Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	bear_v	law_n	write_v	3,223	5	6.4540	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89857	A vindication of truth, as held forth in a book, entituled, Love to the lost, from the lies, slanders and deceits of T. Higgenson, in a book, called, A testimony to thc [sic] true Iesus. But he is discovered to hold forth another Iesus then what the Scriptures hold forth, or the saints witness. / I.N.	Naylor, James, 1617?-1660.	1656 (1656)	Wing N326; Thomason E886_8; ESTC R202994	44,930	58

thy opinion the light of Christ in the heart is no law nor light of conscience what is the law of the spirit of life if not the light of Christ in the heart and what is that which is good in the conscience the answer whereof saves if not the light of Christ And dost not thou say in thy 55. page That all that believe are justified from all things by the law of the spirit according to the conscience from which they could not be justified by the law of Moses And is it now become that no law nor light of conscience can descern it so people must be justified by they do not know what and much like according to thy doctrine who affirms they are justified before they be begotten or born then are not like to discern what their redemption is nor what it is that is redeemed from what nor by whom further than by a talk from a drunken spirit Thou saies further There is no mystery in the light within I say where was that mystery that was held in a pure conscience which the Apostle speaks on 1 Tim. 3. 9. was not that within but thou hast found out a greater mystery than the mystery of faith that is that the thing that is not may be washed sanctified and justified thou may well say this is above all the mystery within and indeed beyond all faith that is of God onely thy imaginations hath no limit whose foundation is in the air Thou tells of a greater and better estate than Adam in his innocencie which is no more but in thy imaginations for thou that never knew the life of innocencie in thy self as it was in Adam art far unlike to know a greater wherefore stop thy mouth vain babbler out of which comes all this confusion smoak and darkness and with the light of thy conscience find thy own measure and boast not above it so will thou see thy self for all thy boasting to be as dumb as those Isaiah speaks of as to the state of innocency or any state above it witnessed in thee or thou in it further than an airie notion Concerning Justification Sanctification Mortification ANd this is not without a slander like the rest but thy lies are so many I am weary with raking in them so to thy doctrine And thou tells of a justification already prepared and wrought for sinners upon the Crosse when he bare away your sins and death and all the evils of this world and thou sayest He that can but truly believe this according to his faith so is it done But art thou not now become partial who hast assumed a privilege to thy self that thou wilt allow no body else who sayest thou thy self art justified and sin washed away before either faith or works yea before thou thy self were and now hast put others upon believing for justification and saiest so it is done according to their faith and thine done without faith yea before either faith or works And seeing thou limits the time of this work of justification onely to that time when Christ was upon a carnal cross and sayest Thou wert justified before thou wast Then when was all justified that died before the outward crucifying of Christ If there was not justification in Christ before that time then either must it follow that the Saints that died before was justified since they died or else are all condemned But if every particular Saint was justified in their time by that everlasting righteousness of God by faith in Christ Jesus and all that departed from that righteousness was to perish Ezek. 18. Then must it either follow so row or justification is not the same that it was which do thou shew if thou canst wherein it differs further then they by faith in him that was to come whom they saw by faith and we in faith of him that did come whom we now see by faith in a clearer manifestation but both in the same everlasting righteousness of God without which righteousness by faith in them and they in it without which neither they nor we can enter into the Kingdom A Question thou asks But can there be rest and liberty where there is a groaning for it Thy answer is Yea oh man as well as Paul could be present in spirit where he was absent in body I say Thy comparison will not hold for Paul was really present in spirit and he need not groan for it but he that imagines a liberty and yet is the servant of sin is not so and how being at rest and travelling and groaning to come to rest can stand together a little simplicity may judge thereof Thou sayest The love of God and righteousness of Christ are not more or less for the beleiver I say That is the ground of all the Ranters and as they are in God himself without relation to any particular they are no more or less But in relation to mans salvation he that believes not shall never have benefit by them according to his faith so shall he receive as thou thy self but now confessed with whom its no new thing to say and unsay both with a wind Thou tels of thy being justified by Christ thy head but the manifestation of it in thy self therein is thy sanctification