into him and knit together in the Unity of the Spirit who yet also in their Preaching the Gospel to all as they have opportunity are to instruct and invite others that hear or listen to their word to come into his house and rejoyce with his People even in observance of his Ordinances with them and this for one Mat. 28. 19 20. Rom. 15. 9 10 11. Prov. 9. 1. 5. Mat. 22. 1. 10. V. That the way of this solemn publick and professed remembrance and acknowledgement of the Lords death appointed to be used in his Church or the thing to be done therein is that in their assemblies together Believers do take the Bread blesse it in his Name break it and with instruction about his sufferings all of them take and eat of it in Remembrance of him and in like manner the Wine so drinking in Remembrance of him for as oft as they eat this Bread and drink this cup they do so and therein professedly commemorate and shew forth the Lords death till he come 1 Cor. 1. 23. 26. and 10. 6. For otherwise he that knoweth and believingly mindeth the Lords Death doth both and eating and drinking and in all mercies and chastisements and in all his approaches to God remember the Lords death as that by which all good was procured for him and all things are sanctified to him and therefore in all his demeanour is worthy to be acknowledged by him though seducers would draw him from it which with the former considerations renders Ordinances for stirring up by putting in remembrance the more needfull VI. That this remembrance and shewing forth the Lords death is to be till he come is expresse in the Scripture their Query seems to alude to even till that his second coming of which we have spoken before for his first appearing was actually past and finished for of that and the infinite and abiding virtue and Grace of it this was appointed to be a commemoration And for his Spiritual comings he had already sent and powered forth the Holy Ghost according to his promise after his ascension and these had received of that Spirit yea so as they were inriched in knowledge utterance Spiritual gifts coming behind in none even as the Testimony of Christ was confirmed in them yet waiting for the coming of our Lord Jesus Christ 1 Cor. 1. 5. 7. That coming here spoken of 1 Cor. 11. 26. which is still to be waited for by all believers even all the time of this present World and that in the use and observance of his Ordinances each in their several times here as Tit. 2. 12. 13. And that that his second coming and the end of the World that now is and so the beginning of the World to come of which Abraham and all the faithful are Heires Rom. 4. 13. c. Shall be together at the same time is evident in Act. 3. 19 20 21. and Heb. 2. 5 8. with 2. Pet. 3. to the end Yea further also it is cleare and expresse in the promise annexed to the Commandment given by our Saviour after his Resurrection to his Apostles and therein in a secondary sence to them that after believe through their word John 17. 18. 20. That believers in and with the Preaching of the Gospel to the Nations after baptising them in his name are to teach them according to their capacity to observe whatsoever Christ commanded his Disciples to observe and do after his Resurrection whereof this Ordinance is one and this to the end of the World so much we say is clear in the promise annexed to that Commission Mat. 28. 20. And so I am with you alway that is not onely to strengthen them to keep this charge but also to make them successfull and fruitful therein in their Preaching this Gospel and keeping his Ordinances and Teaching others to observe them with them even unto the end of the World Yea and they also kept and observed this charge unto the end of the World not onely in that they kept it in their personal exercise throughout their Generation to the finishing their course even untill their disease and departure out of their mortal bodies 2 Tim. 4. 7 8. 2 Pet. 1. 13. But also in this that they have made known and given for the Preaching of Jesus Christ according to the Revelation of the Mistery and have therein delivered the traditions or Ordinances and things delivered over from the Lord to them even as they received them of him unto all Nations or Generations of men in this World not onely then in being but then to come for the obedience of Faith and that all the Gentiles might hear Rom. 5. 5. and 16. 25 26. 2 Tim. 4. 17. with 1 Cor. 11. 2. 23. 27. and 14. 36 37. And have also committed and delivered the charge of this Ministry unto faithfull men with instruction and charge to them to deliver and commit the same to other faithful men that so it may be remembered kept after their decease even unto the end of the World 1 Tim. 1. 18. and 5. 21 22. 2. Tim. 4. 1. 6. with Chap. 2. 2. 2 Pet. 1. 12. 15. with Chap. 2. 1. 2. and 3. 1. 3. And so Timothy is vehemently charged to keep this Commandment without spot unrebukable until the appearing of our Lord Jesus Christ which in his times he shall shew as Acts 3. 