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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89851	A second answer to Thomas Moore, to that which he calls, his Defence against the poyson, &c. Wherein is shewed the crooked wayes, the Serpent is forced to take to keep God and his creatures at a distance, and yet would do it under the name of a teacher. But is seen to be the same, that perswaded man out from his guide in spirit, and now would keep him so, lest his unclean wayes in the heart of man should be discovered with the spiritual light of Christ; and so man should turn to the Lord, who is that spirit, and the vail be done away, ... Here is also 54. lies gathered out from amongst a multitude more, with T.M. hath heaped up for his defence, against the truth, which he calles the poyson of Satan, which are sent him back to the 48. that I sent him before, that he may either prove them, or they root with the founder, for the truth they touch not. / Set forth to clear the truth from this froth, cast upon it by the enemy thereof, By a friend to the seed of truth, called James Naylor.	Naylor, James, 1617?-1660.	1656 (1656)	Wing N314; Thomason E868_9; ESTC R202991	29,892	39

11. 34 35. 36. that the light of the body is the eye and if it be single the whole body is full of light as the bright shining of a Candle doth give light And keep thy heart with all diligence for from thence are the Issues of life And saith Thy word have I hid in my heart that I might not sin and Commune with your own hearts and be still and the Law of God is written in the heart and the heart of the wise Prov. 4. 23 Psal 119. 11. Psal 4. Heb. 8. 10. Prov. 16. 23. Joh. 16. 13 teacheth his mouth and the spirit of truth is that which must lead into all truth Nay doth not all the Scriptures testifie to the light and spirit-teaching within and that they are none of Christs who have not the spirit of Christ and is it counted a familiar spirit now with thee Now is it seen to all the Children of the light that Antichrist is revealing as the Scriptures hath foretold and the Man of sin pleading against freedom from sin and the blinde Guids preaching against the light and he that is born of the flesh against the spirit and its teachings and the Children of darkness against the light that manifests the evill deeds and he is discovering who abode not in the truth and the spirit and light is that truth which thou would preach down to lead out into the world where the lyer is who hates the light because his deeds are evill And this is thy work in thy books and to thy Master and his work thou art faithful using thy utmost subtlety to do his work thorowly to preach Christ out of his Creatures that none should minde his light and spirit but without in another world that so the Devill may have his will in the heart in this World while any one lives and serve God and be made free when they are dead and can do their Master no more service if they would and when thou hast struck them off from looking at any light or spirit within then like the Serpent least his head should be seen thou hides thy selfe with telling of Not to lean to their own understanding and sayes thou though the word be nigh them in their hearts that it might be yet it is not received by them in their hearts or dwelling there as a light or principle to direct them while in their naturall estate when thou hast done what thou can to perswade them that the looking to it is but as to a familiar spirit But is that their own understanding which condemns their natural understanding as they are fallen from God and lets them see that all their understanding wisdom and prudence is God hid from and manifests all their deeds in that state to be evill this hath every natural man in him from the Father of Spirits which manifestation of spirit is given to every one to profit withall if it be but minded and not quenched and without this can be no knowledge of God and if this Candle be put out there is no doing the work of God till it be lighted further then to wait and there is no waiting but with the heart in spirit till it shine out of darkness again and till then all the Creature doth is but deeds of darkness and not accepted by God his prayers are abomination and his plowing sin yea though all the world should flatter such a one they could not save him nor unite him to God nor give peace of Conscience with God nor Sealing in spirit and this the Children of light know though blinde Serpents and deaf Adders oppose it who walk in crast and deceit but the Apostles who handled not the word deceitfully did commend themselves to that in every mans 2 Cor. 4. 2. Conscience in the sight of God and the Ministration of Christ is to the spiritual seed whereby the spiritual seed is quickned and raised out of darkness and death but the Ministration of the Hireling and false Prophet is to the itching eares and so the Beast and the false Prophet joynes against the seed of God to keep it in death and darkness and if it be born up then they persecute him in whom it is born And these take the letter there with to deny the light and oppose that spirit that gave it forth and whereof the letter restifies because they have not the John 5. word abiding within them and this was the work of the Pharises and Hirelings but never any one of Christs Ministers denyed the light and spirit within as thou dost yet slaidly and covertly so as if thou be taxt for it thou may have an excuse to come out of and deny thy work with a meaning and consequence but