Satans Deſign diſcovered,

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 the4 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 literall5 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 being6 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 part7 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 then8 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 confeſs9 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 ut­tersPſal. 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, norAct. 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 his10 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 thou11 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 onlyPſal, 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.

12And 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 who13 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 ad­ded14 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 in15 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 that16 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 while17 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 toGal. 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 laſtAct. 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, by18 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 giveRe 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 ſame19 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 own20 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.