19 20 21. 1 Tim 6. 14 15. Likewise also even such as are called to the obtaining of the Glory of our Lord Jesus Christ at his coming are still exhorted in their several ages even untill that his coming when all his Saints shall be gathered together unto him to hold fast the Traditions which they have been taught by the Apostles Doctrine 2 Thes 2. 14 15. with ver 1. 2. Heb. 3. 1. 7. and 4. 11. 14. and 10. 19. 25. And so to do this in remembrance of him till he come for till then they need such helps for now in this time of their imperfect state till they shall all come together to the full stature here they see through a glasse but when he comes they shall no more need such helps but see face to face even as now they are seen and know as they are known 1 Cor. 13. 12. 1 John 3. 2. Yea until he come those of them that live on the Earth are mortal as well as still incumbred with a law of sin in the members warring against the Law of the mind and so the body dead because of sin and the rest of them departed the body is wholly dead and turns to dust yet sleeping in the Lord and so our body or Cougregation in some sence vile but at his coming our bodies shall be raised and made immortal and every particular and so our whole body or Congregation together made like his Glorious Body who is our head and appearing with him in Glory Col. 2. 3 4. 1 John 3. â— 1 Cor. 15. 48. 53. Rom. 8. 10 11. 1
Thes 4. 14. 16. Phil. 2. 20 21. Untill he comes there is much Hypocrisie and hidden things of dishonesty covered over with good words fair speeches and formes of Godlinesse but when he comes he will bring to light the hidden things of darknesse and make manifest the counsels of the hearts so as there is nothing covered that shall not then be revealed Mat. 10. 26. 1 Cor. 4. 5. until he come The Earth and Aire is corrupt and the Creatures subject to Bondage but when he comes he shall restore all things Rom. 8. 19. 22. with Acts 3. 19. 21. Until he come his Saints on Earth are under reproach and persecution 2 Tim. 3. 12. But at his coming he shall give them full restand deliverance that they shall so suffer no more 2 Thes 1. 7. By all which it appeares that the second coming of the Lord and the end of this World contemporize and so till both the Ordinances are to be kept as delivered by the Apostles 20. Que. And whether doth the receiving Bread and Wine alone without on outward passeover really figure forth the death of Christ Answ Having been large to the former Question it shall suffice in answer to this to give some briefe notice of their folly Antichristianisme and prophane scoffing at Christs appointments here more fully manifest and so we say 1. It is not the receiving of Bread and Wine alone that is the supper of the Lord or his Ordinance appointed for the Church to shew forth his death in nor is it that about which they query however their light failed them in propounding their question For 1. That may be by them that do not then eat and drink them 2. That may be done also in eating and drinking by such as these that do what they can privily to hide and deny the Lords death the ends vertue and pretiousnesse of it as also by such as do it to gluttony and drunkenesse and by others more sober who yet do it profanely without belief or acknowledgement of their Redeemer as by his death he hath procured these mercies for them and through it extends them In all which receivings of Bread and Wine there is no commemoration of the Lords death or shewing it forth by them yea 3. It may be by unfeigned believers for the preservation of their natural life and cheering and strengthening the outward man as 1 Tim. 5. 23. And this with belief and acknowledgement of the Redemption wrought and obtained by the blood of Christ and of these Mercies as procured and Sanctified for their 〈◊〉 thereby for which they give him thanks And as through Christ every Creature of God is good and Mercy and Blessing in them for and unto men the use of them lawful and good in it self so are they also in a peculiar sence clean to them 1 Tim. 4. 3 4. Tit. 1. 14 15. And in such use of them as aforesaid they do remember and in a sort may shew forth the Lords death as before is hinted yet neither is this that solemn and profest celebrating the memorial of and shewing forth the Lords death which is appointed to be done in the use of the Lords Supper or that his Ordinance to be observed in the Church to that purpose nor would an outward passeover joyned with any such receivings as forementioned make it so But to eat the Lords Supper and to do it worthily or as is meet according to his appointment is for a man upon hearing and in minding the instructions of the Gospel concerning the Lords Body that was broken for us examining and judging himself as therein discovered and reproved so to eat of that Bread and drink of that cup in remembrance and acknowledgement of the Lords death and in the Assemblies of believers when met together in his Name to that purpose and so celebrating that memorial according to his Ordinance and institution as is before shewed see 1 Cor 11. 