if none disproves thee then goes on with thy work to lead out simple people from the light of Christ in spirit to follow thy Imaginations without a spirit and light without which thou never saw Yet in this one thing there is not many exceeds thee for when ever thou layes down a deceit the end whereof is to deny the light or spirit or perfection or to slander any who own the truth in these things thou makes sure before thou leave it to make two or three wayes for escape least it fall upon thy head knowing before the thing to be such thou cannot stand by with Scripture and this the least Child of Light may see in thy books wherefore I shall not much need to trace thee therein the thing being so plainly evident to all that in the light read thy books and my answers thereto And when thou hast told a lie and being told thereof thou on purpose having left out a word or syllable there thou makes an escape As for instance in thy answer to the last Query which asks What that grace of God is which brings salvation and hath appeared to all men thy lie is that indeed we believe no such thing as the grace of God appearing to men which I finding this to be as answer to the Query I tell thee Thou answers with a slander saying that indeed we believe no such thing as the grace of God appearing to all men now thou having left out the word all for escape which is in the Query and in the Scripture also In thy defence sayes thou my words are They believe no such thing as the grace of God appearing to men and this thou would charge upon me to be a lie when the lie is thy own and hath both abused the Query and the Scripture on which the Query is grounded leaving out the word all to make it and such holes as this thou creeps out of to hide the lyer from being seen And in other places where thou hast gone a crooked way to fetch a compasse to make a lie for otherwise thou could not which when I come to answer and takes the sum of the thing in brief which otherwise might fill a volume then thy escape

is because I tell not all the lying story over again after thee and in these and such like crooked wayes thou goes about to avoid the truth and winde out thy head least it should be bruised therewith and this shall any see who in the light doth but read thy books and my answer wherein I might trace thee into every particular were it needful or dark to the least simplicity Also in other places where thy escape will not serve thee with a seeming shew of truth before thou stick thou wilt forge an absolute lie As for instance page 9. where thou mentionest my charging thee to say that none have yet ceased from their own works To which thou sayes thy Tayings are that none here have yet so ceased from their own works c. To prove which words thou quotes Antepage 44. which all that read that page shall read thee a lyer thereby to accuse the truth for these words are not so there nor any where else that I have yet seen and so according to the Doctrine to thee it is who hast not yet ceased from thy own works who art yet a lyer and covering one lie with another carping at words when I speak the sence to make me a lier when thou canst not hit thy own words but he that is come to Christ is ceased from his own works who is become Gods workmanship but the Serpent hath no portion here and so would exclude all others who knowes no better but to believe him but where God works all our work in us he ordains peace there and such are entred into the Rest the Serpent knowes not Isay 26. 52. Phil. 2. 13. but they which did believe were entred into rest Heb. 4. 3. but thy Sophistry is to keep people from looking for any rest from their own works till they be cut off by death and can serve the Devil no longer and so art one of those who will neither enter thy selfe nor suffer those that would like the rest of thy Fathers who art seeking to overthrow the faith by thy lying Divination For the Devil knowes unbelief is that which keeps from entring into rest so he strikes off Faith But many are entred in who have heard his voice and such will believe thee no longer for thou casts out thy flood after such as is out of thy reach Another way thou hast that when I tell thee of thy lies and deceits in thy book lest people should find them thou sets them to seek in another page where thou hast made some cover for that deceit and not in the place in which it is spoken and thus thou shuffles to hide thy selfe lest thou should be discovered in plainness to the simple Instance that about the Resurrection Another way thou hast with thy Divination to turn a thing quite contrary to what I both speak and intend and this is usuall to thee in most places of thy book Instance thy 55. page thou having in thy first book seemed to deny any other manner of preaching then which was left by the Apostles to which I answer Then you may spare your pains you Steeple-house-Teachers who are out of the manner yea and matter also and with thy divination thou turns this that I would set up a new manner of teaching of two or three years standing when both my words and end is to establish the old way and therefore deny your Idoll-worship which is out of it your preaching and Printing And in some of these wayes or some other such like crooked way hast thou cast a mist over the truths wherewith I have laid open thy deceits yet canst thou blinde none therewith but thy own Generation who are blinde already and as any of them mindes the light in spirit which thou so much opposest they shall see thee and thy deceit also And now having