THo: Moor, Thou call thy book a discovery of a lying Antichristian Spirit, in some of those called Quakers, which thou hast set forth to blind the world from seeing thy own Antichristian lying doctrine thou was found in, when we was with thee, and whereof thou was reproved by the Spirit of truth, and thou confounded, which is the cause of all this fome, mire and dirt, which like the Sea thy rage casts up, in which thou hast more fully laid open to all that are in the Spirit of Christ, that thou art that Antichrist, and lyer, and false-accuser, which thou would accuse us with; and so the more the Serpent sties in the leaves, the more discovered, blessed be our light for ever: dost thou thinke to hide thy selfe by accusing thy damnable doctrine upon us, or to broach thy denialls of Christ, the more hiddenly by accusing us to deny Christ, which is the thing for which we declare against thee, and hast made it thy great work in thy booke to deny the Father and the Son in the Saints (and ever amongst) to blind people that they should not see thy ends, thou falsly accuses us to deny them suudry times in thy booke, pos­sessing people that we deny and Preach down the person of Jesus of Nazareth, of the seed of David & the worke of redemption wrought for us in his own person, as tipes & shadows, or figures of the true Christ, which is to befound in some other thing, & that we preach this down as the [Page 4] Apostles preached down circumcision temple & sacrifies, & this thou gathers from my letter I wrot to thee (which thou hast printed) because I said the flesh of Christ is the food of my inward man. To which accusation, I say the Lord be Judge betweene me and that lying murtherous Spirit, whether I own any other righteousnesse than that everlasting righteousnesse of God wrought in the person of Jesus Christ of Nazereth, his suffering, resur­rection, and ascention according to the Scriptures, and that endures from generation, to generation, and all inherits that same righteousnesse, as by faith they re­ceive the same Jesus: and further I say let all modest Christians who reads that letter, Judge what ground thou hast to conclude any such thing against me, and so be thou Judged with all honest hearts, as thou hast dealt therein, and all the rest of thy lies and slanders cast upon us in thy book. And for their sakes who else might have beene led to speake evill of that they know not, I rejoyce that letter is come to light.

And thou thy lies and confusions art revealing from thy own pen, which many would scare have be­lieved from another, so that if any who know any thing of Christ within, read thy book, they may throughout thy book, see thy worke (who having denied the Father and Son in thy selfe) what crooked waies thou takes to thrust him out of the world a so, which was ever Satans worke who can never be quiet in his Kingdom, so long as Christ appeares in any of his Saints on earth to wit­nesse against him, but could he limit him only into Hea­ven and perswade people never to waite sor his appea­rance in their hearts, then might he rule the creature without controule, let and set at his pleasure; for he knows none can reveale him (though in the Temple of God he sit in the hearts of people) but the brightnesse of Christs coming, in his light, into the hearts where he is: so he sets his Ministers to Preach Christ without, in literall [Page 5] tradition, that so he may keepe his house in peace within, and so keepe God out of his Temple, and dwelling place which is the bodies of his Saints: but now the Lord is comming and taking people to himself whom he is clensing; and some he hath clensed, and is in his dwelling place, (praised for ever) and in whom he beares witnesse against the Devill and his doctrine in the great assemblies; and many are inclining to the voice of the Shepheard of their souls: and the day is come that the Prince of this world must be judged, and all his shews and likenesses wherein he hath shewed himselfe to be as God, exalted in the Temple of God a­bove all that is called God, and the mystery of iniquity is revealed and revealing on the Head of all ungodliness and deceiveableness which he hath wrought in men all this time of the mystery of iniquity since men have deni­ed the Spirit of truth and by it to be guided and have chused their imaginations instead thereof: And now his Ministers of all sorts is hard put to it, and he hath put into their hands all the old armour wherewithall he used in former ages to fight against the appearance of Christ; and all his Kingdom is up in armes with such weapons as they have bestirring themselves against the Lambe in whomever he appeares, the grosser sort with stones and clubs, the greater sort with whips and prisons and cruell bonds, another sort swearing and for swear­ing against the innocent that they might roote him out of the earth: and the Head of the Serpent is making re­fuge of lies and slanders thereby to fright the rest whom he cannot get to joyne with him in this wickednesse, seeking to perswade them that to waite for the appea­rance of Christ in them with his light and Spirit to guide them out of all this confusion is the most dangerous er­rour in the world, and of all other to be avoided; when as indeed all that are from that Spirits guiding are in er­rour, and can be no other wise, untill to that Spirit they turne therewith to be led out of errour, and being [Page 6] more subtile then all the rest, brings in Lies and false Accusations against others, as though they was out of the truth, but he a friend unto it; when as all the friend­ship he intends (when truly weighed) is to make an e­ternal separation betwixt the Creature and the Creator, and to keep God out of his dwelling place, yea, and as far distant as the Heaven is from the Earth, as thou dost in thy Book, who denies the possession of God in his Saints; as thou dost in thy 32 page, and in many other places in thy Book: In thy 25 page, confesses the Body to be the Temple of the Lord, in which God primely and chiefly dwelleth, and manifesteth himself in through the testimony of Jesus there received; and thus with confusion, saying and unsaying, hast thou made up thy Book, to the end that thou might keep people from the light of Christ, perverting the Scriptures to wrong ends, and making them speak quite contrary to the Spirit; as that of Amos 2. 13. where God saith, I am pressed under you, as a cart is pressed that is full of sheaves: This thou would have people to believe that God said, I will pross you, as the cart is pressed with sheaves, which is quite con­trary; and where the Spirit saith (Christ in you) speaking of the Saints in whom Christ dwelt, thou turnedst it to Christ among you, as he was among the Pharisees: and where Christ saith, The kingdom of God is within you, that thou pervertest also to among you, and this thou print­est to all the world, with many more such like of thy deceitful workings and pervertings, too many to men­tion, which all that read thy Book may see scarce one Scripture thou hast medled with, which thou hast not sought to wrest, and art not ashamed to accuse me for a­busing the Scriptures, who have but quoted the plain words, without meanings at all; nay, so shameless is thy work in thy book, that were it not for the simpli­cities sake, which in many is deceived by such as thee, I should leave it to discover it self (as sufficiently it will do in the fight of the wise, who compare but one part [Page 7] of it with another) and not have written any thing un­to it.

As also thy shameless denying what thou spoke before hundreds of Witnesses, before whom thou denyed God to be manifest in the Creature then; and that none had immediate call, but the Apostles who was called by Christ personally before his Ascention: And when I instanced Paul and Ananias, Thou said, Paul was in Heaven, and saw him personally: Thou said further, that thou had not the same Testimony as the Apostles had, which thou now turnedst to Timothy: Further thou said also, That the Scriptures are the absolute Rule and Medium of Faith; and when I asked thee, if God could give faith without them, thou saidst, Yea; then I said, They was not the absolute Rule and Medium: then John Wray said, I catcht at Words; to which I answered, If thou didst confess thy mistake, I did not desire to make thee an Offender for a word, and upon thy con­fession; thereupon that thing ceased, and I spake no more of it at that time, which otherwise had not so passed.

Thou saidst further, That Paul saw Christ personally with his bodily eyes after his Ascension; Thou al so said I was a false witness in saying that I had seen Christ, and said thou had never seen him as Paul did; to which I said, I believed thou had not.

Further thou said, The benefit the drunkards have by Christ, is, that they enjoy that drink wherewith they are drunken.

Thou said also, That there is something which is not of God, which teacheth the Creature to deny sin, with divers other such like things, which then I reproved thee for, and withstood thee to thy face before the peo­ple, where thou couldest not deny it, and writ to thee of it in faithfulness, that thou mightest have considered thereof, and have seen thy folly, and not have envyed me for speaking the truth, which thou could not then [Page 8] deny before the people, neither then nor the next day. But now the envious one being got up, for these things thou art not ashamed to account me a Lyar, which thou couldst not do to my face before the people; here shew­ing thy self to be a Backbiter, and false Accuser of the truth, and the lye returned into thy own bosom, where the Lyar dwells, seeking to hide himself by accusing others.

In thy Epistle thou tellest of some abatement of bloody persecution in these times; but whosoever sees the emnity of these days, and your combining together against the innocent, with your actings, imprisonings, whippings, mockings, stockings, reproachings, and false accusings, with all the multitude of your invented Envies, of which thy Book is not the least; they may see such a Generation of persecuters gathered from all Quarters, against a poor despised People, and persecu­ting for such things, as never was since the World was created, as witness all the Goals in the Nation; and this mischievous lying Book of thine, whereby thou would adde affliction unto those Bonds, accusing us of denying Christ, and preaching another Christ, and an­other Gospel, and another Spirit, and many such blas­phemous things (from which we are clcar) hast thou ad­ded unto the envy that is against us; for all which, thou must give an account amongst the rest, when thou hast filled up thy measure.

