth, to beare Teſtimony againſt all the unrighteous Deeds of the World; all Nations, kinreds formes, ſects and profeſſions, are now conſulting, and taking counſell together againſt this Remenant, and are drawing up their forces againſt the holy City, Aſhur alſo is joyned with them, hee that hath an eare to heare let him heare: but this Mount Sion can never be moved, for God is in the mideſt of her: and though her gates ſtand upon by Day, yet no uncleane thing can ever enter therein, neither any that worketh abhomination, or that loveth & maketh a lye: but only they whoſe names are written in the Lambs booke of life.

And therefore why do the heathen rage, and the people imagine Miſchiefe: for ye ſhall bee ſlain all the ſort of you, as a broken wall, and a sa tottering ſence ſhall ye be whoſe fall comes ſuddenly without remedy; for he that ſits in the heavens laughs, yea the Lord hath you exceedingly in deriſion, hee hath ſet his King upon his holy hill of Sion: Who doth and ſhall reigne till all his Enimies be made his foot ſtool, the mouth of the Lord of hoſts hath ſpoken it.

A few words in Anſwer to Thomas Colliers, Queries.

Query 1. Whether ever the Prophets, Chriſt or the Apoſtles did teach a Doctrin as you have amongſt you, (viz) to look to the Light within for ſalvation, but rather to Jeſus Chriſt without, and what he had done for finners without them? Act. 13.38.39. and 16.31.

Anſw. We anſwer Moſes directed to the Word nigh, in the heart and in the mouth, which Paul ſaith was Christ: and if in the heart, then within, and Paul ſaith that this was the Miſtery that God would make known to the Gentiles, Chriſt in us the hope of glory, and Chriſt himſelfe ſaith; except you eate my fleſh and drinke my Blood you have no life in you: if they eate and drinke it, it was within them; and for the Scriptures by thee alleadged, the words without is not at all in them.

Quer. 2. Whether Chriſt by his Spirit in the Goſpel Miniſtration do not lead Soules to the beholding of what Chriſt hath done without them, for them, yea, or nay? according to 1 Cor. 15.3. Acts 13.39.

2. Anſw. The Miſtery to be Manifeſted to the Gentiles, was Chriſt in them, and Paul travelled, that Chriſt might be formed in the Galathians, and the anointing dwelt in the Saints, and Chriſts righteouſneſſe was to be fullfilled in them, and know you not that Jeſus Chriſt is in you except yee be reprobates? and the Word without is not mentioned in the Scriptures by thee alleadged.

Quer. 3. Whether it be fair dealing for your teachers who pretend they own the Scriptures, to call it litterall, and deny it to be the word of God, as Naylor in his love to the loſt, Concerning the word, pag. 14.15. how often doth hee call the Scriptures the Letter, as diſtinct from the word, men ſay the Letter is it, &c. yet are not aſhamed to call their falſe and nonſenſicall ſayings the word of the Lord, wittneſs Fox in his word to the Jewes and another to the Gentiles, concludes in both that this is the Word of the Lord to you, &c. and Burrough in his Trumpet, his word must be the Word of God, believe it thoſe that liſt.

Anſw. If the Scriptures be written with Letters, is it not Litteral? and the ſcripture declareth, that Chriſt is the Word of God, and hee was in the beginning, all things were made by him; now where doth the Scripture ſay ſo of it ſelfe, and if the word was in the beginning, and all things made by it: then it muſt of neceſſity bee diſtinct from the Letter; now that we call our falſe and nonſenſicall ſayings the word of the Lord, is falſe: for hee hath not proved the ſayings of George Fox or Edward Burrough alleadged by him either falſe or nonſenſicall, but if G. Fox, Edward Burrough or any other did receive a Meſſage from the Lord to Jewe or Gentile, they might ſay thus ſaith the Lord, and if they write it, the writing is a Declaration of it.

Q 4. Whether there be not a difference between the Word God, and the Word of God, the Word Christ and the Word of Chriſt?