a little opened the way to all who desires to know the truth that they thereby may see all the rest of thy rotten Covers I shall not much contend about words but leave the truth to manifest it selfe to all who in the principle of truth reads our books and enquires after it and they who will be filthy and loves deceit in thy book may cover themselves therewith Thou goes on saying We come to give some Instances of his false charges and you mention some perticular things To which I say how many that we is thou speaks on you know not further then that there is Legions against the Lamb but to that I have said I shall make it appear to be true as to the true intent of thy Doctrine without the least desire to aggravate as follows First As to thy seeking to exclude God and Christ the spirit and light out of the world and that he should no more dwell in his people till dooms-day and so on to all the rest To which I say thy words are that it cannot be properly said that in a full and absolute sense God was or is manifest in the flesh of any naturall Son of Adam in the time of his Mortality where it is plain thou excludes all Mortality with all the time till Dooms-day If not let the wise judge as for thy word naturall thou hast thrust into blinde people with it is of no force in that place unless thou prove that all men must be in their naturall estate during the time of their Mortality which indeed best suits thy end and condition and as for the spirit thou calls it as Popery to confess a spirit within to open the Scriptures and the light within thou compares to a familiar spirit In another place thou sayes God was not God is manifest in the flesh which words not God is is as absolute a deny all as can be made and so preaches him not onely out of the world but out of all the Saints and thy self thou sayst also the Word Christ is personally absent from us while in these bodies And in another place speaking of the manifestation of God thou sayes in that one person not in divers and this is to deny the Father and the Son for he that hath not the Father hath not the Son and he that hath not the Son hath not life and so this preaches an eternall separation between the Creature and the Creator and keeps God out of his dwelling-place denies him present to judge rule and guid and this preaches him out of the heart and not to be manifest in the flesh and the whole is herein proved upon thee which I have said out of thy own mouth and whereas thou would shuffle out by saying thou dost but uphold that Scripture Paul speaks to Timothy Isay Paul sayes no such words as that God is not manifest in flesh that 's thy own therewith to deny God in the flesh for Paul saith Great is the Mystery and speaks of what Timothy should wait for then in him that so by God manifest in him he might know how to behave himself

from Adam can approach or see the Lords Throne in Heaven I say had I not good ground to ask question yea and rebuke that Lie also as I did telling thee John and Steven was men from Adam and yet did see Gods Throne and Christ Promises to such as overcome to sit on his Throne And dost thou call this a slander to tell thee of it then keep in thy false doctrine if thou would not hear it reproved and think not to hide thee under Johns words which saith No man hath seen God for John saith The onely begotten Son hath revealed him John did not speak these words to deny the sight of God and so make himself a lyar who had seen him but to declare the true way to come to see him which is by Revelation which thou denies and so would wrest John's words against what he did witness and declare of And whereas thou would accuse me as slandering thee amongst the Parish-Masters I said not that thou was a Parish-Master but thou art one with them in the same Spirit for gifts and rewards though yet thou hast not got a Parsonage suitable to thy will But art thou not a Master-Teacher and in their way also of Parish-Steeple-houses and then what wrong have I done thee in reckoning thee amongst Parish-Teachers and Masters also But thou wants something to accuse me that thou might make me like thy self and so thou seeks all along in thy book Instance thy accusing me for saying thou tells of some abatement of Persecution c. I say let any but read thy Epistle to the first book pa. 2. line 1. and they may see the Lyer and so in many other things not worth mentioning after thee wherein going to prove me a Lyar thou proves thy self one But if any who have the least measure of Christ in them read but thy 28. and 29. pages of this last book of thine they may see what spirit is in thee as to persecution of us and how thou goes about with thy lies and slanders to add to our sufferings which one day thou shalt know thou should not have done rendring to us to all the world as though it could not stand with the security of any Common-wealth to suffer us wherein it is plainly seen what shall become of us if thou get power or if such as are in Power will but give ear to what thou hast published to them but to the Lord we appear in these things and if he do suffer your Generation of Murderers to get power we may read by what hath been done what mercy we map expect from thee and the rest of that Generation who art shewing thy teeth before thou have power rendring us in as vile a manner as thou canst as Papists and would lay the blood they have shed upon us who art in the state of their Papist-Priests thy self incensing and in most notorious slandering too the Earthly Powers against us all thou