And thou that callest it a Spirit of Antichrist, to wit­ness Christ bearing sin now in the body, art one of those who never saw him whom thou hast pierced: But did not he bear sin in thee (though thou know him not) thou had been in hell ere now, and that thou shall know when his spirit leaves striving, and his long-suffering is turn­ed into Judgement, which should lead thee to repen­tance. And Christ appearing without sin to salvation, is witnessed with all who have seen his appearance, and that is the spirit of Antichrist, which cannot confess [Page 9] him who goeth on in blindness and confusion, as thou dost, who faist there is not in man any light, knowledge or understanding, to make them sensible of their Ido­latry and wickedness: And in the next page, faist, Al­though the word be nigh them in their hearts: What is not the word light and understanding where it is if it be minded? it was so to the people of God, who knew it in their hearts, and by it was kept out of sin: But thy testimony is contrary, whose eyes are abroad, and so ut­ters Psal. 119 11. v. thy confusion, who faist, The grace of God that brings salvation, instructs not to look for any light or spirit in them for direction; when Christ saith, He will send the spirit of truth, who shall guide them into all truth: which thou denyest to be grace, who deniest that Spirit for teaching.

And whereas thou would make people believe, that directing to the light within, opens a gap to all Popery and corrupt Principles; thou shewest thy self herein to be contrary to the spirit of God, which spake in the Apostles, who makes the cause of all wickedness to be blindness of the heart, as thou maist read, Eph. 4. 18. and that such are past feeling, whose hearts are blinde, and so given to all maner of lasciviousness, to commit sin with greediness: and thou that would deny the in­fallible Spirit of God for giving the sence of the Scri­ptures, and saith we have the same ground for that, as the Papists have for the Pope or Councel; thou shalt know thy Blasphemy against that Spirit which thou speakest against, without which no Scripture can be opened, nor Act. 13. 27. Luk. 24. 45, the voices of the Prophets and Apostles known; as al­so thy calling of Perfection a devilish Doctrine, which is the Doctrine of Christ, Matth. 5. 48. the Doctrine of his Apostles, Col. 1. 28. yea the end of the whole Ministry, Eph. 4. 11, 12, 13. and that is the spirit of the Devil in thee, that calls it devilish Doctrine; which spirit, in thy Forefathers the Pharisees, cal ed Christ a Devil, and so thou dost his Doctrine, and him in his [Page 10] servants: and whereas thou tellest of some who in words confess Christ, but in works deny him; I say, thou art he who hath him in thy mouth to talk on, but denies him, and his working any of his works of Righteous­ness in his Creatures now, as in divers places of thy book thou hast done. So this word thou hast spoken a­gainst thy self, and so by thy own mouth thou art con­demned.

And whereas thou would charge us with serving and magnifying our bellies, I say, with shame may thou speak it, who could not abide from thy dinner, but broke up thy dispute about it; of which thou wouldst clear thy self formerly, but in thy book art made to con­fess thy act, and excuses it because thou had ridden ten miles, and it was about an hour after noon: I know its not usual with the Parish Ministers to miss their meal time so long; but that being an extra ordinary occasion, and many strangers come much farther, thou might have broken custome one houre, had that beene all: but was not an other thing in it? thou may remember what thou was then to prove but could not, and it was high time to breake off, this many can witnesse: and when it was alledged you was faint, I said to John Wray, let them that are faint go to eate, but let not the meeting breake up, to which he answered, if we would not go away he must use his authority of his house, whereupon I said we would not stay in his house against his mind, yet not­withstanding thou art not ashamed to say in thy booke we would gladly have beene gon, and charge us with magnifying our bellies: be ashamed of thy worke who magnified thy dinner before the worke of God then in hand.

And thus the Devill would ever cast his works upon the innocent, and have the reproach to lie on another, & this thouwould deny againe, had not thou printed it thy selfe, as many other things thou hast.

As for thy excuses thou makes for thy errours thou [Page 11] then uttered, I say; what thou then said if thou now de­ny, I shall not contend, I had rather heare an errour re­canted then defended and persisted in; As for thy say­ing that Paul saw Christ with his bodily eies, I say they may beleive thee who hath not seene him, and who knows no better; for any proofe thou hast yet made thereof, they may chuse: but admit he did, was it not a second appearance, which thou affirmes cannot be till the end of the world, and would accu e me here­in as a blasphemer? so see thy confusion, but if thou be blinded, others may see who owne the light which thou denies.

Thou askes four Queries, First concerning God being in mee and how, I say by his in-dwelling, according to his pro­mise? 2 Cor. 6. 16.

Second: That no wicked man hath benefit by Christ, nor any man till he can witnesse Christ in him.

I say Christ is that only benefit of all creatures, and only Psal, 69. 22. he that hath him hath the benefit, but to all that receive him not, he is the condemnation, and to such all becomes curses, John 3. 18. 19. John 15. 22.

Third: Whether the writing of the Prophets and Apo­stles be a dead letter? I say, without the Spirit it, is; nor can any without that Spirit that gave them forth, understand them, or know the voyces of Prophets or Apostles, Luke 24. 45. Acts, 13. 27.

Fourth. Whether Christ be any thing that beareth our sins in us, as the propitiation? I say Christ is he that beares the sins of all the world, even them who know him not nor his propitiation, and so it is that men are not consumed, and where he ceaseth bearing, the creature falls, into Hell, Psa. 75. 3. 2 Cor. 1. 5. Rom. 8. 17. Col, 1. 24. but thou that denies this, art not thou ashamed to accuse us for murther­ing the just one in us: if he cannot suffer in us, how can we murther him in us, yet he alone is our propitiation, but none know this but where he is revealed.

[Page 12] And thou still goes about to prove the Scriptures to be the absolute ground and Medium of faith, though before denied, yet unwilling thou art that Christ should be the absolute ground, and Medium; yet canst thou; there is not two absolute Mediums it must ei­ther be Christ or the letter that abso­lute and if the let­ter be the absolute means ehen faith may be had with­out Christ being the means. find no Scripture to shut him out, but thou brings that of 2 Tim. 3, the Scriptures are able to make wise through faith, and this thou would make the ground of faith, which cannot make wise without faith, and such shame­full shifts art thou put to, to get Christ out of his place and put the letter in his stead, wherein the letter is a­gainst thee, which saith, Faith is the gift of God and Christ is the ground and medium of it: so Antichrist can get no ground, by the Scriptures, to thrust out Christ un­lesse he turne them quite contrary.

And whereas thou tells, we do not worship the same God; thou did confesse, I say, the Saint's God was ever a Spirit, and dwelt in them in spirit, but the Heathens had their Gods ever without them, who could not be in them, further than imagination, so thou may see what God thou then confessed: the chiefe Priests and hirelings and persecuters did not worship the same God, Christ and the Saints did, though they said God was their Father, and though they prayed to him, yet not knowing him in them, they worshiped, they know not what, for saith the Spirit, that which may be known of God is manifest in men, Rom. 1. 19.

And they that had not God abiding in them they thought to have eternall life in the Scripture, and from the letter they crucified God, This was all the life they found in the Scriptures, who had not the word a­biding in them, John 5. 38, 39: John 19. 7.

And saith Christ, ye have not known him, but I know him, and if I should say I know him not, I should be a liar like you, John 8. 55. and so saith all the Sons of God in their measure: but thou saies thy God is not knowne as Christ did, so not his God nor his know­ledge: our God is not the God of the lier, so who [Page 13] reads thy booke may reade thy God, and thy know­ledge of the true God.

And whereas thou saies that which Richard Farns­worth required, was contrary to what the Lord requir­ed: I say the Priests of Baal who had their God to seeke without, knew not the ground of Elias challenge, yet was it not contrary to God; but thy God thou tellest on, who would not suffer thee to hold dispute an houre past dinner-time, it is not like he should lead thee into this triall to serve the Lord with denying the belly, which shamelesly thou wouldst cast upon us to be servers of our bellies, when thou denied the worke of God for serving thy belly: thou layest it down as a great temptation to require thee to trust thy God and evidence his power without carnall food or carnall books. I say the Saints of God had the word of God in them and the man of God lives not by bread alone but by that word: and of their God they have made proofe in fasting, when there to they have beene moved, and this was no temptation; Isa. 56. 10. 11. but take from the carnall minde, bread and books, and then the dead and dumbe appeares: yea some eloquent teachers, we should have as dumbe as those was in Esay's time, yet in the time of fullnesse they will boast of their God, but in the time of affliction their faith failes: there­fore such Ministers lay the foundation of their call upon a fat benefice; no meanes, no Ministers with the Parish Masters, no cash, no call. Thou saist, God hath spoken to you by his Son, and yet denies immediate teaching: I say the Son is a Spirit, and if he speake, it is immediately, but it seemes thou meaneth by the letter which the Son spoke to them that heard him, but what is that to thee more then to all the world, who hast never heard his voyce, but used thy tongue when God never spoke to thee, and there with would limit the Lord, saying, His last dispensation is published, and nothing more is to be added or altered, (who hast not instructed him, neither will he take Counsell at thee;) But why have you so ad­ded [Page 14] to, and altered his worship under the Gospell, so that there is not one thing performed in your Idols Temples which is not altered from that manner in which he left the Apostles; and how have you added your Titles and Hire, your Mastershipt your Idlenesse your studdied houre glasse-Preaching, singing Davids Psalmes in order of your Ballets, sprinkling Infants with all your whole rabble of inventions there to so that nought is left unaded or unaltered, yet would you limit God that he must not add nor alter what you have imagined, but if any by the Spirit of God come forth in his Ministrie, as he hath ever called them, such you cannot receive but with the same measure, as ever his Ministers was received amongst the literall Priest-hood.