and before thou said Thou was sanctified before thou was born and before thou wert Thus thy Potsheards are clashing one against another who art lifting up thy self against the Iron Rod and in opposition to the light of the world Concerning the Law THy Charge here is made up most of thy own words and not mine and so as thy own and not mine I shall pass it And thou begins thy doctrine with a deceit also saying Are the Law and Gospel the same As though I had said they was and thus with deceit and falshood thou carries on thy work saying that I say They know not his Commands in Spirit who say that Christ fulfilled the Law for us in his own Person Another deceit is That Whereas I say the bloud of Buls and Goats made nothing perfect c. This thou turns to the bloud of Christ as though I denied it to make perfect and so runs on from one false deceit to another for if thy deceit fall thy works is at an end the whole body being little else And when thou hast cast out thy lies then thou comes to thy faith that is That Christ hath sustained all the Law hath to charge upon you c. But let me ask thee one question with thy large faith Who was redeemed and justified before thou was born Suppose thou commit adultery or murther will not the Law charge that sin upon thee that Law God hath written in thy heart Yea and so as without new washing to condemn thee at the day of Judgment If thou say yea then thy justification and washing before thou wert born may be disanulled and stand in need of the bloud now If thou say no I say I

will serve to heal the heart deceitfully as the false Prophets ever did who cried peace where God cried not peace but that peace will break out again when you stand in most need it will onely serve you while you can please your selves in the things of this world and forget your later end but if ever you remember Christs justification spoken on Math 12. 36 37. it will marr yours to wit that for every idle word you must answer for at the day of judgement and then by your words you must be justified and by your words condemned you that live and die in your sins will find it in vain at that day to plead your justification before you was born or had committed sin so to that day I leave you who will not be reconciled to God but chuse your own delusions And from thy own words these following Quaeries are propounded and left with thee Quaer 1. SEing thou affirms that Christ hath quite taken away sin before people are born then Whether doth any come into the world without sin or no 2. If Christ took away all sin before you were born as though it had never been how is it you say you expect his appearance again to salvation must you be twice saved and when there is nought to be saved from 3. Whether he that believes that all his sins are taken away before he be born as though they had never been as thou sayest and yet commits sin and hath the root of it in him doth not believe a lie yea or no 4. Whether he that hath his sin done away as though it had never been needs to repent of any thing he doth as sin or grieving of the Spirit of God yea or no 5. Whether he that believes his sins are washed away before he be born and after he be born doth commit sin whether he doth stand in need to be washed again and if he be not washed again whether he shall die in his sins or no st Suppose thou that cals thy self a Believer should commit a sin as covetousness which is idolatry or the like if one thou cals an unbeliever do the same whether is thy sin as great as his and stands need of washing as he or else perish with him without repentance or what is the difference as to the root matter and offence 7. Whether did not Christ wash sanctifie and justifie all mankind in the same manner he did thee before thou wast and if not what is the difference and the cause and the ground of it 8. Is there any Creature living that if they mind the light of Christ and so come to repentance and faith in Christ Jesus improving what power God hath given but they shall be saved And on the contrary is there any though they pretend faith yet commit sin and die there in without repentance and washing that shall be saved And whether the purpose of God doth not stand with the Creatures as they own or disown the righteousness of faith in Christ Jesus can any be condemned that receives it or can any be saved without it yea or no Again seeing thou sayes page 18. That this false conception or resemblance of Christ as a Law-giver and Worker is an Idol and the root of idolatrous Religions Hence I quaerie 1. Whether thy Christ thou speaks on be the same with that which the Scriptures speak of If the same where is thy Testimony from Scripture for such a Christ as is no Law-giver If another as in truth it is then why dost thou begin thy book with a lie calling it A Testimony to the true Jesus 2. Whether dost thou own this to be a prophesie of Christ Deut. 18. 15 16 17 18 19. which the Apostles applied to him Acts 3. 