20. to the end Chap. 10. 16 17. compared with Acts 2. 42. and 20. 7. with the instructions about it as mentioned by the Evangelists See the instructions to it also from the consideration of Israel after the flesh in their observance of the Ordinance of the passeover unto which this of the Supper hath much answerablenesse as in other of their typical Ordinanes 1 Cor. 10 18. But 2. They also shew their Antichristian denial of Christs being already come in the flesh and having finished the works given him to do on the Earth in that his first appearing to put away sin by the sacrifice of himself in their intimation that the Lords death cannot be shewed forth in that Ordinance of the Supper appointed by him to that purpose without an outward passeover For in the Ordinance of the passeover which was outward there was blood shed and sprinckled and the Lamb roasted and eaten and so there was not onely a commemoration of that passing over them by the destroying Angel and their deliverance out of Egypt but also a Type of Christ the Lamb of God that taketh away the sin of the World who then was to come and to be slain and sacrificed for us And so his blood his virtuous sufferings and death to be presented to God in his ascending in that spotlesse body to appear in the presence of God for us that in his Name it might be Spiritually sprinkled on us in the Preaching of the Crosse and so he fed upon by Faith as come in the flesh But this Grace was not yet so brought forth and manifested the works of the first appearing of Christ not finished the offering of his body once for all not actually perfected and while they were not so the first Tabernacle and Typical Ordinances of Divine service had their standing and usefulness as Types and shadowes of good things to come in which was not a lively Image of them But now he who is the Body and Truth of all even the fountaine of Grace and Truth being come in the flesh and having been slain and offered up himself in Sacrifice for us and by his blood even by means of his death and with the virtue of it entered into Heaven it self and there appearing in the presence of God for us from thence to quicken cleanse and feed us with his own blood as aforesaid All such like bloody and Typical Sacrifices and observances are taken away that he may confirm the truth of all fulnesse and compleatnesse now found in him and establish his appointments who and not Moses is the Apostle and High Priest of our profession yea there being herein a change of the Priesthood there must also be of necessity a change of the Law Heb. 7. and 9. Therefore we are instructed to keep the feast with the unleavened bread of sincerity and truth and to celebrate the memorial of the Lords death in such manner and in such an Ordinance as aforesaid without any outward passeover because Christ our passeover is not now slaying or
are not blind may see the confusion and deceit in themselves that they would perswade them they may see in us and we have not broken our selves as they say falsly of us against any stone nor can any stone we war against in them break us being but such as are to be removed out of Gods Vineyard Isai 5. 2. they adde W. and F. If Christ be made manifest to take away sin then they in whom he is made manifest are not to have sin in them so long as they are in this life and if he that is born of God cannot sin nor yield up to sin then he is not a sinner but clear and perfect from sin Rep. We deny these inferences the latter we have spoken to and disproved above to the former we say I'ts not their duty to have sin as their phrase may seem to imply Nor do we say it is their duty but their infirmity even as to be weak and mortall is not their duty but their burthen but if by are to have sin in them they mean they have or will have sin in them so long as they are in this life we deny that inference till they prove that Christ was manifested to take away sin so as to take it wholly out of the nature of man in some of the particular persons in this life and that too absolutely infalibly we are not to build our faith upon their inferences but upon Gods sayings and God by his Apostle saith not Christ was manifested to take away sin therefore in us is no sin as their Inference imports therefore their Inference is denied by us nor slumble we much less do we break our selves at that stone They adde Whosoever sinneth hath neither seen Christ nor known him now they that affirm that the Saints or they that be born of God are sinners they might as well say that the Saints have neither seen Christ nor known him Rep. True if by saying they are sinners they mean they be in their sins and live in their sins he that so sinneth hath neither seen him nor known him but to be in sin and to have sin in men to live in sin and to have sailings or be overtaken with faults as Gal. 6. 