Anſw. In the beginning was the word, and the word was with God: and God was the word: he was cloathed with a veſture dipt in blood, and his name is the Word of God, and Paul ſaith, Ephe. 3.17. that Chriſt may dwell in your hearts, &c. and Coll. 3.16. let the word of Chriſt dwell in you, &c. wee make no more difference between them, then Paul or John doth.

Q. 5. Whether God hath not, ever ſince hee hath been minſtering to men by a word or law written, Required his people to walke according to the word or Law of the Miniſtration under which they lived?

Anſw. Theſe are the laſt Dayes wherein the Lord hath according to his promiſe written his Law in the hearts of his people, and this is the Miniſtration which the Saints live under, the anointing dwelling in them, and therefore to be obeyed, the Miſtery made manifeſt, Chriſt in us the hope of glory:

Q 6. Whether God hath not broken to pieces, and brought to ſhame all that have turned aſide from the written word as a Rule: And whether the Quakers be not now going down by the righteous hand of God, as the Ranters have done before them?

Anſw. That Prophet is now witneſſed of whom Moſes teſtified, and whoſoever will not heare this Prophet ſhall be cut off, yea and broken to pieces: all thoſe who will not have him to reigne, ſhall be ſsaine before him: and although thoſe who now heare witneſſe unto him, to be the Light, the way, the truth, the word, their King, Prince, Leader, and Lawgiver whom this generation calls Quakers, may be perſecuted, ſcorned, reproached, ſlandered, ſcourged, impriſoned, and ſlain; yet wee are not forſaken by the Lord, but the truth proſpers, and many faithful witneſſes are raiſed up: to beare teſtimony againſt deceit and Deceivers, and the hand of the Lord is with us, and againſt all our Enemies: but our Kingdome is not of this world; for the Diſciple is not above his Lord, but the wicked may ſay, there is no help for him in his God, and that the Lord hath forſaken him.

Query 7. Whether, ſeeing that Chriſt hath foretold that in the laſt days deceivers ſhould come; it might not be your wiſdome, yet once more to bring your Principles to the tryall of the ſanctuary, and not to be ſo over-hold and confident in your way, eſpecially there having been ſo many before you, as confident as you, whoſe confidence came to folly; it's never too late to repent if the Lord give grace?

Anſw. Deceivers we know are in the world, and by their fruits we know them; in that Writing from Tiverton, thou haſt markt out thy ſelf to be one of them; as that's an infallible mark, to cry peace to the wicked, and art not aſhamed to bid thoſe rejoyce, whoſe Iniquities are apparently written in their fore-heads, abhominations reign, are drawing iniquity with cords of vanity, and tell them their King comes in righteouſneſs, and in peace? More marks thre are of a Deceiver in that Writing, which we refer the Reader unto there to minde: And as for our Principles, they are tryed and weighed in the ballance of the Sanctuary; yea, tryed in the fire, and for the Truth we are bold as Lyons, and this confidence we ſhall never caſt away. The hope of the wicked ſhall periſh, but they that truſt in the Lord ſhall never be aſhamed; and that repentance do we witneſs never to be repented of.

Query 8. Whether the 2 of Tim. 3.15, 16, 17. be not Scripture, where the Apoſtle ſaith, that the Scripture is able to make wiſe unto ſalvation through faith in Chriſt Jeſus, and is profitable for reproof, for correction, &c. and is able to make the man of God perfect, and thoroughly to furniſh him to every good worke? And if ſo, why do you ſo much plead against the rules of Scripture, and the Miniſtry that is according to the Scripture?

Anſw. Yea, we own it to be Scripture, and profitable, and with it we correct thee who art found contrary to the Miniſtry that is according to it: And ſeeing that it's profitable for the man of God, why doſt thou plead ſo much againſt the Rules of Scripture, who ſayeſt, perfection is not attainable here? but it ſeems thou excludeſt thy ſelfe from being a man o God.

Quer. 9. Whether Timothy and Titus were Miniſters of Chriſt? And if ſo, why do you not rayl at them as well as at us, who received their rule without them from the Apoſtle Paul, and not from the Light within as you pretend.