And whereas thou tels of a letter that thou expected in answer to thy writing, and would accuse me for not sending it, I say hast thou not consealed it, not find­ing it for thy purpose to print, that in thy conscience will tell thee; but if not by thee, yet by some of thy partakers: for to John Rays house was it sent that day and what way else it should come to thy hand, I know not.

And for the denying thy false doctrines which thou then defended as long as thou couldest, which it seemes thou art now ashamed of, having had a little more time to search thy expositers (thy wits being come to thee) I say there is not one perticular that I in that letter charged upon thee, but were it profitable to the truth, they would be arested under the hands of a multitude of witnesses: but for thy fifth perticular thou hast thrust in thy selfe instead of Timothy that thou mightest seeke occasion to slander: but how art thou brazened to deny these things which thou so long contended for before 100 of witnesses? and yet after thou hast denied them, goes crookedly about to prove them in a cunning secret way as is seene in thy booke, though thou darst not own them openly in the same words, thou first gave them out: yet now thou saies (God was) not, God is manifested in [Page 15] flesh which is to mend the other with another Lie, as thou may reade, Rom. 1. 19. 21. and 28. Where thou maist read thy errour and that God was manifest in men and women since Christs ascention, even in the wicked who not retaining his knowledge was given up to licen­tiousnesse, and in the Saints also as John 14. 19, 20, 21. and 15. the 4. and 5. and 1 Epist. John 4. and 4. v. 2 Cor. 6. 16. with too many now Scriptures more to mention, al shewing thy Antichristian Doctrine, who not knowing God manifest in thy selfe would perswade all others not to looke for it, and herein thou denies the effects of Christs prayer and promise, John 17. 21. 23. John 14. 20. but where he is manifest, and the creature reconciled, Isay. 26. 12. Phil. 1. 13 Heb. 13. 21. Col. 1. 29 Math. 11 27. thou art judged and thy Doctrine, to be from a contrary Spirit who denies God manifest in thee, and yet in thy blind envie would accuse me for murthering him in me. Thou blind sot, can I murther him in me, if he ne­ver was in none since the ascention, and thy selfe who denies his working in the Saints now and his Revelati­ons to be now in the same manner as to his Saints for­merly. I say what revelation canst thou Judge of, who denies any light or understanding within men? but they that know him witnesse him working all their works in them now, and where he doth not, there the Devill works, and they that have not the knowledge of God af­ter the same manner have it after another manner: and here the Children of God is knowne and the Children of the Devill and their manner of working: so with thy blind eye Judge thy selfe, and what thou knowest of thy own ignorance, but thou canst not Judge our know­ledge, he is above thy wrath though Babell thou be build­ing: but you that deny Gods being manifest or working in you now, whose is those works you are performing and that righteousnesse you are calling for from others? Is it not plaine that you are with the Jews stablishing your own works which God works not in you, tho you be hurried headlong, so as this you wil not consider: for that [Page 16] which is not Gods work is your owne, and God will be served with his own, but this the world knows not who serves their belly. And thou tellest, the Father hath put all things under his feete, I say he that spoke those words could witnesse it, but if thou mind thou maist see the liar, false accuser and envious blasphemer yet raigning, as thy booke may make manifest and thy con­fusion who saith page 24 that it cannot be perfectly said that God in an absolute sence was or is manifested in the flesh of any Son of Adam: and in thy next page thou faist the body is the Temple of the Lord in which God primely and chiefly dwelleth and manifesteth himselfe, the thing which thou hast so often before denied, and thou goest about to deny the manifestation of the Sons of God untill the end of the world. I say the world will not have an end with thy generation, while there is ought to be got by favour or force, but the Sons of God was manifest with the Saints while they lived in this world, 1 John 3. 1, 2. and therein was their bold­nesse that as he is, so was they in this world 1 Iohn 4. 17. and thou heapest up a great deale of confusion to de­ny the life of Christ to be made manifest in any, till after death, shewing thy selfe to be one of those spoken on Eph. 4. 18. 19. who is alienated from the life of God be­cause of the blindnesse of the heart, who hath not learned Christ and so given over: for he that hath not the Spirit of Christ is none of his, and he that hath the Spirit, hath the life which destroyes death, and reveales dark­nesse, which thou calls an imagination: and how un­willing is the Devill that the life of Christ should be re­ceived? it is death to him and his Ministers, so they all oppose it: what paines hast thou taken in thy booke for thy Master? and thy greatest businesse is to darken the appearance of Christ in Spirit, that none may looke for it nor beleive it, for the Devill knows, that faith breaks his covenant, and the incomming of Christ is his out­casting, so thy worke is to keepe Christ out untill people be dead, so the Devill may keepe his seate while [Page 17] they live; yet though they be found in this Work, with­standing the knowledge of Christ, in the Creature, and his appearance; yet thou canst not bear it to be called a Minister of Antichrist: Also, thou pleadest hard for Sin and Self, while all men lives accusing Richard Farnsworth, for witnessing Moitification, and death of Sin, and would bring Paul against him, who once was in the Warfare; and then wretched, but afterward more then a Conquer­our, and could do all things through the life of Christ, in him which thou deniest; but that thou mindest not to Gal. 2. 20. Rom. 8. 37, 38. preach the life of Christ, for that is to preach the death of sinne, which is not thy work, who art preaching it up for term of life not onely in thy self, but in all other, as far as it lies in thy power, calling Perfection a devillish Do­ctrine pleading against it, and for sinne, with all thy power; such a work as never a Minister of Christ was ever found in, as all that search the Scriptures may wit­ness against thee: All that ever preached Christ, preach­ed perfection, and pressed after it, and believed it, to which thy Faith is reprobare, with which thou doest ac­cuse us; and the Faith of all that believe you, you have overthrown; so that none that believe you, can believe freedome: and yet to blind people withall, faist, Let all them that name the Name of the Lord depart from ini­quity, when thou hast preached up no putting off the bo­dy of sinne till after death; and thou goest on, as thy main business, still preaching Christ out of his People, saying not one in the Heavens, and another dwelling in us; clearly shewing, thou knowest not him that filleth Heaven and Earth, and knowest not him that is over all, and in all; and so judges him like thy self, who can but be in one place. And thou saist that Paul was the last Act. 9. 10, 11. Act. 13. 2 that was immediatly called; which is no truer then the rest; for immediatly was Ananias, Barnabas, and others, called since: But it is as hard for thy Spirit to speak truth, as for the Leopard to change his spots; yet full of slan­ders, and would judge my Faith concerning Christ, by [Page 18] thy Doubtings, thereby to cast a Mist, and make the truth odious.

What would'st thou do, had'st thou any ground for thy wickedness, who chargest such Blasphemies against me, upon no other grounds, but thy doubting it to be so? Hast thou done herein, as thou would'st be done by? May not all that reade thee, see thy venome cast upon me, which shall return on thy self? and for it thou shalt answer. And when thou hast raised these abominable Lies, as I deny the Person of Christ, or his being in Hea­ven, from thy own doubts, then thou would'st make a do to prove him in Heaven, and that he hath a Body; when all is but to disprove thy own Lye, and not my judg­ment; yet it is thy intent to cast it upon me: but the righteous Judge shall return the wickedness of the Wic­ked upon his own Pate; and, in thy busie mind, thou art telling of the place where the Majesty of God dwells, (a place thou never saw) and thou sayst no meer man, as from Adam, can approach, or see the Lords Throne in Heaven. I say thou bablest thou knowest not what: Who must appear before his Throne, if none as from Adam must? He that over comes, saith Christ, will I give Re v. 3. to sit with me upon my Throne, even as I have overcome, and am sit down with my Father in his Throne. Did not John see the Throne, and him that sate thereon, and Stephen also; and was not they from Adam? Do'st not thou here deny the Resurrection of the body? Thy Generation knowes too much of the glory of the World, to know what the Throne of God is. And thou make'st an Ob­jection, Can flesh and bloud enter into the Kingdome of Heaven? and thou answerest, no: Yet, saist thou, the same flesh and bones shall; the bloud being poured out and gone, as it was in the person of Christ. I say, what confused stuff is this that proceeds from thy Imaginati­ons? Is Christ ascended without bloud? or, is it onely the bloud of People that keepes them from ascending, which they must leave behind them, taking the same [Page 19] flesh and bones, but not the same bloud: But such con­fused work makes the Serpent, when he would be preaching things which are hid from him. It were bet­tet for thee, and many such like, to come down out of the Chambers of your Imaginations, and sit at the seet of Christ, and own the teaching of his Spirit, and his Light, that so thou may know what the bloud of Christ is, from him, by its effects, then to stand teaching others thou knowest not what. Come down into the dust, and stop thy mouth thou vain Babler, and exercise not thy self in things too high for thee; and if ever thou come to know any thing of the Kingdome, thou wilt see thy self shut out among the Pharisees and Sadduces, who was jangling about the Resurrection, with the Spirit of the Devil in them denying his Testimony, Light, and Spirit, who is the Resurrection and lived out of his Doctrine; as thou may read, Mat. 23. And read thy self therein, with the Light thou opposest: only this difference; they looked for him to come, and thou sayst he is gone, and not come again; but neither of you own him present, to judge, rule, and guide you: So thy wayes is as far from his Doctrine and Practice, as theirs was, if not further, though thou have got more words, so great­er condemnation, And thou tellest much, what need we have of Christ in the Heavens; but didst thou know thy condition, thou would'st see as much need of him here also, to guide thee out of the World, and these Pha­risaical wayes: For, who hath him not with them to lead out of the World, and give victory here, will finde little benefit by his being in Heaven: and this thou, and many more, will know when he comes to Judgment, who little mind his fellowship here, but joyn with the Enemy, to preach him out of the World, because he bear­eth Witness, that the deeds thereof are evil: so by this the Devil gets his work done in Earth, preaching of a Christ in Heaven, and the Creature knowes none to re­deem from it, no nearer then after death.