22 23 where it s said I will raise up to thee a Prophet from the midst of thee c. unto him shall ye hearken according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly saying let me not hear again the voyce of the Lord my God neither let me see this great fire any more that I die not And the Lord said they have well spoken I will raise them up a Prophet from among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him And it shall come to pass that whosoever will not hearken nnto my words which he shall speak in my Name I will require it of him If thou own these words to be spoken of Christ whether dost thou not see them to hold out him as a Law-giver to his people and such a Law giver as that whosoever did not hearken to his words should be cut off or the Lord would require it of him Whether dost thou own the new Covenant the Law to be put in the heart and writ there instead of giving it forth in tables of stone on Mount Sinai in thunder and lightenings and fire which the people could not bear And whether dost thou own Christ to be the Minister of that new Covenant or new Law promised which the people were to hear or be cut off Or whether dost thou own Christ to give the Spirit into the hearts of his people to be their Law and Teacher to teach them all things and to lead into all righteousness In a word Whether dost thou own him to give forth either Precept or Spirit seeing thou denies him to be a Law-giver For the giving forth of either makes him a Law-giver 3. Whether dost thou own these sayings following to be Precepts or Laws given out by Christ or disown that Christ that gave them forth namely Math. 5. 29 30. If thy right eye offend thee pluck it out and cast it from thee c. and if thy right hand offend thee cut it off and cast it from thee c Again I say unto you swear not at all I say unto you that ye resist not evil but whosoever shall smite thee on the right check turn to him the other also Lay not up for your selves treasures upon earth where moth and rust doth corrupt Fear not them which kill the body but are not able to kill the soul Learn of me for I am meek and lowly in heart and such like Are these Precepts or Laws given forth by Christ yea or no seeing thou disowns him as a Law-giver 4. Whether dost thou own this to be Scripture Or this Christ that gave this commandement John 13. 24. A new commandement give I unto you That ye love one another as I have loved you that ye also love one another 5. Seeing thou disowns Christ a Law-giver Whether dost thou own him to be King and Lord and Master If so Whether onely titular or in truth and power If in power where lies it if he cannot give forth a Command or Law and so be a Law-giver to his people 6. Whom hast thou hitherto served and whom hast thou hitherto obeyed seeing thou owns not Christ to be thy Law-giver Art thou lawless and disobedient or hast thou thy law from thy self or from Satan or some other Whose Law followest thou seeing thou owns none from Christ And seeing thou disowns Christ also as a Worker Quaer Who is it that works all our works in us Isaiah 26. 12. and with out whom we can do nothing John 15. 4 5 and who was it that wrought in Paul mightily Col. 1. 19. FINIS

Is not that like to be a blind salvation which is within and must not be looked at But it seems thou hast followed thy doctrine in thy practise for hadest thou looked to any thing of God in thy heart or to the answer of a good Conscience it would have put a stop to the numberless number of thy lies and confusion in thy book but a large liberty the Devil hath when nothing must be looked too in the heart or conscience either good or bad to beleive in or follow for salvation out of sin and yet thou sayes We must be saved according to the inward man which inward man must onely be for you to talk on but must not be looked at Thou further sayes That to know Christ onely as within is an error Yet doth not shew how a man might know him otherwise than he is revealed within nor is he known as he ought to be since his Ascention any other way but onely as he revealeth himself in Spirit within onely you imagine you know him who never saw him heard him felt him or understood him otherwise than by his Spirit within and what a knowledge that is which is void of all these is easily seen to them where he is revealed though hear-say Teachers with their litteral knowledge was ever blind But seeing thou sayest It is an error to know him onely within What sayest thou of the A postle doctrine who exhorts to know Christ no more after the flesh 2 Cor. 5. 16 Must not their knowledge then be onely after the Spirit which must be no more after the flesh But however he be known thou hast denied him if he be light either within or without who sayes To abide in any light what soever either from within or without and to be exercised therein as to be perfected thereby or redeemed from sin is to worship God in the flesh Concerning Love ANd thy Charge in this is that I say It is the love of God to the world whereby he hath given every man a light to condemn sin in the flesh and take it away through walking after the Spirit and that this love of God in the creature doth not flatter sin in others c. This Charge is not altogether so false as the rest though not wholly true For I do not say That the light in every man is Gods Son though I own it to be the light of the Son that lighteth every man that comes into the world therefore my words are That God so loved the world that he gave his Son into the world a light to condemn sin in the flesh that the righteousness of God might be fulfilled in the creature and my witness for this is Christ and his Apostles John 3 16. to the 22. Rom. 8. 