can by thy false accusations too many to mention and when thou hast done to cover thy self thou sayes thou would have to have us liberty that thou may fairly deal with us with other weapons O full of all subtilty can these words cover thee It hath been always known what weapons is of most use in the hands of the Idol-Shepheards which Weapons thou art sharpning before-hand in There are many more besides thee who thinks our susferings are not great enough but your day is coming on apace this thy book in which thou renders us as not fit to be suffered to live in any Common-wealth heaping up thy Accusations upon us of which we are clear and rendring the sufferings of hundreds of innocent Ones as evill-doers and justifying there in the bloudy cruelty acted upon many of them saying It is not so great as we pretend nor as it was in the bodily and bloody Persecution and then would cover thy self with feigned words But the Lord who despises not the sufferings of the Poor shall find thee out and the Children of Light sees thee and thy opening a door to Murder and Persecution And whereas thou after thy usuall manner casts a slander upon me and when thou hast done aggravates it again in thy second book where in thou would make people believe that I own no sufferings nor satisfaction of Christ for the world but what was in me and much such like conjur'd stuff thou raises out of the bottomless Pit and calls it my fancy which is but thy forgery for I know the Offering of Christ for the sinne of the whole world in his own person as I have hinted in page 56. of my Answer which might have stopt thy mouth of this Lye but more at large in that book called A Salutation to the Seed of God and divers others which all remains as so many Witnesses against thy false slander Yet did I never know his Reconciliation Sufferings not Satisfaction as I ought to do but by hearfay untill I knew Christ revealed in me with his Sufferings Satisfaction and Reconciliation though I could have talked much of a thing without me as thou dost yet had alwayes such a feeling within me as kept me from such a common road of lying as thou delighrest in and dost exercise as a Trade beyond all that ever I read or heard Surely dost thou think that people are all as blind as those thou hast in guiding Dost not thou blush to tell such abominable Lies as thou dost in thy books that he that runs may read rhee so to be What a Lye hast thou framed to excuse thy brother as thou rightly calls him about lifting his Rod to have struck me on the head in the yard at your departure which thou knows in thy heart is a lye and so many people Eye-witnesses against thee Did not John Frey himself say concerning it Now is the Devil up Whereupon Richard Farnsworth bad him go and reprove him then To which he said If he was called to it of God he should And yet thou hast co●ered over the thing as though he was but reaching to me with his Rod to speak to me yea so smooth hast thou made it that any who knows not thy spirit or saw the thing would believe thee therein Was there ever such an impudent spirit How art thou brazened in thy wickedness as though thou should never account for thy tongue And when thou hast done being conscious of thy deceit and that it could not be hid so many being present then thou would make me the Offender for telling of it and sayes what ever it was I am not guided by the Spirit of Christ who opened not his mouth in such sufferings c. I say Christ opened his mouth and told the Murderers Lyers Serpents and Vipers what they were though there was a time when he opened not his mouth but if the Chief Priests may be Judge Jesus is the Offendor and Barabbas cleared which if thou be not acting in this

those things 18 That we are in greatest rage against those that plainly preach Jesus to be the very Christ 19 That at the Dispute we did stoutly despise trade underfoot and marre the visage of the Lord. 20 That I say I justifie no such thing as if any strike us on the one Check to turn the other 21 That my usuall way of asserting Christs personall appearance is in my own name 22 That we contemn Authority and deny Honour and respect civill and natural where due 23 That Christ or his light in us is darknesse it self 24 That we use Christ in us and the light as a Cloak of maliciousness and pride 25 That all our sufferings are occasioned as defiling the flesh or as evill doers 26 That we are as the Papists who suffer much for their principles sake 27 That our Principle leads us to follow our own spirit in contempt of all Commands of superiours even such as might be obeyed in the Lord and for his sake 28 That our Principle leads us in contempt of all Principles of Honesty Justice and Equity 29 That we desire to provoke wrath in others against such as are in places of Trust 30 That we desire to rush our selves into petty sufferings that we may glory in them 31 That I said that as Christ bore sins in that his own body that died at Jerusalem so he had born sins in my body 32 That I confound Christs forbearance of sin done in our bodies with his bearing sin in the imputation of sin and strokes in his own body to satisfie justice c. 33 That I acknowledge no such thing as Christs bearing sin himself in his own body in any other sence then he may be said still to bear them in us 34 That I reject the Testimony of Christ having suffered the just for the unjust bearing their sins in his body c. 35 That I fully signifie that the sufferings left behinde are to be suffered in divers persons as propitiatory 36 That