Thou sayst none yet hath ceased from their own [Page 20] workes: I say none that are in thy workes have, who is pleading for sinne, and denying the Spirit of GOD to work in thee, thou must needes be in thy own workes: but what is that in thee that judgeth all other, and yet denyest Christ in thee; that is, the Lyar from the begin­ning; and by the Spirit of God which worketh in me, in which is my Rest, do I bear Witness against him so to be, and a thousand in the Nation that can witness the same, who are brought to Rest in his everlasting Work, and will: But this no Hireling knowes, nor can judge of though you may read of that condition in the Letter. Thou accusest me for belying the Apostle, in saying, he preached the Word & Faith in the heart, Rom. 10. I say let read any the 8. & 9. Verses of that Chapter, who knowes either Word or Faith, or Words of the Letter; and judge if the Apostle there did not preach both Word and Faith in the Heart; and so let the Lye return into the bosome of the Lyar from whence it came.

Thou sayst God did not impute the Trespasses of the World to them, but caused them to meet together on him: I say, if God impute not sinne to the World, nothing else can condemn them: this opens a large gap to the Workes thou art pleading for: but were thou not blind; thou mayst see the Apostle speakes of such as re­ceived the Word of Reconciliation; but for the rest, you shall know, that sinne will be imputed, where it is committed.

And thou makest much ado to prove that the Disci­ples of Christ, nor any other, should see him any more after his Ascention, while they lived: If any know no more, but to believe thee; and thy ground is, because Christ said the dayes would come, that they should desire to see one of the dayes of the Son of Man, and shall not see it.

I say, he told them also that they should mourn in the while of his absence, but he would come again, and their mourning should be turned into joy, when the manchild [Page 21] should be born into the world, and commanded them Act. 1. 4. 8. John 16. 19. & 20, 21, 22. John 16. 16. they should not depart from Jerusalem, but wait for that they had heard of him, then should they be witnes­ses unto him, to the utmost parts of the earth, which was accomplished at his second comming in the spirit, according to his promise, which thou would deny his appearance unto which there was such gathering, and is such gathering, blessed be the Father, who hath hid it from the Serpent, who spends his time in jangling a­bout it; but never the wiser: yet to the Babes it is re­vealed. And thou sayst, that our boasting of some in­ward ight or spirit to be listened to, and received, must needs be another spirit, and bring in another Jesus, a contrary anointing: I say, the Apostles preached the spirit and light within, shining in their hearts, to give the knowledge of the glory of God in the face of Jesus; and this Treasure they had in the earthen vessels, and 2 Cor. 4. 6, 7. did they preach a false Christ, or a contrary spirit or a­nointing (though thou know not the Christ they preach­ed, nor that spirit) blush for shame to utter thy blasphe­my against the spirit of God and his light, which none knows but within them; and which all hearkens to in spirit, and preacheth from; but the Ministers of Anti­christ, whereof thou hast proved thy self one sufficiently, who knowes not the Law written in the heart, nor the testimony of Jesus, which is the spirit of Prophesie, be­cause thou ownest no light in thee.

And thou sayst, there is not another manner of preaching to be given then that of the Apostles, to the end of the world. I say, then all Hirelings and Parish­masters, stop our mouthes, who are out of that manner; yea and matter also; for the Apostles was not Ministers of the Letter, but of the spirit, which thou hast suffici­ently denied in thy Book; and if there need no more preaching, then what the Apostles preached, you may spare your pains, and the people their mony; for that is preached and printed already, and they have suffered [Page 22] for it, so let it alone, and take not mony for making it worse.

Thou pretendest to answer some Queries, but first thou casts over them thy reproachful lying poysonous Tongue, as thou hast done by my Letter, as nothing that comes from the truth, can escape thy envy and slander, saying, that they reproach the acknowledgement of one that died for all; and all the way scoffe at the promise of his coming, and many such like filthy lies, whcih the least modesty that reades the Queries, may see thy shameless impudency, calling us unclean spirits, when thy venom defiles all thou meddles with, that comes from our hands; and when thou hast vented thy wick­edness, would father it upon us, as though we provoke thee, when it comes from the Root of the corrupt Tree, the old Murtherer and Lyar; and thou tellest of many changes in thy thoughts, and many Reasons thou layest down of answering, or not answering of them; shewing thy selfe not to be guided by any stable spirit, but turn­ing according to thy Imaginations; and before thou begin to answer that which thou callest the inscription, thou first turneth the sence of them into a lie, as thou dost by all our writings, and by the Scriptures (for there is not any thing given out by the spirit of truth, that Sa­tan can encounter withall, till he hath moulded it anew in his own Language) and when thou hast thus done, thou fightest with the Lye thou hast made; and having got the thing into thy own Kingdom, thou casts out thy mire and dirt, and yet makes a place to hide thy head, as though thou was about the work of God: Is it not suffi­cient to print our words as we speak them; and so let the wise judge of them, whether they be truth or no; but thou must pervert them, and then judge them: Is this to do as thou would be done by; but it is, as all the Ser­pents Generation have done to the words of Christ, the true seed; whereby the enmity is seen: what changing have you Parish-masters? as your fore-Fathers made of [Page 23] the Scriptures since the Apostles time; and yet is there not a verse of them will serve your turn, without wrest­ing or meanings; but it is your Trade as you use it, by which you get your living, and means, by which you bear rule; and having not the word in your hearts, you would soon be worn out, had you not the Letter to change and alter, thereby to devise novelties, new no­tions and opinions, by which you divided the Nations into so many Sects, as they are one ready to devoure another, and the strongest carries it; but now the Lord hath appeared in a few despised ones, to bring forth the same Life Way and Practise, that he was formerly in the Saints; and this you cannot wrest nor imitate, but you must lay down your stately pride, and worldly pomp, to come into their wanderings anst reproaches, and this strikes at the Root from which all arrogancy exal­tations, and opinions springs; and none of you can a­ny more walk in this way, then the Camel go through the eye of a needle, whiles you stand in your worldly Glory. So all are gathered from all quarters against this, The Head, which is most subtle devising lies, and laying slanders, as though we denied God, and Christ, and Spirit, Gospel and Scripture, things that ne­ver entered into our hearts, thereby to make way for the taile to come upon us, with his murthering Instru­ments; that if by any means he may destroy the Heire now appearing to take his inheritance, And though we be counted the greatest offenders, that ever was in the world, by the heads of all Sects, yet is there not one of you that is able nor willing to judge us, and our practise and judgement, with the practise of the Saints in which they walked, and plain Scripture without meanings; for this the Serpent knowes, that which is given out from the Spirit of God, will not condemn those who are guided and acted by that Spirit, till he hath changed the Scripture one way, and our words another way, and so to make a jerre, that he may murther under under pro­tence [Page 24] of godliness by consent; for under that pretence hath the Lambs of Christ ever suffered, having wrested their words, but their practise they could never touch, nor can touch, the fault being ever crying out against their evils, and shewing forth the Life of Christ, and his work in them; and here the Murtherer first entered, wherefore Cain slew his Brother: so thou mayst read thy selfe deeply engaged to what power thou hast: yet as blind as ever persecution was; thinking thou dost John. 16. 2, 3. God good service, not knowing the Father nor the Son in thee, which is the very cause for which thou opposest, because we witness him, and his name in us; but would you come to Christs Rules, you might come to see your selves such a Ministry as Christ never owned, (and accor­ding to your own confession) nor ever called; but have called one another, and run un ent, and do have not turned people from their sins, but are pleading for it, which Christs Ministers never did: so may you judge the Tree by its fruits, which is brought forth amongst you.

And instead of answering plainly, thou goest about making thy distinctions and crooked wayes, as concer­ning Gods teaching, dividing into numbers. when God is but One, and his way and teaching One; but the World is in the many wayes.