1 2 3 4 and this thou seems to oppose but dare not plainly deny it onely thou hast power over that of the Charge as far as thy own lie reacheth and no further And to that thou sayes was this great and abounding love in sending his Son no more but God giving a light in all men as though I had said so which is but thine own deceit to set up a lie of thy own to fight with But I say Gods great love is more than the light for he hath given his Son who is not onely that light but to all that beleive therein and follow it he leads them out of darkness thereby and gives them the light of life John 8. 12. who doth not onely condemn sin in the flesh but fulfils the righteousness of the Law in them who walk after the Spirit and this is my restimony of the love of God which was Christs testimony and his A postles and so thy lie be upon thy own head and what I have written stands still unshaken onely thou mutters that any body should be told of their sin and would have us tell people their sins are forgiven and that they are justified and saved and that Christ is come down in your flesh and therein hath quenched anger enmity sin and death with all things that may separate from God And this we may tell to such as thee who openly denies Christ in thy flesh yea and in all other row to do any such thing for salvation from sin so how can we say that Christ is come in your flesh and therein through death hath done all this and not lie especially seeing that you do not onely deny him within you in words but also see the anger enmity sin and death unquenched which hath so far separated thee from God that thou denies God Christ and his Righteousness and all that may be called light in thee for salvation should not we be abominable liars like thee if we should say Christ had done all this in thy flesh thou thy self would prove us liars who denies it both in word and practise And when thou hast thus been teaching us to cry peace even whilest sin is in them to confound thy self in this as in the rest thou sayest There is a generation that flatters and spares in sin them whom the Lord condemns this thou sayes is to justifie the wicked To which I say were thou not heart blind and so knows not what thou speaks thou would never set us on crying peace where God cries wo in the Conscience for living in sin least we justifie the wicked and be guilty of that abomination thoutels of Concerning Judgement THy Charge in this is That my words summoned up are that the light in every man condemning sin is the ministration of judgement and condemnation and as it is received is salvation and redemption from all uncleanness c. To which I answer Deceit hath summed them up and hath thrust in it self amongst them as in the rest Have I said That the light in every man is salvation and redemption Let them that reads what I have said judge of thy dealing herein for my words are That true judgement as it is known to men is a gift from the Spirit of God set in the heart of every one that dwels in the light of Christ and this is far from thy sayings who would make people beleive that I say That the light as it is in every man is salvation and redemption for there be many that will not be led to the Redeemer therewith nor to the Spirit of judgment but deny all light within and without as thou doest and to these it is condemnation and not salvation but to all that own the Spirit of judgment which passeth upon that which is contrary to the Life of God such come to be redeemed with judgment and to such as abide therein doth light and salvation spring up to the redeeming the heart from all uncleanness as I have writ in my Book which thou canst not contradict And in thy doctrine thou sayest That as Christ in every age hath come forth more or less so in this age he will come forth in righteousness

and vertue of all Creatures and to see God in all things and looking at this as too base to be the the effects of that Supper and is the Supper it self now become a rudiment with thee And thou goest on to tell what this rudiment must be and that therein is not a bare speculation of Christ or the divinity as filling all things for the natural man may know so much thou saies but to descern the law and all perfection to be already buried and abolished in his grave and your selves raised up into liberty c. I say it is true lawless liberty is the thing that thy Ministery preaches and to bury perfection but the end why Christ sent forth his Ministers was for perfecting the Saints not to bury perfection Ephes 4 11 12 13. And the Saints Preached Christ for their Law-giver and the Law for their hearers to look into and continue therein not to be hearers onely but doers of the work and said they should be blessed in that deed and said the Law was Perfect and did endure for ever these did not bury it but preach it and live in it and was set free by it James 1. 25. Rom 8. 2. But thy way is to bury it out of the sight and all perfection with it lest it trouble thy liberty and this is the end of thy rudiment and yet sayest the natural man may know the speculation of Christ or the divinity I say could he know that which is false as Scripture witnesses 1 Cor. 2. 