my meaning is not that Christ so suffered for sin in that his own body prepared for him according to Scripture 37 That I hold forth Christ bearing sin as the propitiatory Sacrifice in us 38 That I say that the name of God as in Christ and in and by him declared and as precious Oyntment powred out is litteral teaching 39 That I destroy the distinct consideration of the Fathers work in laying our Iniquitles on his Son and renders it as the work of my fancied Christ in the Creature 40 That I take away from you the personall sufferings of Christ in his own body and put in the room my imaginary or fancied Christ 41 That I wholly pervert every thing of Gods name that I meddle with and turns it contrary to its scope and end 42 That I render the great things of the Law to be carnall letter 43 That I reproach thee for not believing Christ bearing sin in thee as the propitiatory Sacrifice 44 That my sence is that Gods righteousness wrought in the person of Christ was but at most as a pattern of what should be wrought over again in our particular persons c. 45 That I justifie Christ being offering himself daily to put away sin by the sacrifice of himself 46 That we imagine that the Death and Resurrection of our light in us is the foundation of our salvation 47 That I intend not the lifting up of Christ but exalting my self in his room 48 That my excellency lyeth in using craftinesse and hidden things of dishonesty 49 That indeed our spirits rejoyce in our likenesse to Sathan 50 That our inside tends directly to marre the visage of Christ 51 That I deny thy saying That the word is not a Principle of men 52 That I reject the Name of God as declared in Christ and brought to light through the Gospel as carnall and litterall Teaching 53 That I affirm that all that receives the word suffers and satisfies the whole will of God for all the world in them 54 That we render the light and spirit to be naturally in men as of them These 54 Lies have I taken out as I told thee in thy last book from three times so many these with the 48. in thy last book make up the number of one hundred and two I should not have troubled my self to reckon them up had not the Lyar gone about to seek to lay them on the truth and slander the Quakers for Lyers so let the Lyer be known by his fruits who must be revealed by the Spirit of Truth And when thou writest again either prove what thou hast said or stop thy mouth for calling Lyar for ever And one thing more I warn thee of that thou do'st not as thou did'st in thy last book who because I reckoned up but part of thy Lies goes about to make people believe I own all the rest For I tell thee again there is above three times as many more in both thy books as false as these which I am not guilty of though I reckon them not here Neither say thou I have wronged thee in setting down these in that I have not set down all thy words for it is plain to every Reader that I have set down the substance of thy slander as it sounds in the ears of the Reader though in the most of them thou hast before-hand made thy way of escape knowing them to be what thou canst not prove Yea this shall any see in thee who are in the light and do but observe thee that in this art thou exceeds I must confess of all that ever I had to do withall thou art the Master of this Craft of Lying for not the clearest truth that ever I can speak but if it be in thy way thou wilt take into pieces and mangle it with thy own and turn it all into Lies which is the Master-piece in thy Bookes as I have shewed in particulars And as boldly and impudently wilt thou let them fly having but made a way to creep out and deny them if thou be charged therewith and if not then thou holds it out for truth that all is owned that is not denied in particular which should I have done in these thy two Books for one sheet of Paper five would not contain an Answer But they being most of them so gross and the Truth it self arising against them a living Testimony in most parts of the Nations It will clear it self better then Paper and Ink to the confusion of Antichrist the Lyar and his Father FINIS

A SECOND ANSWER TO Thomas Moore To that which he calls his Defence against the poyson c. Wherein is shewed the crooked wayes the Serpent is forced to take to keep God and his Creatures at a distance and yet would do it under the name of a Teacher But is seen to be the same that perswaded man out from his guide in spirit and now would keep him so lest his unclean wayes in the heart of man should be discovered with the spiritual Light of Christ and so man should turn to the Lord who is that spirit and the vail be done away which is come over the heart by looking out so man should come to see his Maker to be his leader in spirit Here is also 54. lies gathered out from amongst a multitude more with T. M. hath heaped up for his Defence against the truth which he calles the poyson of Satan which are sent him back to the 48. that I sent him before that he may either prove them or they ●oot with the founder for the truth they touch not Set forth to clear the truth from this froth cast upon it by the enemy thereof By a friend to the seed of truth called James Naylor Blessed are you when men shall persecute you and say all manner of evill on you falsely for my names sake for so have they done to the Prophets and Apostles before you LONDON Printed for Giles calvert at the Black-spread-Eagle at the West end of Pauls 1655. Reader Thou art desired to take notice of these faults in the Printing and correct them with thy Pen. PAge 2. 