1. Are very different things and in such sense he that saies the Saints are sinners that is have sin in them and in some things offend doth not all one as to say they have not seen or known Christ a man may be a sinner by having sin in him and yet not sin as Rom. 7. 20. Paul did not the evil yet saies of whom namely of sinners I am the chief by your inference Paul might have said he neither had seen Christ nor known him and Isaiah might have said I a man of polluted lips therefore mine eyes never see the Lord of hosts whereas he sayes the contrary for mine eyes have seen the King the Lord of hosts which he spoke of Christ when he saw his glory Isa 6. 5. Joh. 12 41. See Reader how there runs a constant streame of mistake in all their writings To those phrases He that is born of God cannot sin we said it 's no more then to say that a man acted of God cannot therein sin To this they say It 's no more then to say that a man acted of God cannot sin in being acted of God or he that doth righteousness doth not sin in so doing Rep. Yes it 's some thing more viz. That mens sinnings are not of God nor can be and so that they that sin do not do righteousness nor are born or acted of God thereunto contrary to many that pretend that whatever they do they are led of God thereunto even then when they sin and to that purpose I was told by one whether it be true I know not that some of the Quakers should say that what ever they do after they are believers or born of God in their sense they cannot sin in it the Apostle Argues the root from the fruit as in James 1. 13. Let no man say when he is tempted I am tempted of God for God is not tempted with evill nor tempts he any man 's but a man is tempted when led away by his own lusts c. As for reserving an accusation against him that 's born of God as they charge us it 's answered before we accuse not whom God justifies nor contradict we what John saith that He that doth righteousness is righteous as God is righteous for he saith not he that doth righteousness is as righteous as God is righteous in whom there is no sin similitude there is but not perfect equality yea therefore is righteous as Christ is righteous not because there is no sin in him but because Christ is made to him of God his righteousness and in him he is righteous as Christ is righteousnot in himself through Christ as ighteous as Christ is in respect of being without sin they adde See here how they have accused the Apostle Paul I. H. and T. M. words are these yea in 1 Tim. 1. 15. He saith he was then when an Apostle the chief of sinners Rep. Here again they say falsely of us unless to say what the Apostle said of himself be to accuse him that the Apostle even when an Apostle said not I was but I am the chief namely of sinners see the Scripture quoted by us nor follows it as they imply that because the same Apostle in 1 Tim. 1. 12. Sayes that Christ counted him faithfull and put him into the Ministry that we might as well say he that is faithful to Christ is the chief of sinners no it only follows that he that said he was counted faithfull by Christ also even then acknowledged himself the chief of sinners and that 's true unless they can blot out the words of Scripture and prove them false read else and see if he that in verse 12. Saith that Christ counted him faithfull c. Sayes not verse 15. Christ came into the world to save sinners of whom I am the chief is it we that said thus of Paul or Paul that said thus of himself let all men judge or can they deny that Paul said of himself what we say he did and when we say he said it surely no but they say when as it is said Christ Jesus came into the world to save sinners of whom I am chief and saith he had obtained mercy now doth it not follow that Paul was one of the chief or greatest sinners but he was one of the chiefest sinners that was saved by Christ who saveth his people from their fins and doth not suffer them to remain the greatest sinners when they are saved from sin Rep. To this their glosse we say doth Paul say of whom I was the chief or of whom I am the chief of his obtaining mercy he saith in the time past I obtained mercy but of his being the chief of sinners that Christ came to