Anſw. They were Miniſters of Chriſt, we own them ſo; but to raile at any we deny (unleſſe you will call ſuch Language as Peter ſpoke to Simon Magus, ſpoken by the ſame ſpirit, to be railing) and with them have we unity; but againſt thee and ſuch as thou art, do we bear teſtimony for ſeverall reaſons; they were redeemed from all Iniquity, but ye are drawing iniquity with cords of vanity. The grace of God had taught them to deny ungodlineſſe, &c. Your abhominations reigne: they were ſaved by the vvaſhing of Regeneration; but your ſin hath eaten out all the Divine ſvveetneſſe of regenerating and ſanctifying grace, and ſo by their fruits of holineſſe were known to be what they profeſt; but your works of wickedneſſe deny God, though in words you confeſſe him, witneſſe Tiverton writing; and Paul bids Timothy ſtir up the gift that was in him.

Query 10. Why is it not lawfull for Saints now to be raiſed on in the way of holineſſe by imitation, or example? and as a meanes or a help as well as in the Primitive times? according to theſe Scriptures, Mat. 11.29. John 13.14,15. Phil. 3.17. 2 Theſ. 3 9.

Anſw. Chriſt is given for an example, and is a perfect pattern for his to follow, and the Saints are to be followed while they walk ſo as they have him for example; but the word Imitation we finde not in the Scripture, nor the practice (as we take it) unleſſe the Magicians of Aegypt, the ſons of Sceva, and ſuch like, and the Scriptures beforementioned we own.

Query 11. Whether it be not a cunning device of Satan to judge and condemn all the Saints to be formall, and without the ſpirit of Chriſt, that walke in the Ordinances of Christ, on purpoſe to cauſe contempt and reproach upon both Chriſt and his Ordinances?

Anſw. Yea it is, and as cunning a device likewiſe of Satan to perſwade perſons in a form that they are Saints; walk in the Ordinances of Chriſt, are ſet for the defence of the Goſpel, and yet abhominations reign in them, iniquities apparently written in their fore-heads, and are drawing iniquity with cords of vanity, while they confeſſe to wait for the counſell of the Lord. Now ſuch as come to the Light of the world, and follow it, are led out of both into the practice of the true Ordinance and worſhip, whch is in Spirit and Truth.

Query 12. Whether, as the Miniſtry of the legall Miniſtration was to open the law of that Ministration, Nehem. 8.4.8. So the Miniſters of the Goſpel are not to have reſpect to the written rule of the Goſpel, and to open and apply the ſame, rightly dividing the word of truth? according to 2 Tim. 3.15,16,17.

Anſw. The true Miniſters of the Goſpel are not Miniſters of the Letter, but of the Spirit; and they know the Law written in the heart, and have the anointing dwelling in them, whoſe teaching they are to follow, and ſpeak as the ſpirit gives them utterance, and then they rightly divide the word of truth.

Query 13. Whether if any ſpeak not according to the Law and the Testimony, it is not becauſe there is no light in them? Iſa. 8.20.

Anſw. They that ſpeak not according to the Law and the Teſtimony, are turned from the light; for the Law is light, and the Teſtimony of Jeſus is the ſpirit of prophecy.

14. Qu. If all have the true light in them which leads to God, why doth the Apoſtle ſay, Epheſ. 5.8. Ye were ſometimes darkneſſe, but now are ye light in the Lord?

Anſw. The true light lighteth every man that cometh into the world. He was in the world, and the world knew him not; but unto as many as received him unto them he gave power to become the ſons of God, and the light ſhined in the darkneſſe, when the darkneſs comprehends it not; but a time is witneſſed, that God commands the light to ſhine out of darkneſſe.

Qu. 15. Whether Chriſts aſcending into heaven, when he was taken up in a clond, Acts 1.10. be meant that he aſcended into the hearts of men?

Anſw. It is meant as it is ſpoken, and the Saints have their converſation in heaven, and are in Chriſt, and Chriſt in them, John 17.

16 Qu: Whether his ſitting at the right hand of God, making interceſſion for the Saints, be in the hearts of Saints, or in heaven?

Anſw. The glorious God, at whoſe right hand Chriſt ſits, fils heaven and earth, and dwells in the Saints, whoſe converſation is in heaven, as the Scriptures witneſſe.