And thou tellest of Christ bearing your sins in his bo­dy to the Tree, not leaving them to be born in your bo­dies. I say, didst thou minde his light, and faithful wit­nesse in thee (which thou preachest against) thereby thou mightest see thy sins not nailed to the Tree; but the lyar, backbiter, and false accuser, and envious one, at liberty yet in thee, (not bound much more uncast out, or put to the Crosse) foaming out his own shame, though Christ have suffered for thee, and his long-suffering be yet in thee, bearing up, else thou had been in Hell, with the envious one, whom thou art serving, though this thou know not; and therefore sin is no burthen to [Page 25] thee, in the sence of thy soul or body (as thou sayst) but like the Colt, or the wild Asse, upon the Mountains, not subject to the yoke, nor sense of sin in soul or body; not knowing him whom thou piercest, who is slain from the 1 Pet. 4. 13. Colos. 1. 2. 4. 2 Cor. 1. 5 Phil. 3. 10. Collos. 1. 24. 1 Pet. 3. 14, 15. & 4. 16. Rom. 2. 4. Rom. 8. 17. John 15. 5. foundation of the world, a man of sorrows, and acquain­ted with grief, with him to partake in his sufferings, that are yet behinde, with him to have fellowship therein: this thou scornest with thy light minde, who would share in his joy, but not in his sufferings, which the Saints have done and do. But thou which denies Christs suffer­ings within, what suffering was that the Apostles ex­hotred; if it was not Christ that was the sufferer in them, with whom they was to have fellowship, and to be joyned and rejoyce in: It was either the suffering of Christ, the sufferings of Satan, or self-sufferings: if of Sa­tan, what is it for, but when he cannot get his will in his lusts and envy: if of self, what is it worth, or able to prevail with, or please God, or what can selfe suffer nay, it is the long-suffering of Christ that leads to repen­tance; and we know, that none can be heirs of his glo­ry, but who suffer with him, neither can any suffer with him, but by the vertue of his sufferings, which he suffer­ed in his own person, who is the everlasting sacrifice; for of our selves, without him in us, we can do nothing; but as he is the doer and sufferer in us. But this the wan­tons knowes not, nor the Beasts of the field, who live in jollity, but despise the chastisements of the Sonne, who is perfected through sufferings, in which he leads all his, and suffers with them, and beares up the world, who know him not, which shall account for his sufferings, and piercings, woundings and reproaches, though now you regard not, nor are sensible of your wickedness in your souls or bodies, as thou sayst you are not.

And you are they that cannot confess Christ come in your flesh now, to give you a sense of your sins, and suf­fer with you in all your passage out of the world; and so are the Antichrists John speaks of; but this you would [Page 26] shuffle off, by saying you consess him come at Jerusalem, and there suffered in his own person. I say, so did those John speaks of, and so doth the Pope now, and all his Rabble from the highest to the lowest of you; and if that confession in word; he acknowledge of that spirit of God (John speaks on) then where is the spirit of Anti­christ: the Pope will quit himself, by as large confession of words as you; but neither he nor you brings forth his life into the word, and so confess him in you, in buffet­tings, whippings, mockings, imprisonments, and all o­ther sufferings for his righteous name in you, and his righteous nature, acting you contrary to selfe: this would destroy your Partonages, pride, and stateliness, from the least of you, who calles your selves his Mini­sters, to the Pope who weares his treble Crown, and yet calls himself a Servant of Servants; and so you are of them, who in words confess him, but in works deny him; but it is the appearance of Christ in his Saints, in all Generations, which hath judged Antichrist, which e­ver put his appearance into another age afar off, but now hath put his appearance into another world; so far from owning him manifested in any measure in their mortall bodies, that they hold it blasphemy for any to witness him where he is appeared, and this is the spirit of Anti­christ, gone out into the world, and now is in the world, would exclude Christ out of the world, that he with his polluted spirit under fair pretences, might rule the world, being got into the hearts of worldly men and women, now preacheth up his Kingdom here, for terme of life, and to cheat the more, promiseth freedom after death; and this faith hath he begotten in the world, and his Ministers preach it, and uphold it with all their pow­er, both in practice and Doctrine, and the people where the lust is entered, love to have it so; but blessed be the Lord, who hath appeared, and is appearing in the hearts of mortal men and women, and there is ma­nifest, revealing the man of sin, and ruling the Creation; and he is known to be Antichrist, whose heart is with­out [Page 27] Christ; and cannot confesse him manifest, come in Spirit into the heart of flesh; but such who there see him judgeth Antichrist and his Doctrine, and so thou art judged and thy worke in thy booke which is to preach Christ out of the heart, and not to be manifest­ed in the flesh; and thou art he who would make God a liar, who saith he hath given his Son into the world, for a Leader and Ruler to the people, of all generati­ons that will beleive in his light, and own him, who is the same yesterday and to day, and for ever: and this is the Testimony of Jesus; by thee rejected, but by us received, in Spirit and spirituall Ministation; not in the letter, but within in Spirit.

And thou goes on to tell how the teachings of the Father is held forth, and thou saist, first in all the 2 Cor. 3. 6. books of his Creation, Chastisements and Changes, &c. Secondly, more clearely and abundantly in the holy Scriprures. To which I say, there is another thing be­fore both these; the Fountaine of both these, and that is the Spirit of God, and light of Christ, without a measure whereof, neither of these can teach, though the wisest men in the world have both these, as is plaine by the Jews, who far exceed all you in the knowledge of the letter, and strictnesse of life thereto, yet know not the voices of the Prophets, nor Moses, that gave it forth as is plaine, Acts, 13. 27. and these had the Scriptures and the Creation also, but not having the Word in them, by which the Creation was made, was led by the De­vill Iohn 5. 38 39. 40. Iohn 19. 7. to spend it upon their lusts, and though they search­ed the Scriptures and thought to have eternall life in them, yet they crucified him that was the eternall life; and brought the Scriptures to do it by; (thy worke in thy booke) nay the Disciples themselves; though they had the Scriptures and the book of the Creation and had beene with Christ many yeares, yet could not un­derstand the Scriptures, till by his Spirit he lightned their understandings, as is plaine, Luke, 24. 45. and this was after his resurrection also, and if all these came [Page 28] short till inspired with the Spirit, and enlightned; and 2 Pet. 3. 16, if all that are unlearned and unstablished with that Spi­rit, wrest all Scriptures to their own destruction, then it is plaine that neither Scripture nor Creation can be rightly used without the light of Christ, and hough the Scriptures be profitable for the man of God furnishing him for good works, yet when the man of Sin reads it he therewith pleads for Sin, and furnisheth himselfe a­gainst all good works, and this is seene largely in thy booke: so I say, the Spirit is before the letter, and is gi­ven to lead into all truth; without which the Devill turnes the letter into a lie and would tempt with it, and 2 Timr 3. 16. 17. so thy literall teaching without the Spirit is little worth and though thy whole drift be all along to deny the Spi­rit, and set up the letter in his stead, and to that end hast reckoned up the Names of many of the Saints of God, which makes little for thy purpose, who were all men that were taught in Spirit & need not to run nnto a John. 16. 13. booke so seeke their knowledge; but had the word of the Lord from Gods own mouth, and there was the Oracle whereat they enquired, which thou would it make the letter to be, (who never knew what it was to enquire at his mouth;) whose Ministry is literall; Andthou tellest of many things and the deliverance of God from the envy that was against his people, and this thou would set up for a teacher; but canst not see the envy against them now, and their deliverance as great as ever, from all you Woolves that seeke to devour with open mouth: thy blind eye cannot see this, nor doth thy Oracle leade thee to it, further than granishing the Sepulchers of them that was so used, even whil'st thou art found in the same worke; and thou tells of Christs appearance, being a Rocke of offence to both the houses of Israel, but canst not see thy selfe stumbling at his light, and appearance, and would'st preach him out of the world, such is thy offence at his appearance, and how his Children are for signes and wonders now, and his [Page 29] appearance now every where spoken: against and thou tellest much of the Scriptures being the infallible Oracle of God, I say if they be so, let them alone, and own them as they are, that they may be fulfilled and not changed: but they are in an wofull case who have no bet­ter infallibility then the letter, when the Serpent hath given his Crooked subtill meanings and interpretations and hath turned it to a contrary end, as is plaine in this generation even the plainest words that ever Christ spoke, are turned quite contrary both in judgment, and practice, even by your parish Masters, as witnesse, Math. 23. 8. 10. besides multitudes more which might be instanced, but blessed be God who hath given us the Spirit of his Son into our hearts, whereby the Orocle is seene, and the pervertors, the Hypocrites, and the Phaire shyers of this generation, which we had never seene, had we had no better teaching then from you or that we could find in the letter without the life and Spi­rit which you would drive people from: and in thy com­mendation of the letter thou sai'st, therein is knowne the whole Counsell and Mystery of God, that is to be or may be revealed unto mortall men, even in those Scriptures that Timothy had beene instructed into, and knowne from his youth; whereas if thou was not blind, thou mightest see how thou hast excluded and made uselesse all the Apostles writings; for no man, who hath so much as reason can judge that Timothy was in­structed from his youth in those Epistles which was but then written, to him, and was never seene, before, and many other which was not then written which he had never seene and in these which Timothy had knowne from his youth, was the whole Counsell of God (sai'st thou) and nothing to be added to them, so thou hast judged the Apostles writ­ings which are added since to be superfluous as to the whose Counsell of God, and such mangled stuffe as this comes out of Babells bottle as I might have shewed in many more parts of thy booke, but my life is not to rake in such confusion.