1. 17. sor filthy read frothy P. 9. 1. 3a for Antepage r. Antidote page P. 10. l. 18. for for r. so P. 11. for you know r. I know P. 12. 1. 2 3. for God was not God is manifest c. r. God was not God is manifest c. P. 16. 1. 26. for rendring to us to all r. rendring us to all P. 17. 1. 2. for would have to have us liberty r. would have us to have liberty P. 18. 1. 6. for John Frey r. John Wrey P. 19. 1. 3. for slain in him r. slain in Christ P. 21. 1. 5. for since r. sence P. 22. 1. 19. for angred r. any read P. 24. 1. 6. for I answer r. I answered P. 27. 1. 8. for seal r. deal P. 29. 1. 10. for being uged r. being judged P. 30. 1. 27. for nad r. and. P. 32. 1. 7. for trade r. tread A Second Answer to Thomas Moore THomas Moore when wilt thou love the truth and cease thy deceit and minde the light of Christ to lead thee out of thy crooked paths that the mouth of the Serpent may be stopt that belcheth out thy own shame in thy lies and confusions as thou hast done not onely when I was with thee before many witnesses but also in the ethy two Books wherein thy lies are too many to number In thy first Book I sent thee back 48. lies out of three times as many more that thou might prove them But instead thereof thou adds heaps upon heaps and so it must be that he may be revealed who abides not in the truth and so is a lyer from the beginning and so thou art found As thou didst make up the substance of thy first Book with lies so thou begins this And in the front of thy lye thou makes a cover for it least it should be seen In thy first Book thou sayes thou shalt refuse further to meddle or have to do with me unlesse thou perceive in me some turn to the Lord And in thy second Book thou renders me as the mouth of the Devill to cast out his poyson Is this the turn to the Lord thou perceives in me Orthou would have me believe that in this Book thou hast thus filled with deceit to cast upon me thou dost not meddle with me therein This by the way all may see thou art no bungler in that Art for in the most part of thy lies thou makes sure so to present them as to leave open a way or two to escape if thou be taxt therewith and if not then let it passe for truth and this all shall see in thy Books who doth but read them with the light of truth which deceipts I shall not much trouble my selfe to trace thee in onely in some few where the Serpent would devoure the simple by the way and shut up the Kingdom against such as desire to chuse the plain way I shall discover thy spirit of what nature it is that they that will may beware 1. There is three things thou would have the Reader to believe from thee if any be so void of truth First that I have belied thee and the truth attested by thee To which I say 48. of those thou calles thy truths I sent thee back again into thy bottle besides many more of the same nature I layed open I knowing these to be notorious lies attested by thee for truths I could do no lesse then testifie again them Any other belying of thee thou art not able to prove 2. How empty filthy and corrupt my Answers is and how plainly the Scriptures are wrested by me To which I say to the first part the boaster speaks the frothy words To the second I say if quoting Scriptures without adding or diminishing be no wresting then thou hast but herein added a lie more to the number 3. How the Woolf appears in the Sheeps Skins in the beginning and close of my Book To which I say My Book begins with discovering thy lying Antichristian Doctrine least by it the simple souls should be deceived and what I say I make it appear to be truth and my Book ends with twelve points of truth laid down needful to be cleared to all from the Devills mists cast upon them and this is no part of the Wolfs work But what Beast was that which was up amongst thee and thy Companions who when I spoke the truth amongst you your Weapon was heared up to knock me down in the yard when you was on Horseback and left the dispute the latter day which in this Book thou wouldst cover with a subtle lie If I had intended such a thing to any Creature I could not have been excused in the sight of God from a Wolf or a Dogg for I am sure it was no part of a man much lesse of a Saint to knock one in the head who did not resist neither had any thing in his hand wherewith to resist For the first of these and the deceiptful crooked wayes thou takes to excuse thy lies and blasphemies who doth but read thy Books and my Answer to thy first needs not any further to see thee withall if they minde but any light in them yet for love to the simple ones I shall lay thee open in some of them that they may the better finde thee out in the rest In thy first thou begins with Thou sayes