17 Query. Whether the Scriptures do not make a reall diſtinction between Jeſus Chriſt, and the Sp •… 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 own, that we might gain Chriſt, in whom all our ſufficiency is, both to will and to do: And though tempted to ſin, and warring with the enemies of our ſoules, yet are not overcome, but are more then Conquerours through him that hath loved us. We chooſing his Croſſe rather then our own liberty; which Croſſe we have found to be the great power of God to ſalvation: Let him have the glory of all.

And after all this he ſaith, that he hath briefly run through many things, &c. through redeeming of time which is precious, and called for in other employments. We anſwer, how didſt thou redeem time, when thou inventedſt thy Dialogue, and ſo many Lies and Slanders therein againſt the Innocent? What was it moved thee thus to reproach the Lords people, who art paſſing through the Wilderneſſe, towards the Land of Promiſe, and neither eat of thy Bread, nor meddle of thy Waters? Was it any other ground then what moved Amaleck to fight againſt Iſrael? Surely hadſt thou known the preciouſneſſe of time, and what it is to redeem it, thou wouldſt not have employed it thus, to invent Slanders and Reproaches: Yea, ſuch things as the Lord knows never came into our hearts, but are deteſted by us: And yet thou art found miſpending more time to vindicate what thou hadſt thus unjuſtly done. Thou mighteſt well ſay, it was called for to be ſpent in other employments, and the more thou haſt to account for: For he that knows his Maſters will, and doth it not, ſhall be beaten with many ſtripes. And then thou ſayeſt, It is for the Lord; what? and yet called for to be ſpent in other employments? what confuſion is here? But the work ſhews, that it is not for the Lord; for will a man lye for God? Nay, If ſome that preach in his name muſt depart as workers of iniquity, much more they that ſpeak lyes in his Name.

He further ſaith, He hath faith given him to believe that God will ſpeedily ſet a ſtop to thoſe things and principles that are ſo diſhonourable to him, and ruining to ſouls. Verily thy fruits declare what thy faith is, no better then a vain hope which ſhall periſh: And woe to them which call evill good, and good evill. We know that the Lord hath wrought for the glory of his name, in thus carrying on his truth againſt all oopoſition, and ſets a ſtop to the rage of the wicked, who had ſwallowed us up quicke, had not the Lord been on our ſide. Yea, he puts a bridle in their jawes, and a hook in their noſes, and turns them backward, and ſnares them in the work of their owne hands; but delivers thoſe that truſt in him, praiſes to his name for ever.

And then at laſt he ſets down ſeverall particulars about Perfection, which we have ſpoken to already in what goes before; and therefore here need not anſwer, but warn thee ſpeedily to repent, and fear before the living God, who ſuddenly appears to render to every man a due reward according to his works, whether they be good or evill. For our God is a God of knowledg, and by him are actions weighed.