save he saith not in the time past I was but in the time present I am the chief For though he did not sin so grosly as before yet he was still the same sinner or sinfull man that Christ came to save yea and might possibly account every small neglect or failing a greater sin now then his greatest sins before because sensible now of his more ingagement to Christ for his having shewed him such favour a smaller offence against greater knowledge and mercy may be greater then a greater sin against less knowledge and mercy however what he said of Paul we proved and prove yet from the Text that is that he said of himself even then when an Apostle that then in the present tense he was a chief sinner if he said falsely of himself then was he therein a sinner if true then have not we said falsely of Paul nor accused him W. F. They say As for the Scriptures we bring 1 Joh. 1. 8 9 10. and Jam. 3. 1 2. These prove not that we would have them that the Saints were not perfectly freed from sin in this life they did not preach up sin and imperfection to remain in this liâ—e as they say we do for both James and Joh. exhort them otherwise for said James let patience have her perfect work that you may be perfect and intire wanting nothing James 1. 4. And John said if we walk in the light as he is in the iight we have fellowship one with another and the blood of Christ cleanseth us from all sin 1 Joh. 1. 7. and Chap. 2. 1. My little children these things have I writ unto you that yee sin not and if any man sin we have an advocate with the Father so he did not include them all as to remain sinners for they were all sinners while they were not cleansed by the blood of Christ Rep. 1. That these Scriptures prove not that the Saints were not perfectly freed from sin in this life it 's but their saying so for are they perfectly freed from sin as to the being of it in them that have it as these say they had and David saith no man living and sure men are living while they are in this life is so free from sin as to be justified if God enter into judgement with them Psal 143. 2. And as for preaching up sin and imperfection that is falsely and slanderously said of us do we preach them up because we say they remain sure then David preacht them up when he said as above 2 James and John exhort to the contrary they say is this a good argument or a piece of sophistry John and James exhorted against sin therefore they did not sin is it not as good to say God commands all men every where to Repent therefore no man is impenitont all do repent James said let patience have its perfect work that ye may be perfect c. Therefore it seems they were not yet perfect nor intire but wanted something why else would he have so exhorted them Nor doth that prove they ever were so perfect and intire as to have no sin in them while here seeing Asa was perfect all his dayes yet had sin and sinned 2 Chron. 15. 17. and 16. 7. 10. 12. Do the Apostles say let no sin be in you any where Men are perfect and intire and want nothing when they have all things that may further them to their glorifying God here in their generation though they be not perfectly possest of all things they are capable of attaining hereafter may they not as well say men may have all their happiness and glory here before their decease the resurrection and whatever they may have in the world to come because James saith that ye may be perfect and intire wanting nothing Again can patience be said to have its perfect work in any so long as it hath any further exercise for it and hath it not something further till death be over 3. To Johns saying What need of cleansing from all sin where is no sin to be cleansed from He saith not it hath cleansed us already but cleanseth us what cleanseth now finds something to be cleansed from and doth not the Apostle plainly say so much when he immediatly adds If we say we have no sin we deceive our selves let all judge how these Quakers and the Apostles cross one the other They say because it cleanseth us from all sin those that it so cleanseth have no sin the Apostle says immediately after that saying If we say we have no sin we deceiâ—e our selves doth not prove these men to be deceived and so to deceive others seeing they are of such as say so 4. What made them stop in their next proof at we have an Advocate when the Apostle adds and be is the propitiation for our sins they see the words our sins mentioned there and that scared them from the quoting it so far Oh do not their Consciences accuse them as juglers and deceivers in this Argument and that they are afraid of the light it shines so full against them 5. And how follows their Conclusion then So then he did not include them all as to remain sinners c. Whom did he exclude seeing the blood of Christ cleanseth them that have fellowship with God and had not the Apostles so by their own confession yet they say our sins and if we say we have no sin even we that have fellowship with God we deceive our selves But they ask W. and F. What one sin or sins we can lay to Paul or James or Johns charge or to any of them that they were not perfectly freed from sin before their decease let them prove some sin say they of us which was not destroyed in any of those before their decease and who can lay any thing to the charge of Gods Elect let them speak out and answer directly or for ever be silent from pleading for sin or accusing the righteous as they have done Rep. It is enough that we beleeve Paul and James and John that they had sin and did in many