14. I should chuse the naturall mans estate far before thine and thy liberty for all thou hast got with thy rudiment wherewith thou hast buried the Law and all perfection Another piece of thy doctrine is That Christ revealed in man is not to reconcile the Creatures unto himself I say the Devil would have the creatures act his command to spend upon his lust and therefore would exclude Christ in man to be but as some Cypher or something to take on not to have any power in the heart to take the creatures from their lust and bring them into the place and Covenant wherein they were created and that in the heart of every man particularly which is not done where he is not in the heart he would be content to allow him a name or a talk of reconciling people before they be begotten or born as thy faith is but after they come into the world and be able to do him any service then must he have the ordering of all within and to own Christ for a Redeemer in the heart daily to free him from his sins while the creature lives that must go under the name of an error if the Devil be teacher and to affright simple people the more from it he tells them that to wait upon Christ in spirit every day to redeem them from their present sins and enlighten them and let them see his present wiles with which every day he besets them this is to deny his person and what he did at Jerusalem and is but a spirit of fear they need not trouble themselves withall It s enough that Christ reconciled the world in himself and ruled over the Devil in his own person he need not do the same in him that is but to do the work over againe and with such deceirs as these he deceives the simplicity and sets the beast at liberty and having got up in one and the false Prophet thereon which hath told the lies there Anti christ goeth out into the world to oppose the word of reconciliation or the government of Christ in the hearts of all the rest Thou sayest That my saying Christ was not born in the Disciples when the Supper was appointed is contrary to truth But truth faith that the Holy Ghost was not yet given because that Jusus Christ was not yet glorified John 7. 39. neither was Christ born in all in the Churches for some was carnal and they was but waiting for his appearance and many of them knew not the Table of the Lord from the Table of Devils and so was not come so far as those thou calls Pagans to see God in every thing Concerning Redemption ANd here thou begins first to make a lie as formerly to make thy self work saying that I say Redemption is not of sinners but of the light within which is but the falshood of thine owne heart for I speak of that seed that lyeth slain in trespasses and sins and in redemption of that is the sinner redeemed who was captivated into sin and condemnation with the other seed of the Devill which is not to be redeemed but destroyed And after this lie thou tells of my darkness and cries out how are the abundant riches of grace the fulness of the Mediator and the power of the Crosse resolved at once into the light I say blind man when was they out of it yet doth none see them there but as they follow in the light come to see the life as saith Christ John 8. 12. so that every one that sees the light sees not them but he that follows the light sees and receaves them therein which are not to be received in any thing else But how shouldest thou know what is in the light who denies all light both within and without whatsoever to be exercised therein Children of darkness could never judge what was in the light who in thy blind mind art telling that the seed needs no redemption what was that that was redeemed in the Ephesians which was dead in trespasses and sins in which they walked before they received the Apostles doctrine Ephes 1. 1 2. was they naturally dead or the seed of God was slain in them but when thou knows what that is that is dead in thee whilest thou art alive in the Devills works denying any thing in thee to save the therefrom then thou shalt know what seed that is I speak of which is not the seed of the evil doer till then stop thy mouth from speaking thou knows not what who hast denied all light whatsoever what art thou like to know but what darkness teacheth thee Thou goes on in thy confused mind and tells of a greater law that came forth Christ in flesh and of an end put both to law and flesh by the body of Christ and that you are joined to Christ alone according to the inward man ye dwell in the curtains of Solomon and liberty and rest of Christ but according to the flesh you are in the tents of Keder And yet thy greatest work in thy book is to deny christ according to the in ward man and to set up the knowledge of him according to the flesh and thus with thy drunken dark spirit thou confounds thy self and staggers to and fro at noon day vomiting out thy own shame and confusion Thou tells also that thy Redemption no law nor light of conscience can descern but the light of Christ shining into the heart So in

should be loath to have to do with any one of thy opinion I am sure no Ranter hath a larger Thou tels a story of being dead in Christ unto the first Adam with all his deeds and all the evils that came in by him And as thou beholds Christ thou art changed into the same Image from glory to glory I say if lying and deceit be a deed of the first Adam then I say thou art alive to that and it raigns in thee And whereas thou sayes As thou beholds him thou art changed into his Image c. I say even so for thou who hast denied him in thee never beheld him and so art the same thou wast and deceit is thy glory and from one deceit to another is thy charge And thou that was pure before thou wast born and sayes that is thy state thou stands in what needs thou any more changing Another way thou would take to defraud the Scripture that thereby thou mayest keep any from looking for washing or justifying now sayes thou When it is said we are justified by God and by Grace by the name of Christ by the Spirit of our God we are to understand that these went out against our sins in the bloud of Christ and so would make all these of no use now in our age as to sanctifie now but who reads the Saints testimony 1 Cor. 6. 