thou dost not gather thy charge against me that I preach down the person and work of Christ in one body for us c. from my letter because I witnessed the flesh of Christ the food of the inner Man But from my comparing my Confession of the flesh of Christ in me with the Apostles preaching down Circumcision c. Wherein all that ever reads my letter in thy book may be witness against thee if in any part of my letter I have compared these two together nor ever did it enter into my heart so to do But the end of my letter is this to let you see your selves more blinde as to the knowledge of the spirit and its reaching and revelation then the Jews was as much as if I had said if you oppose my Testimony when I confessed the flesh of Christ which the letter doth declare of what a Generation would you have been had you lived in the time of the Apostles who preached down Circumcision which the letter said should continue So the comparison stands betwixt your opposing the testimony of the spirit in me which is according to the letter and the Jews opposing the Apostles Testimony in spirit which disannulled the Letter wherein you are found double to them in blindnesse Now how this preaches down the person of Christ or whether I made that comparison thou sayes I did let any judge who all may see thou hast made it thy selfe to slander withall without the least ground from me and then sayes I made it O thou shamelesse man how dost thou bend thy tongue for lies and slanders Also having in thy book called perfection a devilish Doctrine and being told of it and confounded in it by Scripture now thou covers it as though thou call'd our Doctrine of perfection devilish and sayes thou no where findes Christ gave gifts to perfect men in lying c. I say When didst thou read of any other Doctrine of perfection preacht by us but the Doctrine of Christ and his Light and Spirit for perfecting the Saints and this is it thou callest divelish and for thy lies our Doctrine layes thee open therein else we should not be so much opposed by the●● and the Generation of lyers who deny the light of truth within as thou Child of darkness dost who sayes the grace of God that brings salvation to all men instructs them not to look to any light or spirit in them for direction herein shewing thy selfe wholly ignorant of the spirit of Christ and his light for all who have the spirit of Christ they have it within them and his light in them which thou denies for direction and so art Antichrist opposing the spirituall light and teaching without which none can come to know God or themselves and that is the cause of all thy lies thou hast told in thy books for who denies the spirit of truth which is appointed of God to lead into all truth must needs be led with the contrary who are sensuall not having the spirit nor light in them and if thou hadst said no more in thy books this had been enough to have shewed thy selfe a blinde Guide who denies the teachings of the spirit and light within to be from the grace of God for none can have the grace of God to appear with its light and teachings and salvation but within for the grace of God is spirituall and that which is spiritual is within else no Creature can have it to salvation wherefore Christ saith the Kingdom of God is within you Not lo here lo there as you Luk. 17 20. 21. Rom 10. 8 Pharisees would have it And saith he Go not forth and the Apostles preached the word of Faith that was in peoples hearts to whom they preached and they came to the knowledge of God and his glory by the light that 2 Cor. 4. 6. Col. 3. 16. Hob. 13. 9. Gal. 4. 6. Eph. 4. 18 19. shined in their hearts and the Saints had their grace in their hearts and the word of God dwelt in them richly yea God himself dwelt in their hearts by his spirit and yet thou sayes the grace of God teaches not to look to any light within and here thou art clearly manifest to be heart-blind and would have all in thy State for herein your Kingdom would fall and you could no longer raign over peoples Consciences and Estates if they come once to know Gods grace in their hearts and the teachings of the spirit within them they would soon see your Idoll-worship and high place-preaching to be out of both form and power of that which the Saints liv'd in and practised and no longer would they give their money for that which is no bread and their labours for that which doth not profit and then could you no longer ride upon the Nations 2 Cor. 3. as Masters and the Whore would fall so thou and the rest do what you can to keep people spiritually blind from looking within that so they may come to you for teaching and so be ever learning but never able to come to the knowledge of the truth ever loadened with sin but never set free being led out by you and kept from entering in where freedom is for the vail must be over the heart till they turn to the spirit Now the Lord is that spirit and where the spirit is there is liberty from sin from glory to glory by the spirit which no litteral Ministration Luk. 17. 20 21. Isa 51. 7. Psal 119. 11. Jer. 20. 9. 2 Cor 6. 16. can ever come to though the Letter be read every day and so you deny both Letter and Spirit also for saith the Letter you shall be all taught of God and none can be taught of God but by the light of Christ within in spirit and thou that denies this art against Christ and his Kingdom is in the heart and his Law in the heart and his word in the heart and he himself in the heart therefore thou his enemy would not have his people to look there for teaching so let all who desires to be united unto Christ avoid thee and thy Antichristian Doctrine and it is no matter what thou sayes as touching the things of God who art heart-blinde and hast not thy teaching from the light and spirit of Christ-within thee All that comes out must needs be of the Devill and so it is in all who hath it not from the light and spirit of Christ within them for he that speaks of himself is the lyer and the Father of it and so it is seen of thee in thy books and also thy blasphemy who sayes to direct to look to the light within is the lame as directing men to seek to a Familiar spirit and of that brood thou art who ever called Christ Beelzebub and light darkness O thou blasphemer did Christ direct to a familiar spirit when he told them The Kingdom was within them and Luk. 17. 21 Luk.