things all offend though we cannot name their particular offences as it is to believe multitudes to have died though we know not of what particular diseases would it not be a fine argument to say prove of what particular diseases Ezra and Nehemiah and Esther died or else be for ever silent of accusing them to have been mortall That in many things they all offended we believe because James tells us so but what were their many offences we know not because they tell us not we can tell some sins these men are guilty of if they had asked us namely of lying deceit guile sophistry taking up a reproach against their neighbour as they do in the conclusion of their Book Thomas Moore Sen. But what John and James in particular were guilty of besides naturall infirmity we cannot tell because the Holy Ghost hath not told us nor do we
and 16. 31 32 33. Ephes 3. 6. 9. The truth of which they was also before instructed to witnesse as in this their following Ministrations even in receiving the little Children or Infants that were brought to them in his Name as the price of his Blood and subjects of the gracious Kingdom of God brought to us by him Mark 9. 37. and 10. 13 14. with Luke 18. 15 16. Yet had not they the Light of the knowledge of God in their hearts or capacity to understand or perceive the shinings forth of it in the Face of Christ so that Light and capacity to such understanding in every of them to whom their Preaching came or witnesse reached nor in the real being of the thing witnessed otherwise then by Faith in any But further he faith 2. That as by the Gospels being Preached in Creatures may be meant its being witnessed in by and through them to others so as by Gods making use of them to man-ward as witnesses for him and of him and his things to men in such a sence he grants and asserts that the Gospel is Preached by God through Christ in every Creature under Heaven without exception even in all his works of Creation and Providence as Rom. 1. 20. For so the Gospel of the Grace of God which is his Glory to man-ward is declared and shewed forth to men that it may be seen and understood by them in and by the things that are made and preserved for them and to them by and through Christ as the Heavens the Firmament the Sun Moon and Stars Psal 19. 1. 6. and Psal 8. Yea all his works in and over all which his Mercy and Truth to man-ward is witnessed Psal 145. 9 10. 15. and Psal 136. and 148. His preserving man and other Creatures for his use and so his giving Rain from Heaven and fruitful seasons c His patience and bounty to sinners yea his forbearance and long suffering to rebellious sinners Psal 36. 5 6. and 68. 18 19 20. Acts 14. 16 17. Mat. 5. 45. with Luke 6. 35. Rom. 2. 4. 2 Pet. 3. 9. 15. Though of men his Saints do onely truly blesse him with the Mouth or Tongue and from the Heart where the understanding and knowledge of his Goodnesse is received and precious Yet also all his works do and more Gloriously shall praise him he never left himself without witnesse in them to make known to the Sons of men his mighty Acts and the Glorious Majesty of his Kingdom Yea so wonderful is he in working he knows how to make the wrath of man which of it self works not the Righteousnesse of God yet turn to his Praise But what is this to their purpose What makes this for proving such Spiritual Light as aforesaid in every man more then in every beast or plant Do these men suppose that every thing that may be a witnesse for God unto men hath the understanding of the witnesse they bear or of the thing witnessed or Light and capacity to such understanding in them Surely when God opened the mouth of an Asse she spake more truly and to purpose then these men Yet who will say she had in her the understanding of the warning and reproof God gave to Balaam therein or light and capacity thereto Numb 22. 28. 30. Or that the Pillar of the Stones Gen. 31. 45. 48. 52. had in them the understanding or light of the Covenant of which they were a witnesse or that all the things that are made as the Sun shinning the Rain falling c. have the light or understanding in them of the things witnessed in them to man-ward and that may be clearly seen and understood by them Doubtlesse they are brutish that would so infer But it is no strange thing for men that have no Faith in Christ but are void of Judgement concerning that to be also unreasonable or absurd 2 Thes 3. 2. Nor for such as are seeking after and professing to be wise in themselves to become most foolish Rom. 1. 22 23. 1 Cor. 1. 22 23. Thus have we answered in simplicity and plainnesse and not with hidden things of dishonesty but by a plain manifestation of the Truth in the words of Truth have declared our mind and meaning in our words That others when they read may understand our knowledge in the mysteries of Christ According to our measure as 2 Cor. 1. 2 13. 2. 17. 4. 1 2. Ephs 3. 