[Page 30] As thou tellest of Christ having given gifts for the perfecting of the Saints, till we all come to a perfect man: And in another place thou callest perfection a devillish Doctrine; and thus vomits thy Blasphemy, as though Christ gave gifts for accomplishing a devillish Doctrine. But Christ and his Doctrine was ever counted a Devil, and devillish in the eyes of thy Generation: and by thy own mouth thou art judged, thou art not one of those he begifted, who callest the End devillish, for which he begifted them. And thou sayst they deny the sufficiency of Gods Teaching, who deny the sufficiency of the Scripture, as to lead to God, without the Spirit to give the meaning, and lead to the use of them: I say, I deny the sufficiency of any carnal visible thing, Scripture Joh. 16. 13. or other, without the Spirit of God, to lead into the use thereof; for that is it, which is appointed of God to lead into all Truth, and out of all Errour: and there is no Teaching further sufficient than that leades; and there­fore nothing more by the Devil envied: and thou that denies this to be sufficient, even to those who never heard, nor saw letter, I say thou art he that denies the alone sufficiency of Gods Teaching: and this I shall be ready, while the Lord will, to witness against thee in word or writing; and all that say the letter is suffi­cient, without the Spirit, to give the meaning, and lead to the use of it.

In thy Answer to the 1 Query, thou sayst the new Jeru­salem appears not to be come down to Us, because of our grief of heart, and yearning bowels, for the miseries of others: I say, thou shewes what thou knowes of it: Did not Christ weep over Jerusalem? and had John no bowels of compassion towards others? and wilt thou Rev. 21. 23. deny their seeing of the new Jerusalem? Hath not thy Imaginations blinded thee above measure? Can any rightly commiserate others who are out of Rest, but those that are come into the Rest? Indeed, the Hypo­crite is troubled for the Mote in his brothers eye, before [Page 31] the beam be pull'd out of his own. And thou sayst fur­ther; It is not yet come down out of Heaven to any: I say it was come down in John's time: and when went it up again? one y it was taken away, and is taken away from the Popish Clergy, and all that have followed them since the Mystery of Iniquity: Yet hath not God been without his City here upon Earth, since it came down after Christs Ascension: but what is this to the Enemies thereof; thou knowest it not who art preaching it out of the Word, as thou art, Christ the Light of it, which should lead to cleanse all those who must enter into it's for the Devil must keep the hopes of this out of peo­ples mind as long as he can, least they begin to seek the way of Entrance, and cast off their sinnes, and so his Kingdome be broken and an End of his Ministery.

And for the second, thou sayst this Answer must serve also.

To the third, which askes, where the New Covenant is: this thou shufflest by with other things which are Psal. 119 11. Jer. 20. 9 Rom. 10. 8. Isa. 51. 7 Gal. 4. 6 Heb. 8. 10, 13. nothing to the Question, least thou should be forced to confess the Prophets and Apostles words, and the Co­venant to be written in the heart: this thou puts into a­nother World, and not fully to be done here, least any finding the Law and Word God hath written in the heart, the blind guides should be discovered therewith, which the Prophets and Apostles witnessed in their hearts, whereby they cryed against all the blind Guides and Hirelings in their time: But sayst thou, While Pea­ple are here, they must be imperfect in every thing. Truly, I know not how it should be any other with them, who deny the Workes and Sufferings of Christ in them; when Satans Work is perfect, then theirs may: but the least Work of Christ, in whom oever he workes it, is perfect, who in him are created unto good Workes, that they should walk therein: but this Doctrine is an Ene­my to the evil Workes, and therefore cannot be recei­ved.

[Page 32] To the fourth Query where that annointing is spoken of, 1 John 2. And this thou would'it thrust out from the Spirit within, to your literal Teaching, when John saith, The annointing that you have received abideth in you: And you need not that any man teach you, but as the same annointing teacheth you of all things, and is Truth, and is no Lie; and even as it hath taught you, you shall abide in him. And this thou shamest not to wrest, That they need no man teach them, that teacheth otherwise. Oh how fain would'st thou keep blind the heart, and keep people without! The Serpent knowes the blindness of the heart is the sole cause of the Creatures being alienated from the Life of God, and so given up to all lascivious­ness and uncleanness, with greediness, Ephes. 4. 18, 19. And the Light, in the Heart, is the onely thing that re­veales the Gospel, and gives the Light of the Knowledg, of the Glory of God: therefore he labours to keep peo­ple for looking for this Treasure in their Earthen Ves­sels, 2 Cor. 4. to the 8. ver. And in this work thou stands stoutly to thy Master to whom thou art fallen.

To the fifth Query; What, and where the Comforter is? Somewhat, what he is, thou speakest: but in the Heart thou dare not confess him, least thou should destroy thy own Kingdome; though none on Earth ever had him any where else since he ascended, and so they gave their Testimony, Gal. 4. 6. Ephes. 3. 17. which thine is contra­ry, who would limit him above the Clouds, whom the Saints had dwelling in their bodies, 1 Cor. 6. 19. But this is not known, where the Man of Sinne, and Son of Perdition sits in the Temple of God, exalted above God, letting and opposing the appearance of Christ, which should reveal him.

In thy Answer to the sixth Query; which asketh, whe­ther any of the servants of God may expect his word from his own mouth? To this thou an werest, No: shewing thy self to be one of those, who hast thy Word from thy Neighbour, and not from the mouth of the Lord: And [Page 43] here I know thou speakest thy own Experience: but why dost thou bely others, whom thou canst not judge, as that Timothy had not the Word from the mouth of the Lord, who had the gift in him which was given by Prophecie; and that was from the mouth of the Lord immediate, 1 Tim. 4 14. though first declared of by Paul: And whereas thou faist that the Apostles are said to be the last, in respect of such immediate furniture and mission: I say, that is the Liar that speakes, thereby for to limit the Lord: And I wit­ness against thee, who have received the Word from his own Mouth, and immediate Calling: And whereas thou faist, Christ prayes for a blessing on no other immedi­ate Messengers since; I say that is another, against which I witness, who have found his Prayer and blessing, upon the immediate Call to the same word: As for the slander thou layst upon the Query, I leave it, to clear it self, in the sight of all that read it.

For the seventh Query; in stead of answering, thou makest Lyes, thereby the better to escape; that so instead of answering, thou may fall a slandering; saying, That he that sent the Queries, sent them onely to them that deny the alone Teachings; and yet makes it one of his Queries, Whether they do so, or no? I say the Queries were not onely sent to them that deny the alone suffi­ciency of Gods Teaching (as the Inscription may mani­fest) neither is the Query, Whether they do so, or no? but whether that Teaching of God alone be sufficient: So into the Pit, thou hast digged, falls thy reproach with thee, who hast no way to slander, nor evade the Truth, but by thy Lies: so thy Refuge failes thee, after all thy boast­ing.

In thy Answer to the eighth Query, which askes, what, and where that word is, that People shall hear behind them; and where their Teacher is, &c. And this word thou thrusts out into another World; and would thrust in, instead thy self, with the rest of thy Brethren, such like, because the word is read Teachers: I say, all that know [Page 44] this Prophecie of Isaiah, and the end of it, knows that it fore-tells of this day of the Lord, wherein all the Children of the Lord shall be taught of the Lord: Not is it like that Isaiah was prophesying of such as you, who so earnestly Isay 59. 13. declared against such as sought for their gain from their quarters, and called them greedy dumb Dogs; and cry­ed down those, who spoke a Divination of their own brain, and not from the mouth of the Lord: It's not like he was prophesying of you, who are found in all these things, and much worse, which he declares against; for though you have a way to call your selves Ministers, yet shall you never have Testimony from any Scripture, as it was given out by Prophet, or Apostle, so long as you are found in that way of Worship, Manner, and Meanes, which now you are in: Not a line in this Scri­pture will serve you, unwrested: it comming from a con­trary Spirit, it no more owns you, then you own it, in Life and Practice.

For what thou sayst to the Ninth Query; That the Word is not a Principle in men that believe, or mind it not: I say thou speakest thy own knowledge: but some know better then to believe thee, who knowes, That where there is no Word there is no Life; who knows him that upholds all by the Word of his Power; which they that have no Word, but the Letter, knows little of.