Some Queries for Thomas Collier. 1 Qu. WHether ever any Miniſter of the Goſpel, or one that was ſet for the defence thereof, had at the ſame time abominations reigning in his ſoul, and was drawing iniquity with cords of vanity? 2 Query. Whether that be not a falſe Teacher, Deceiver, or Lyar, and not a true Miniſter of Chriſt, who cry peace to the wicked, even to ſuch whoſe iniquities are apparently written in their fore-heads, ſince the Lord ſaith, there is no peace to the wicked? 3 Qu. Whether the woe of the Lord be not againſt ſuch who now pretend to wait for the counſell of the Lord, that they may know it, and yet are drawing iniquity with cords of vanity, as it was in the dayes of Iſaiah? 4 Qu. Whether ever the mouth of a true Miniſter of Chriſt were ſtopt with a ſlaviſh fear? 5 Qu. Whether he be not an hypocrite, who reproves others for their ſins, while his owne abominations reign in his ſoul, and is drawing iniquity with cords of vanity? 6 Qu. Whether Chriſt words may not well be ſpoken to ſuch a one (viz.) Thou hypocrite, pull the beame out of thine own eye, before thou go about to take a mote out of anothers? 7 Qu. Whether they are true Miniſters of hriſt, who daily complain, and make addreſſes for maintenance? 8 Qu. Whether ſuch might not rather be called greedy dogs which can never have enough? 9 Qu. Whether any unclean thing ſhall ever enter into the new Jeruſalem? 10 Qu. Whether they that dye in their fins ſhall not receive the wages thereof? 11 Qu. Whether there be a time of cleanſing from in after the diſſolution of the body? 12 Qu. Whether the tree doth not lye as it falls? 13 Qu. Whether many ſhall not come at the laſt day, and ſay, Lord, Lord, in thy Name have we preached, caſt out Devils, and done many wonderfull works. To whom Chriſt will then ſay, Depart ye workers of iniquity, &c? 17 Que. Whether ſuch whoſe Abominations reign; are drawing iniquity with cords of vanity, and ſlaviſh feare hath ſtopt their mouths, be workers of Iniquity, yea, or nay? 15 Qu. Whether ſuch muſt not receive the ſame ſentence that Chriſt pronounces againſt workers of Iniquity, what ever their profeſſion be? 16 Query. Whether God be not juſt to render vengeance againſt all ſuch who in words profeſſe him, but in deeds deny him? 17 Query. Whether he that commits ſinne be not of the Devill? 18 Qu. Whether they ſtand in the warfare againſt ſin and the Devill, who are drawing iniquity with cords of vanity; or whether they are not joyning with Sin and the Devill againſt Chriſt? 19 Qu. Whether any whoſe Iniquities are apparently written in their fore-heads, and are mockers of God, are joyned to the Lord, yea, or nay? 20 Qu. Whether they that are joyned to the Lord are not one Spirit? 21 Qu Whether any truly know Chriſt their Saviour, while their Abhominations reigne, and are drawing iniquity with cords of vanity? 22 Quer. Whether they that are without the ſenſe of Gods Majeſty, in whom the world hath eaten out all the Divine ſweetneſſe of regenerating and ſanctifying grace, who are formall in holy duties, and whoſe Iniquities are apparently written in their fore-heads, are built up through that one everlaſting Spirit, a holy Tabernacle for the living God, yea or nay? 23 Qu. Whether ſuch as have the forme of godlineſſe, and are without the power, muſt not be turned from, yea, or nay? 24 Qu. Whether ſuch muſt not be denyed, who are without both form and power? 25 Query. Whether any of the Miniſters of Chriſt did ever plead for ſin, and againſt perfection; but for perfection, and againſt ſin? 26 Qu. Whether Jeſus Chriſt be not the ſame to day, as yeſterday, and for ever? 27 Query. Whether they are not Reprobates who do not know Chriſt within them? 28 Qu. Whether ever a Miniſter of Chriſt had all his weapons wreſted out of his hands by the ſtrength of ſin? and whether ſuch a one can ſtand in the warfare againſt ſin; or for the defence of the Goſpel? 29 Qu. If ſin or ſinners be purged out of the houſe of God, whether thoſe that remain muſt not be perfect? and if ſo, whether any of you will be left there? 30 Qu. If the Church take effectuall courſe to purge away ſin or ſinners (as in the Writing from Tiverton is directed) whether thou muſt not be purged away, whoſe Abominations reigne, are drawing iniquity with cords of vanity? Slaviſh feare hath ſtopt thy mouth, ſinne hath wreſted all thy weapons out of thy hand, a light ſpirit, living ſhort of the true ſight and ſenſe of Gods Majeſty in the Churches: Coldneſſe and deadneſſe on thy ſoule, formall in holy Duties, and indifferent and Laodicean ſpirit on thee, without the ſenſe of the worke, and true travail of ſoule, as in that writing by thy own confeſſion appears. Beſides thoſe many lyes, ſlanders, and reproaches thou art found guilty of, in what is before declared?
A word to thoſe called Baptiſts.