believed or received in others thou hast sufficiently manifested herein if thou hadst said no more nor did the Apostle speak of them that minded the light or spirit within but of them that minded earthly things minding your bellies more then the work of God as thou and thy Companions did at the dispute who broke it up because it was an hour past dinner time such are belly Gods and not they who minde the light or spirit of Christ within them And let all honest people judge what it is thy deceitful lips will not make the Scriptures speak who would make the sence of the Apostles words to intend against minding a spirituall light within whose words is of such as minde earthly things yet in this as in all other of thy deceits which thou darst not plainly a vouch thou so layes down the thing as to leave thy self a way to escape if thou be taxed for thy falshood as by thy words some pretended light opposed to Christ when any may see thy envy is at the light of Christ and his spirit within for no other do we pretend and this is not opposire to Christ as he is in Heaven but the only thing that revealeth him in spirit And thou layest down two Reasons to prove thy deceits which no Scripture will the first opposing that the Apostle did mean Earth-worms in a grosse and carnall sence and in thy second thou sayst they were walkers Brethren they had not such a form of godliness as stood in talking only but in walking also In the first whereof thou strikest at the Apostles words who said they minded earthly things but thou sayst not Earth-worms and in thy second thou strikes at uptight walking yet doth neither of them prove any thing for the further then thy confusion And thou wouldst prove me to be one whose God is my belly and the thing thou wouldst prove it withall is because I say the Apostles preached the spirit and light within shining in their hearts to give the knowledge of the glory of God in the face of Jesus and this Treasure they had in Earthen Vessels but if angred 2 Cor. 4. 6 7. they may see that instead of proving me one whose God is my belly thou hast proved thy self one whose Father is the Devill who saith the Apostle saith no such thing but saith it s my spirit of Antichrist so let plain Scripture judge which is good reason that it should be believed before thy lying spirit who goeth on to deny the spirit and light to shine into their hearts as though God would shine into their hearts without his spirit and light and such dark stuffe thou utters who knowest not his spirit and light mangling thy confusions to darken the truth as though I had said their hearts should give them the glory of God without his light and spirit when my words are with the Apostle and all the Servants of God who witness the light and spirit to give the knowledge of God without which there can be no knowledge of God which Treasure is in the Earthen Vessels which words thou leavest out lest they should have spoyled thy design in perverting the words and deceiving the simple And thou makest much adoe in thy Book to drive a believers light far distant without as far from them as to the place where Christ was crucified saying he that was crucified on the Tree was the fountain of Believers light which though he be the fountain to those who have him in them yet is he known to none but by hear-say who have him not to such the fountain is sealed therefore dost thou blind utter forth so much of thy folly who imagineth a fountain without thee but darkness within which cannot comprehend the light though in the darkness it shine and the Devill himself knowes what was done upon Mount Calvary and the wickedst men in the Nation as well as thee who hast it not in thee so you believe in a Tradition who have not the Revelation And thou makes a babling to blinde people with as that the Apostle preached not the Earthen Vessels or themselves I say those are thy own words for none else I know that intends them or mentions them but the most of thy bustling in thy Book is to wrest my words or to add to them thy own and so start a lye out of thy own bosom and when thou hast done much to do thou makes to conflite it and this pleaseth thy fancy as though thou hadst done some great thing when thou hast but confuted thy self and laid open thy solly And thou goest creeping about to make people believe that Christ is not a spirit but darst not deny it yet as thy manner is casts a mist before it Christ in spirit being that thou seeks most to oppose for nothing else discovereth the 2 Cor. 5 16. Devills seat in man and therefore said the Apostle I know him no more after the flesh and When they shall turn to the Lord the vail shall be taken away now the Lord is that spirit and where the spirit of the Lord is there is liberty 2 Cor. 3. 16 17 but this liberty breaketh the Devills Kingdom therefore his Ministers he sets to keep people without in the letter imagining a thing at a distance but to believe the appearance of Christ in spirit that is death to him and his Ministry and whereas thou tells of Christ being glorified in Heaven in your nature I say Christ was never of the nature of the lyer neither in Heaven nor on Earth though he was flesh yet it was not that which lusteth against the spirit none knowes his flesh nor nature but who knowes the word in them which thou opposeth which art full of the old Leaven and thou askestance a question of the Scriptures say the same so take thy Question back and apply it to thy self In thy first Book thou made an objection Can flesh and blood enter into the Kingdom of Heaven and thou answers No yet the same flesh and bones may the blood being powred out and gone to which answer what confused stuffe is this that proceeds from thy imaginations Is Christ ascended without blood or is it onely the blood of people that keeps the in from ascending which they must leave behinde them taking the same flesh and bones but not the same blood and in this Book thou excuses the matter with saying he is ascended without material blood and yet with the vertues of that blood I say again hath he materiall flesh and bones and not materiall blood then is he not the same that he was when he was upon earth But why dost thou not make some answer to thy other clause how people must do to get shut of their blood seeing thy faith is they cannot ascend till their blood be poured forth This being a new Doctrine which the Scripture doth not declare of it stands in need of better grounds then yet thou hast