4. And have been the larger for the helpfulnesse of such as will read and consider our Answers Desiring them to search the Scriptures whether these things be so And so far as any in reading and by searching and comparing the Scriptures may be helped to understand the things that we have written to be contained in and confirmed by the words of Truth let them so receive them as the Word of God and not of man And if in any thing they find we speak not according to that word let them refuse it and shew us in love by evidence of Scripture our mistake and we shall thankfully accept it for we dare not make our selves of the number or compare our selves with some that commend themselves c. See 2 Cor. 10. 12 13. for not he that commendeth himself but whom the Lord commendeth is approved verse 18. But let none be either over-hasty to believe every word before he find it contained and confirmed in the words of our Lord Jesus and in the Doctrine which is according to godlinesse nor yet to speak evil of the things he knows not That is if he cannot yet see it to be according to that word already delivered in the Law and Testimony and yet neither can be thereby satisfied that it is not according to it or that the lip of knowledge is not in it let him suspend his judgement and still wait in the believing mindfulnesse of the great things in the Doctrine of Christ for further understanding for so its meet to be said unto God what I see not teach thou me Nor have we in our answers to these queries or in any of our dealings with these men walked according to any other Rule or done by them otherwise then we would that men should do by us That is we have not declared and protested against any of their corrupt principles as evil and Antichristian further then we have been fully assured by the word of God that they are such as may be seen by our shewing them thereby to be such for so such instructions as have not the lip of knowledge in them but do cause to erre from the words of knowledge they may be by the light of the Lord known and discerned to be such and as such to be avoyded though the depths of Satan in them what their lip is and whitherto it tends their wayes being moveable and their Depths in the bottomlesse pit we cannot know them Pro. 5. 6. And therefore it is not our work to search or enquire into them Rev. 2. 24. 25. But in the holding fast that which we have heard from the beginning of the word of the beginning of Christ So soon as ever we perceive and know by the light thereof that the lip of knowledge is not in any Doctrine or spirit that comes to us That it lifts not up the Son of man by taking of his things and shewing them but tends to render him undesirable in what he hath done is doing and will do and to withdraw from the words of knowledge we are then presently to depart from such to cease to hear them and let them be to us as an accursed thing not further to be considered or pondered by us and so to warn others of them for with good words and fair speeches even such may easily deceive the hearts of the simple that in confidence of their own strength and out of an unstable mind and itching ear will be often tempting God and trying and pondering their moveable paths after they have perceived that the lip of knowledge is not in them but the Preaching of the personal sufferings of Christ foolishnesse to them We have therefore left this for an instruction and warning to others that the Truth of the Gospel may remain with believers and that such as are Ignorant and out of the way may be recovered And further we desire of the Reader if ever he see any reply to this of ours he would distinctly observe if they pervert not or alter our sayings by taking them in pieces and changing expressions to marr the sence if also they give not a go-by to the matters of the greatest weight and importance and onely lie at the catch to get some by-matters or words to strive snarle about which can tend to no profit but to the subverting the Reader from the things chiefly to be minded And in observance of this caution we doubt not but the Reader will be satisfied even from themselves concerning their Antichristian spirit without our adding any more by way of return to theirs Which though we will not bind our selves from yet we do not resolve to do though they should give us occasion by such sorry shifts and pretended answers as hitherto they have returned As for their slanders and revilings that follow we weigh them not but commit our selves to him that judgeth Righteously who will at that his second coming which they scoff at when He the Son of man shall appear in his Glory make their folly manifest to all men and bring to light the hidden things of darknesse Then it shall fully appear who have walked in craftinesse Pride Hypocrisie and hidden things of dishonesty in the mean time we are during his good pleasure in his Name and strength his witnesses against it all JOHN HORN THOMAS MOOR Senior THOMAS MOOR Junior FINIS