AND now a few words to you called Baptiſts, who ſtumble at the ſame ſtumbling ſtone as all the reſt of the profeſſions in the world do: Oh who would or could have thought that truth ſhould have become ſuch a burthenſome ſtone to you of all others, who are profeſſing that you waite for his Reigne! yet when he is witneſſed to reign, (and have dominion, whoſe right it is, and muſt reigne, untill and his enemies become his foot-ſtool, even the promiſe of the Father) The ſame the Prophets propheſied ſhould come, and whoſe day Abraham ſaw, and rejoyced: And the Apoſtles were eye-witneſſes of; when he is owned and witneſſed, obeyed and followed, now is all of an uproar, and many of you among the reſt are engaged againſt him: But know that this is the ſtone upon which whoſoever falls, it breaks them to pieces: but on whomſoever it falls, will grind them to powder; for aſſuredly he is the ſame, and not another. Jeſus Chriſt the ſame to day, as yeſterday, and for ever.

And therefore we beſeech you in bowels of love conſider what you are doing, and againſt whom you ſtrive. Oh! Its hard for you to kicke against the pricks. For wee beare teſtimony in the name and feare of the living God, that its the Son of God many of you perſecute, revile, and reproach; and that you ſhall one day confeſſe, though now you may think you do God ſervice; And therefore ceaſe ſtriving againſt him, and come down to his foot-ſtool, and let every thing bow to his Name, that ſo his reign in the particular you may come to witneſſe: For truly, unleſſe you know his Reigne there over ſinne and corruption, and all that is contrary to God, his appearance, who you profeſſe yee are waiting for, will be a day of dread and terrour, of woe and miſery, of bitter lamentation; though many of you now diſpute, preach, and print againſt him, yet in that day ſhall your mouths be ſtopt, and paleneſſe cover your faces, when this ſentence you muſt hear, Depart ye workers of Iniquity, I know you not. Then ſhall you ſee that nothing that's unclean can enter this City. And verily, unleſſe you know him a Saviour from ſin, and your Redeemer from iniquity, in the particular, he will not be a Saviour to you from hell and condemnation; for they that hope for the latter, and know not the former, this is the hope of the hypocrite that will periſh, and not ſtand in the time of greateſt need: So think it not ſufficient to be offering ſacrifice to the Lord, and crying out, The Temple of the Lord, &c. And that you profeſſe his Ordinances, and walk in Church-fellowſhip as you call it.

But in coolneſſe and moderation of ſpirit let each put this queſtion to himſelfe: Hath the Lord commanded me? Is this required at my hands? or do I it becauſe others have done it, and left it upon Record; and ſo the teſtimony in my ſelfe is wanting, that the Lord required it. Oh conſider of it in time, yee that have not heard the voyce of God, nor ſeen his ſhape, and have not his Word abiding in you, but are enemies to thoſe that this witneſſe; Surely the Lord will not hold you guiltleſſe; when he comes to judgement; neither can you ſtand before him with any boldneſſe for want of the teſtimony in your ſelves; Then muſt your profeſſion come to the ground: So be not haſty or raſh, but try your ſelves, ſearch your ſelves. Know you not that Chriſt Jeſus is in you, except ye be Reprobates? And where he is made manifeſt, it is to deſtroy the works of the Devill: And if it be not done in the particular while you are upon Earth, when doe you think it ſhall be, ſeeing the Tree lies as it falls? Think of this all yee that are yet ſtrangers to it in your ſelves, and oppoſe it in others, even by pleading and printing againſt it. Surely the Lord is ariſing, yea, in glory and great Majeſty is he ariſing to rip off all unrighteous coverings: And now muſt all appeare as they are before him, who will not reſpect the perſons of any, nor the higheſt profeſſion, whileſt they are ſtrangers to his life, and enemies to his Croſſe, and oppoſers to his work.

Now wee appeale to Gods witneſſe in you, which many of you ſo ſlight and ſet at nought, Whether it be not the condition of many of you, notwithſtanding your high profeſſion; and know aſſuredly, unleſſe you return and repent, this ſhall one day witneſſe for the Lord, and for us againſt you; though for the preſent you may ſet light by it, you ſhall one day bow unto it. Oh! do not many of you now bow to the pride of the world? and reſpect perſons? and receive honour one of another? You that ſo long have profeſſed to be ſeparated from the world, and yet uphold the worlds Teachers leſt you ſhould ſuffer? Abominable deceit; what? to declare againſt them in words, and yet uphold and maintain them in actions? Nay, do not many of you in words, writings, and actions joyne with the world againſt the innocent, denying the ſame as the vvorld doth, even the beginning and the end of the work of God, the light and perfection? Whereas the work of Chriſts Miniſters was, To turn people from darkneſſe to the light; and the end of their Miniſtry for the perfecting of the Saints.