To the Tenth Query; What that voyce of Christ is, which his sheep knowes And this thou makest to be the written Record: so by thy Doctrine, all that heares the Scriptures knoweth the voice of Christ; but who reads Act. 13. 27. may see thy false Doctrine: for wiser than thou had the Record that spoke of Christ; but knew not the voices of the Prophers that spoke it; but from the Record concluded to put him to death, who was the Joh. 19. 7. Word: so thou from the Letter, art preaching him out of the World, and slandring him in the World; making people believe, that who waits for the voice of Christ, in any other way, but in the Letter, waits but for a delusi­on: [Page 45] So all the Communion thou knowst with Christ, is literal, and thus thou preachest; and all believes thee: but who hath fellowship in Spirit with Christ, sees thee deluded, and thy delusion.

And for answer to that Clause, How the voyce of Christ may be known from all strange voices? thou sayst, By its own Light, the Word of God. I say, that is true; if from Truth from thee it came: but dost thou not mean thereby the Letter, which all along thou callest the Word; which a man may read all his life, and therewith come amongst you Parish Masters, and never discern the voyce of Christ, though he may hear, as many voices, amongst you, and several Imaginations, as there are dayes in a Year: Rom. 8. 10. but if he mind the Light and Spirit, which brings to un­derstand the voice of Christ, with that he would be brought to deny you all, who are out of his way, and have not his Word abiding in you.

To the Eleventh Query; which asketh, What that way in the Wilderness is, which is called the way of Holiness; and whether any may expect to finde it in these dayes? To this thou saist, Christ Jesus is the way, the Truth, and the Rom. 8. 10. Life, and none can come to the Father, but by him. I say that these are true words: but thou that makest it thy work to preach him out of the World till Doomes-day, and confine him in the Heavens alone, hast excluded him for being away to those now in the world, to lead them out of the World, which cannot ascend up into Heaven, there to walk in him as a way: so thou hast shut up the Kingdome against men, as thy Fathers ever did.

And an Answer to the latter part of the Query (which thou hast left unanswered) must needs follow, that none can expect to find such a way in these dayes, nor till after they be dead, where the Serpent perswades all his Hea­rers of their Righteousness: And so of their Way also; and so keeps his Way in the World.

In answer to the 12 Querie, What that manifestation of the Spirit is given to every man to profit withall; [Page 46] and whether there be any profiting but by it; To the first part of this Querie, thou saist, it is that one Spirit which is in that one person of the Son of God (and this person thou hast limited from the earth till domes day) and doth not confesse to the Spirit manifest within the creature, but tells of a distinct understanding of that Spirit and his testimony concerning Christ; which is no more from thee but an imagination, as all that knowes the Spirit may judge: for there is no mani­festation of the Spirit of God upon earth, but what is within, and those that it witnessed, it manifested, witnessed it dwelling in them, but thy testimony is as far different as the Heavens is from the earth: And for the two latter parts of the Querie, whether it be not of it selfe an infallible guide, and whether there be any profiting but by it (least they should fal on thy head, hav­ing named them) thou tellest a lie, and therewith mak­est an escape, saying they are sufficiently answered be­fore. 1 Cor. 6. 19.

To the 13 Querie, what and where that worship of God in Spirit is, and whether any can worship in Spi­rit but those that are borne of the Spirit, and whether they so borne, need any other guide in his spirituall worship, but that Spirit of which they are borne, and whether such worshippers have not been & are now dif­ferent from all other worshippers in the world: And to the forepart of this thou addest some words as touch­ing the Samaritans worship and Jews worship, not, to the purpose; but as concerning whether any can wor­ship in Spirit but such as are borne in Spirit, and whe­ther they need any other guide, but that Spirit, and all the rest of the Querie which is the most materiall to shew thy deceipts, from these thou stealest away with­out any answer at all, as though the naming them o­ver againe was sufficient; Art thou not ashamed to call these answers, dost thinke all are as blind as thy selfe and those thy companions whom thou hast blinded?

[Page 47] This day is the Lord (through the pride of thy heart) covering thee with thy own shame and is discovering the skirts of the whore, and her nakednesse appeares, and shall more appeare, that the fire may be kindled wherein to burne her, and all her Merchants that have beene made rich through the abundance of her delica­cy, begin to bewaile and stand aftre of for feare of her torments crying for helpe, yet shall the Nations which have beene deceived, see her lewdnesse, and be set free from her witchcrafts, then shall the Lord be knowne present and praised.

To the 14 Querie, which is about the light, thou confessest it to be Jesus Christ which lighteth every man which cometh into the world, but perceiving it against thy selfe, doctrine and trading, in the conclusion thou would bind it only to the enlightening of them who are beleivers, and would deny the light to be the con­demnation of the unbelievers; saying it is not the com­ing Job. 3. 15 of the light to them is the condemnation, when Christ saith this is the condemnation that light is come into the world, and men loved darknesse rather then light, and, If I had not come they had not had sin: But thy testimony is contrary; so they that beleive thee, 2 Cor. 4. 6. make Christ a liar, and they that beleives Christ, makes thee a liar: and thou would'st limit this light to be per­sonall which all the Children of the light have know ne shining in their hearts, which is the condemnation of them that know it not, nor can the Children of dark­nesse judge of the light what it is, who puts it afarre off, yet thou that hates it, hast it against thee, though thou have it not with thee, not being guided by it.

To the 15 Querie what the law of the Spirit of life is which made Paul free from the law of sin and death, &c.

And instead of answering this, thou fallest a wrang­ling with it, and thou would make people believe that Pauls freedom he speaks of, Rom. 8. 2. from the law of [Page 48] sin and death; was not from that law that led him into captivity to sin which he complaines on, and so thy first thing is to prove the Apostle a lyar, who saies the Spirit of life in Christ Jesus hath made me free from the law oi sin and death; for what the law could not do in that it was weake thorough the flesh; the Son of God con­demning the sin in the flesh, that the righteousnesse of the law might be fulfilled in the creature by Christ: Ano­ther thing where thou would prove him a liar, is in that he saith, he is made free from the law of sin and death; and this thou also wholly denies, as though thou knew his condition better then he did himselfe.

And thou callest the body of sin a law, and the law of sin another law; and such mangled stuffe not worth mentioning; and for which thou hast no proof, but thy blind Imaginations, who would have 3 or 4 Lawes, but not one of them in the Heart, onely the Law of sinne; and thou concludest, that the Proposer of the Queries, cannot make out what God hath revealed to him; and thy ground is, because he hath propounded these Que­ries, as much as to say, He that asked Questions of the Scribes and Pharisees, could not make out his Revelati­ons, (and this is thy reasoning whereby thou wouldst shew another mans folly:) Indeed to the blind guides he could never make out his Revelations, nor can he now, where he is; but who wants abilities to make out any thing of the spirit of God, and thinkes to finde it by asking questions: he had need of a better resolver then thee, that had answered these Queries, or any who deny the infallible spirit of God within them. And thou tells of a new birth, and the forming of Christ in men; but what birth is that thou intends, and what Christ must be formed within, seeing thou hast (in thy judgement and Doctrine) confined the Son of God in Heaven, while this World lasts: art not thou preaching another Christ and birth, let all who have the Son of God, judge.

[Page 49] The last Query which askes what the grace of God is, that brings salvation, and hath appeared to all men: this thou answerest with a slander, saying, that indeed we be­lieve no such thing, as the grace of God appearing to all men, but put a fancy in the room of it, &c. Shewing, thy heart void of grace, and so more ready to slander then answer, having more experience of the one, then the other; and no wonder, though it be so, when thou deniest the spirit of Light within, to be the true Teach­er, and thou sayst that which is alwayes within, cannot be properly said to be brought to a man: wherein thou shewest thy sottishness. Is not the life of man brought to him freely, given of God, and yet alwayes in him while he lives: so natural reason may judge thee, and he that gives the life, gives the light: thereby to keep the life unspotted, though such as thou turn it into dark­nesse, and hide it under the Bushel, else would it re­prove thy lying spirit, who would make people believe that I deny the Scriptures, because I bid blinde guides search the Scriptures, and reprove you, who cannot be­lieve what the Scripture saith, conderning the flesh of Christ: and thou sayst, the Ranters principles and ours are one; and the greatest ground thon brings to prove it, is, by Richard Farnsworth writing a Book against them. O thou dissembler, art thou not ashamed to ac­cuse us to be one with them, and yet takes offence, that we should write against them; Indeed they are true friends to the Kingdom thou art pleading for, in thy Book, to wit, sin for terme of life, and strong props in that Kingdom: so you can ill spare them; and their faith, and thine suits well for pleasure here and hereafter: yet be ashamed of thy acculation, and the ground of it; for of above 40 Books written against the truth, within this three or foure years, I never see one written against the Ranters, by your Parish-Teachers: yet will you mur­mur at others, which shews no little of your friendship; and thou murmurest at Rich Earnsworth because he only [Page 50] blameth them for turning to a loose and prophane life and saist that once the pure law was set up in them to have freed them from Sin, and thou saist if he know any thing that their principle led naturally to it: but is this no blasphemy to charge the pure law and Judg­ment, naturally to lead to sin? for this is the princi­ple that he knowes and speaks of, and thou saist he ownes their principales, and yet cries out against their grosse prophanes and Atheism, so that to own the pure law and Judgment, seemes to thee an offence and matter of accusation; But, saist thou, this he doth because that is grosly; scandalous, and hinders others from hark­ning to their imaginations; O thou devourer, how dost thou cast out thy envie, are these words becoming Christians; thus wickedly to slander? and is the pure law, and judgment and the light within, imaginations with thee? thou art afraid this should be harkened to; and therefore calls it the roote of all Atheisme and pro­panesse, which the Apostles saith, want of the light with­in and because of the blindnesse of the heart, is people given over unto lasciviousnesse to worke all uncleanness with greedinesse; Eph. 4. 18. and 19. So thou art an e­nemy to the Apostles testimony, light and Spirit; Law and Judgments, and so art Antichrist, out of thy own mouth; and let the Apostles words judge thee without wresting.