11. may find that they was washed sanctified and justified after they had sinned and not before as thou imagins thou wast before thou was born and so thy washing so far before hand leaves thee filthy still but they was washed from their filthiness and knew no liar nor false accuser must enter into the Kingdom of Heaven how clear soever they was before they was born and before they were a washing and justification thou so much boasts on but its clear they and thou art not of one justification for theirs was present thine before thou wast their 's by faith thine before faith their 's by the spirit thine by imaginations without either spirit faith or knowledge Concerning Christ Jesus THis is the first Charge that is made up of truth And thou sayes my faith is That Christ humbled himself and became obedient unto death that he might become a living example c. And this thou opposes as an error which are the words of Scripture And though thou have said true in thy first charge yet it must not pass without a lie in thy answer that is as though I had said That the mystery of faith is become no more with us than a lofty imagination of reason when there is not one word by me to that purpose but thy own vomit cast out upon us to make the truth odious which thou canst not otherwise disprove So thou adds a confusion or two and leaves what I have said as it was First thou sayes Not the light within is that which leads to Christ Jesus and so would make Christ a liar like thy self John 8. 12 And then thou sayes It must be known by the Spirit and so makes thy self a liar if the Spirit be light within which none that ever knew it will say otherwise of it Thou sayes also That the Scriptures are the Image of Christ A thing they may beleive that will for ought thou proves of it Thou asks Would the light within have shewed you the Atonement c I say the true Atonement it will and no other thing can shew it to every particular person but thy atonement that was before thou was born and is yet in thy sin it will not it shews no such lies but blind man may not all that have any experience of atonement see what thy atonement is that is not seen within hadst thou been reconciled to God in thy heart and spirit the liars mouth had been stopt but if thou should own such an atonement thou would lose thy Masters service But didst thou know what atonement or unity with God is thou could not feed thy self with lies taking conceits for atonement while that of God within in thy Conscience condemns thee but thy atonement would be to see the light of his countenance shining in thy heart in the face of Jesus and see him speak peace who wounds Concerning the Ministry of Christ THis Charge is true also That I say The Ministers of Christ have the word in them that they preach not for hire that they are persecuted c. and this thou likes not for truth And to oppose it thou sayes first I say rightly but Ministers of Righteousnesness are of Satan or of Christ zealously to affect to preach frecly suffer labour stripes imprisonments c. I say Are Ministers of Righteousness of Satan and do the Ministers of Satan preach freely c Then take notice that thou liar and hireling never yet came so far as a Minister of Satan in thy own account and thus instead of weighing us thou hast weighed thy self and all thy brethren the Parish Masters with thee and art found wanting of Ministers of Satan for shame now cease calling your selves Ministers of Christ if by your fruits you may be known and Christ hath said you must Math. 7. 16 20. but this thou denies and sayes Nay by their spirits they must be judged and their spirit by their words So the Devil would come in for a Minister who can get words enough but fruits he cannot therefore he loves not that trial Thou further sayes Thou art jealous that we are Ministers of darkness Yet not so dark but we can through the light of Christ see the Devils deceits and that 's thy punishment at present Concerning Free-Will THis Charge is falsly made up not as I have spoken all the words in it yet somewhat of truth there is in it First The light within which reproves the evill deeds is the will of God by which will we are sanctified That in every man which shews sin and reproves for it is free grace This light in every man is Free Will Which is utterly false for I have not said that every man that sees this light hath Free-will but with the light he may see the will of God which is free from his own will but none hath Free-will but who denies their own wils Thy answer is That if the first be so then is the death of Christ of none effect So that by thy doctrine if it be the will of God that men should be reproved of sin by the light of Christ and if it be by the will of God that we are sanctified and saved for that is the thing I affirm then Christ died in vain this is thy consequence so I shall prove what I affirm and then see all men what thy doctrine of consequence is That it is the will of God that all men should be reproved for their evil deeds by the light read Ephesians 5. 13. John 16. 8. And that by the will of God we are sanctified and saved Hebrews 10.