Oh! how can it be, but that you ſhould be overcome by the enemies of your own houſes, while you thus oppoſe the works of God, and plead againſt it, as many of you do! How is your glory turned into ſhame, who are become the degenerate plant of a ſtrange Vine unto God? How are you ſmitten with blindneſs, and wearying your ſelves to finde the Door? You were once hated by the world, but now joyned with the world againſt the Heir: And truly its now no marvail to the Children of Light, though the Scripture be fulfilled in you, even to reject Jeſus the Light of the World, and chooſe a Murtherer; joyne with any rather then children of Light. How can it be otherwiſe, ſeeing many of you are juſt fencing your ſelves againſt the Truth, and not therewith content, but are likewiſe what in you lyeth making bars and fences for thoſe that you judge are weaker, leſt they ſhould own it; and not onely refuſing to enter the Kingdome your ſelves, but ſhutting it up againſt others: Your zeale for God being turned againſt Truth in a great meaſure, and nothing you account ſo dangerous, and ſo much cry out againſt; Even for this have teares been ſhed for you in ſecret; your piety is now turned into policy, complying with the world, leſt you ſhould ſuffer by them. Conſider in the cool of the day, what's the difference between you and the vvorld? Doe you not ſpeak when you will? and pray when you vvill? go vvhen you vvill, and come vvhen you vvill, as the vvorlds Teachers do?

Dare any of you ſay, you ſpeak as the Oracles of God? or as you are moved of the Holy Ghoſt? and as the Spirit gives you utterance? Even that which your eyes have ſeen, your eares have heard, and your hands have handled of the word of life? Doe you not rather ſteale the words of the true Prophets, Chriſt and the Apoſtles, being ſtrangers to their Life, and enemies to that Spirit they were guided by, and ſo run in your owne wills, not knowing another to gird you, and carrie you whether you would not; crying peace to the wicked, as the worlds Teachers do? But woe is to the wicked, and to them that draw iniquity with cords of vanity, even now pronounced from the ſame Spirit as formerly it was; and this ſhall ſtand in heaven againſt you all that live in it, pleads for it, and cry peace to it, let your profeſſion be what it will.

And therefore we perſwade and beſeech you to be reconciled to God. Waſh you, make you clean, put away from you the evill of your doings. Ceaſe to do evill, learn to do well, &c. And this know, by your owne power, nor in your own wills you can never do it; but you muſt believe in, obey, follow, be guided and led by him who is the Light of the world, and leads contrary to the will of man (in which all ſin is committed) and ſo leads to do the will of another, and they onely are happy that knowes him borne in them, the firſt taken away, and the ſecond eſtabliſhed: So this we ſay to you, There is no other name given under heaven by which men can be ſaved, but the name of Jeſus, he that ſaves his people from their ſins, and preached himſelfe the Light of the World: He that reproves in ſecret for that which none can lay to your charge; not onely for wicked actions, but for idle and unprofitable words, and vaine thoughts; and bleſſed are all they vvho knovv him their guide and leader, King and Lavv-giver, and are vvholly ſubject to him, they ſhall reigne vvith him upon Mount Sion, and ſhall ſing that nevv ſong, vvhich none can ſing but the Redeemed from the Earth: He that hath an ear to heare, let him heare: So the vvay to true peace is through the ſvvord, the vvay to life through death; the vvay to obtaine mercie is through judgement; the vvay to reign, is to ſuffer vvith him; and this muſt all vvitneſſe in the particular, all muſt know the living ſlain, and the dead raiſed by the mighty power of God; and ſuch as have part in the firſt Reſurrection, on ſuch the ſecond death hath no power.