And thy envie hath got an object of one about Nor­wich that pretended perfection whom thou saist yet lived secretly in uncleanesse along time, if not in murther too for hiding it. I say the woe is to him who hath gi­ven thee cause to blaspheme by departing our of the way of God which is perfect, but let every sober Christian judge thee with Spirit thou art of, what takest that advantage against the truth considering the wicked­nesse committed in your Parishes where you are Ma­sters, and from whom you have your hire, which might stop your mouthes frō this glorying, were it not that the [Page 51] Devill must rejoyce in his own work; who could never get such an advantage against the truth, since it begun to spread in the Nation; So now he plies it with re­proaches from all parts of the Nation, which is no little sorrow to them that feare God, nor will it be joy to you (one day) who aggravate it as thou dost, adding mur­ther to it, which if thou know such a thing, and con­ceale it, the blood be upon thy head, but it thou know not such a thing, then a murderous slanderer thou art, and thy own works shall judge thee, in every honest heart, who reades what thou hast published to all the world; And for thy accusing us at our meeting, for incivilities, as for calling you liars, Serpents; Sots, and such like: I say, if any did call you, that you are not, you are more innocent then they; I justify no such thing, but this I know, and many other that was there, that one of thy companions had his staffe up to have knock't me down in the yard gnashing at me with his teeth, and narrowly I escaped, that it was not so: had you had any such carriage from us, reason might have judged it. uncivill, but a Word from us is counted In offence, when Actions from the world is counted none; And thou would't charge James Parnell with blasphemy who speaking of corrupt reason, saith, before that was, I am. I say thou here shewest what thou knowest of the inward man or being in the life of Christ. Is not he that is born again of the immortal seed borne of that which before corrupt reason is? art thou a tea­cher, and calls this blasphemy? Nay it is the blasphe­mer in thee, that cannot own the voyce of Christ, for if any thing of Christ speak in man, it was before cor­rupt reason was; and every one in their measures of Christ, as they have received.

And for the name of Manifesterians which thou wouldest cast upon us for a slander, and saist thou know'st not any called Manifesterians, nor what man­ner of persons they apply that name to and said it [Page 52] thou never heard of any such thing that John Wray call­ed you so in some letters, I say then, thou should have beene sent and not have Judged that thou heard not, for the letter is yet a witnesse for us, which came to mee a­bove 60 miles from John Wrays house with an invitati­on to meet those called Manifesterians; though thou be so shamelesse in thy book as to deny, and faist, thou dost not beleive that we was sent for, and so with thy false beleife, took occasion to slander us with buglary, and so not having the Spirit in thee to bridle thy tongue, nor faith in thy heart, thy tongue runnes with­out guide after thine envy, and being told of it denies it, and calls others liars, and because thou hast Titled thy booke, a lying and Antichristian Spirit discovered in some of those called Quakers; I shall gather up some of thy lies from thy own mouth, and send them back into the old vessell where the liar sits, till thou make proofe of them.

These and many more such not orious lies, that the least modesty would be ashamed to have uttered, were it not that thou arr given up to heap up wrath with gree­diness, and vomit out thy own shame; sure such a peece of work never came from any, where the least principle of God is minded, if it had been all layd open; but I am weary with raking amongst this uncleannesse which from thee proceeds, and shall leave the rest to any, who with the eye of judgement, reads thy book, who may finde three times more thy lying slanders, which secret­ly thou hast shot out: surely that Fountain is full, which hath such violent streams, but the man-child is safe: nei­ther should I have mentioned thus much of thy un­cleanness, had not I been moved to clear the truth in the sight of simple ones, and lay the lies upon the foun­der; And let any honest heart see what thou art, who would accuse the Quakers for lyars, for speaking and writing truth to thee, which thou canst not disprove any way, but with lies and slanders, to keep people from believing; and truly you are in this condition, who call your selves Ministers: now that the light is come to discover you, that you have but (these two resuges,) lies, & carnal power but most of you, who have proved both these, hold the latter the better shield: yet you tell people our way is nought, but error; but when any who live in this (you so call) comes into your high pla­ces, your truth will not defend your practice, and con­found their error; without a paire of stocks, or a prison; you have no minde that your people should have this error confounded, otherwise then with accusing them falsely behind their backs, when you have got them fast for reproving you; For it is come to this now, that your Doctrine must not be questioned, neither in your time nor after, but upon pain of imprisonment: and that [Page 56] without any limit of time, yea many for but looking at you, and not speaking a word, such is the strength of your weapons, which in the Ministers of his spirit was mighty through Christ, and needed not Clubs, and Prisons to defend it: so look upon your work and weigh it with truth, and the Saints practice, and see how they agree; for no further are you his Mi­nisters, then you can own the Saints life: though you can change their words to your wills, yet their lives you cannot, and by that you must be tryed.

And seeing it is the great work in these dayes, to sepa­rate Christ, and his light, word and spirit, as far as the Heavens and the Earth, never to come neerer till the end of the world; and thou scofs at infallibility, & calls per­fection a Doctrine of Devils, and pleads for sin, while men lives, and much such like Doctrine against Christ: I shall lay down these particulars following, as I have re­ceived them from the Lord, which through the strength of God I shall stand by, against thee and all thy Genera­tion, that shall oppose your selves.

1. That the light of Christ is the first principle, that shews a man his condition, and leads to Christ the Savi­our; and without it, the Gospel is hid from every Crea­ture living, and without it none can read with pro­fit.

2. That though Christ Jesus in himself, hath suffered and satisfied the whole will of God for all the world, yet none but who by faith in this, comes to receive a mea­sure of the same Christ, in the same spirit and power, and life in them, can have redemption by him from sin and death.

3. That the word of God is spiritual; and who hath it, hath it in their heart; and that none who hath it not in their hearts, hath eternal life, though they may have the letter, as the Devil hath to pervert to wrong ends, to plead for sin, and tempt the sons of God.

4. That none can understand the Scriptures, nor know [Page 57] the voice of Christ in them, but who have that spirit and light in them, that gave them forth to open their under­standing to know the mystery and life of them.

5. That no man knowes his own heart, but who first owns the light of Christ to search it, and the same light that searches the heart, gives light to know God and his glory.

6. That the least measure of living faith, (that is not a fancy) but stands in Christ Jesus, is present power a­gainst all sin, and the greatest power of Satan, if the Crea­ture abide faithful in it, and run to no other helps, but minde obedience in it.

7. That no man can be a Minister of Christ, nor preach him truly, but who preacheth perfection, and that is the end of his Ministry (which thou calls a Doctrine of De­vills.)

8. That there is not one particular of the worship you perform in your high places, but it is added or altered from what it was, when Christ appointed it, and esta­blished it.

9. That God and his word is now manifest in the bo­dies of his Saints in the same manner, and as freely as formerly he hath been; and that there he is a sufficient Teacher and shield against sin, without any other help, to all, according to the measure of their knowledge of him present.

10. That no man can receive the things of Gods spi­rit, but who minde somewhat of God in them, to re­ceive it withall.

11. That the least measure of Gods spirit is an infalli­ble guide, and without it no man knowes Christ, nor can judge of any thing of God, or his truth, his Kingdom, or the way to it; or the Devil and his subtleties but lies o­pen to be deceived in all things, and to be led: by men of corrupt mindes, in whom the Devil is.

12. That the ground of all Errors, Sects and Opini­ons, Heresies and blasphemies that are in the world, is [Page 58] in being led from the guidance of this spirit, and all live in error, but who are guided by it, but none ever errs, who was guided by it alone nor ever shall.

These being the main things for which thou accuses us in thy Book, having wrested them contrary to our judgement and practice, thereby to darken the way of truth, more dear to me then life; to the end, that all may finde it, and rest to their souls, I have laid them down as plain as I can, as they are in Iesus, in me re­vealed, without any adding or diminishing, as in the fight of God: so when thou writes to oppose again, let it be plain to the people, whether thou owns of denies: so the difference may be judged with the truly wise in heart, and the ground of it, and do not cast a mist over the truth, as in thy book, and yet dare neither own nor deny, but secretly bite and devoure.

Also prove these lying slanders cast upon us, or blame me not for calling them lies, and discovering the father thereof.

Thou hast plowed wickedness, and reaped iniquity, and hast eaten the fruit of lies.