him which is his Seat and Kingdom in this world wherein alone he is known onely in the hearts of his people without which none knows him nor are reconciled to God by him and this is not to deny his Person but to exalt him as King in the heart and conscience for ever for he is worthy whose Kindom is righteousness I know what Christ did in his own person and do own and believe it and that righteousness he therein wrought and how therein he became the onely way to the Father the Truth and the Life and the Light of all the world set up for ever to lead to God and that therein he is the first and the last and there is none besides him with the Father an Advocate Mediator and Intercessor given of the Father into the world to that end that all men through him might be believe and be saved this I own and know and much more But that any can be saved by him without faith and obedience to him and walking in him who is the Way Light and Life onely by thinking they believed what he did at Jerusalem that I deny and that faith which is without works is no more than what the Devils hath which will not save them nor any else but in him is the Redemption not in a talk of him and he that is in sin is not in him for he that abides in him sins not nor hath any the benefit of what he is to a believer but as they receive his light that shews them sin and so turn to him by repentance till then what he is in his own person or hath done is so far from saving any that it is their condemnation that he is come a light into the world and they still walk in darkness and not in him And also whatever the Scripture doth declare of him I own and so do all who in the light dwell from which the letter was given forth and therefore be ashamed of thy lies that thou hast cast upon us in this part of thy book also which are not worth answering being most of them answered and denied in my answer to the other part of thy book to which also thou hast added in this such things as never entred into our hearts to do nor speak which thou most falsly accusest us withal as that we say That the Light which enlightens every man accusing of sin is Christ and God the Eternal and Just One and so the Redeemer and Saviour and the all to be known and believed That the returning into the Light again Man is restored and redeemed as at the beginning When we say It s the Light that leads to the bloud of cleansing c. 1 John 1. 6 7. That this Light as condemning of sin is the bloud and death of the cross the resurrection and second coming of the Son of God That the Law and Gospel Faith and Obedience Death Resurrection Redemption Justification and Sanctification are not things distinct but one and the same within us That we deny the Person of Christ as the object of Faith That we deny Faith it self as the evidence of things not seen That we affirm in effect that Christ is divided That we affirm that Paul and every Christian are crucified and made an offering for himself That we say the Light in every man is Christ the Redeemer That the Law from which Christ came to deliver us is called and worshipped by us as the Redeemer and Spirit That the Quakers say that Christ took on him our nature but not our judgment and sin That Christ died at Jerusalem but as an example but not as a Sacrifice That he did not the work by himself at once but onely shewed the way That we reckon Christ to be such a one as was the Priest and Levite that passed by the wounded man That we deny the dead body and flesh of Christ to be the onely way into the inward life That nothing will serve us but to tear out of your faith and knowledge and profession the bloud of atonement redemption and reconciliation by that our sacrifice once for ever That we deny that Christ in the body of his flesh through that obedience to death be crucified our old man purged away sin made reconciliation for iniquity and perfected for ever all that are sanctified Which thing we do not deny to all that are sanctified but to you who are yet in your sins we do else we should lie as you do That we agree with the Papists in this that works or obedience to some Law or Rule is the way to redemption perfection and God That we deny the Jesus that died and therein by bloud and spirit perfected us for ever by himself That we affirm that God requires the same obedience of our selves as he did of Christ and so we conclude we must be justified by the works of the Law slandering us that we teach Christ onely as an Allegory That we make faith void and the bloud of Christ of none effect And divers more deceits out of thy own blind heart hast thou made up into lies and laid upon us as though we said them when they are but thy own blindness of heart and wilful wickedness in all which it is clearly seen that thou dost not mind any thing of God in thee to guide thy tongue or to lead thee to do as thou wouldest be done by And therefore because thou hast rejected the light of Christ and set thy self by thy lies to oppose it therefore art thou given over to blindness of heart and to make lies thy covering and as thou hast chosen them against the light so shalt thou be filled therewith and covered with thick darkness so into thy bowels be they returned and the truth cleared And as for thy whole work it is judged by all who have the knowledge of the life of God and its workings in them and who hath a love to Righteousness such as know his work and who it is as works it will not change that faith that reveals the workings of redemption and freedom from every particular sin in their measures daily and peace thereby from condemnation by the presence of him that works all their works in them such will not change their faith for a fancy of what thou imagines was done for thee thou knows not when where nor doth the effects thereof appear further than a talk with all the world Onely thy doctrine will be acceptable to such as would be saved but the way of God is too strait who likes not to bear the Cross by which living Redemption is now wrought a Redemption in a talk is very pleasing to such that they may live with the world while they live and be separated from them when they die Also such as have got a wound from the Lord in their hearts and consciences for their selfish wicked wayes to such thy salve of justification from sin before they commit it