And therefore we warn you all in love to your ſouls, that ye wander not abroad; ſalvation muſt be witneſſed at home, or all is vain. We further ſay, as living witneſſes, for the Lord we now ſtand, who have obtained mercy, after long travail, and cruell bondage under the oppreſſor, wandring from Mountain to Hill, and groaning under the burthen of corruption (as we are perſwaded ſome of you do) Yea, we could even have laid down our earthly tabernacle to have been rid of it; but in all profeſſions that we were, the enemie carried us captive, for vvhich vve vvept in ſecret, and oft bevvailed our conditions, and breathed for deliverance, but knevv not hovv to obtain it, ſinking under the burthen, vvithout hope of relief, in this vvofull, ſad, and lamentable eſtate, vvhere vve long continued, and had untill this day, had not the Lord in his eternall love revealed his Son in us, vvhom vve vvitneſſe is mighty to ſave, and on whom only ſalvation is laid, even the light of the world; he that ſhevved us ſin, and made manifeſt our conditions, and oft times had called upon us to turn from the evill of our ways, but vve knevv him not; and as ſoon as vve believed that this was he, not looking for another, but gave up to be guided by him, that diſcovered our loſt eſtates, the vvar vve ſoon vvitneſſed betvveen Light and Darkneſſe, the Lamb and the Dragon in the particular, even ſuch dayes as vve had not knovvn ſince the foundation of the world: And this vve found, the ſame that made manifeſt ſin, gave victory over it, vve ſtanding ſingle in it, adding nothing to it, nor joyning any thing of our ovvn vvith it; but let the Lord vvork his ovvn vvork; and ſo dominion vve vvitneſs over thoſe ſins that we ſo long had groaned under: and now we know Jeſus, a Saviour from ſin, and a Redeemer from iniquity, glory to his name for ever and ever, in whoſe ſaving health we now-rejoyce, even with joy unſpeakable, which none can take from us. And verily the deſire of our ſouls is, that ye may come to partake of this joy with us; and the way how we came to it, have we truly laid down before you; and no other end have we in declaring this, but our earneſt deſire of your eternal happineſſe, being preſſed in ſpirit to it by the Lord, who bears record to the truth of our hearts herein. Oh, that you could receive our teſtimonie, yea, the teſtimonie of the Lord by us. Oh! that that eye might be opened in you, which the God of this world hath blinded; That you might know in this your day, the things that belong to your peace, before they be hid from your eyes, and the day of your viſitation paſſe over your heads. For verily your leaders cauſe you to erre by their lyes and lightneſſe, and have cryed peace unto you, when the ſword of the Lord pierces to the very ſoule. Oh! return, return to him who is the Light of the world, who is made manifeſt within; who is the living bread which came down from heaven, whoſe fleſh is meat indeed, and whoſe blood is drinke indeed; and no longer ſeek your food in deſolate places, and hew unto your ſelves broken Ciſterns that will hold no water: For the Son of God is come and hath given us an underſtanding, that we may know him that is true, and we are in him: And if you walke in darkneſſe, and ſay you have fellowſhip with him, ye lye, and do not the truth; but if you walk in the light as he is in the light, we have fellowſhip one with another; and the blood of Jeſus Chriſt cleanſeth from all ſinne. And therefore no longer wander abroad, for the Kingdome of God is within you: And ſay not in your ſelves, who ſhall aſcend up into heaven, to bring Chriſt down to us? For the word is nigh unto you, even in the heart, and in the mouth; he that can receive it, let him: And now are vve clear in the ſight of God concerning you, whether you heare or forbear; and though Iſrael be not gathered, yet a good ſavour ſhall we be unto the Lord, both in them that are ſaved, and in them that periſh.

Oh! ſlight not the counſel of the Lord unto you by thoſe who ſometime drunk of the Cup of fornication with you, and ſince have drunk of the Cup of tribulation, yea, of the Lords indignation, but now drinke of the cup of conſolation and ſalvation, and are well knovvn unto many of you by the names of

Streat, the 21 day of the fourth moneth, 1658. John Pitman. Jeſper Batt. THE END