conscience is there any other way to God but Christ Jesus who hath lighted every man that comes into the world this is part of that thou hast passed by with thy lyeing excuse of Rageing expressions of which thou may be ashamed to equivocate thus poorely to save thy owne credit the charge of unrighteousnesse justly falls upon thy own head Thou further saith And eates up thy owne wickednesse who said then and saith it now but most ignorantly That Satan makes the soul believe is it will but be lead by what shall be made known to it from the light or conscience within it shall doe well c. My last Answer to this is sufficient onely I ask thee a proof out of the Scripture for this doctrin that the Devil doe deceive any by the light of Christ in the conscience within and till then minde my words in my last Answer if ever thou know God it must be by following and by being led with the light within which God hath made known unto thee else that light is thy condemnation eternally Then againe thou chargest me with corrupting thy words for wrighting thee for their Now a scorner I charged thee to be from thy words and that I yet say of thee taking thy words in thy own sence as Page 77. of thy first doth manifest thee unto the single eye and thou secretly charges us with following our own spirit and speaking by our own spirit but our own Spirit we have denyed and have received the Spirit of the Father through the light of Christ whereby every man in the world is lighted to life or to condemnation then thou seemes to be highly offended that I should say thou dost not profit people at all noting it for false in the margent but thou needs not be so angry though thou say The people in the Contrey where thou dwells will testifie the contrary c. To which I say thou hast no cause to boast of the fruit of thy ministry nor they of much profit received by thee witnesse a meeting in Bedford where a company of thy cheifest members I suppose uttered much wickednesse in lyes and slanders as many can witnesse and witnesse three of thy brethren testators of this Booke who say they know that to be truth which thou hast declared and thou art proved a lyer in many things let them read themselves false witnesses and lyars like thy self and these things being considered as I said with other things at the end of this thou hast no cause to boast of thy ministry nor they of their profit by it in that Contry who art unconverted yet from lying and false accusing and so art not turned from Satans power to the power of God and as for a carnal ministry of which thou speakes they are very bad that exceeds thy selfe in carnality in thy understanding of the things that are spirituall Then further thou goes on seeming to bring witnesse of thy former slanders having in thy last falsly accused us with sad blasphemies and horrible doctrins and thou saist My speech bewrayeth me that I am one of them because saist thou I say that every man hath the Spirit of Christ O thou lying tongue when wilt thou cease thy wickednesse I never said nor thought so And further thou saist I say there is that in every man which is as good as the Spirit of Christ my words are the light of Christ lighteth or is given to every man that comes into the world which light is not contrary to the Spirit of Christ but one in the union and as good in its nature according to its measure and till thou prove that that light John 1. 9. is contrary to the Spirit which yet thou hast not done stop thy mouth and take shame to thy selfe for being fouly guilty thy selfe of corrupting my words which thou falsly charges on me Other things thou saist that our society should affirm but I may have ground to Judge thou art so slanderous a tongue on me that the like thou may doe of others And whereas I said thou art confounded in thy discourse I said true herein as instance thou saist that conscience may be seared and evill and another place that conscience is the light of God can the light of God be seared or is it evill thou holds it forth Consider is not this confusion other things I might collect but this one is sufficient to prove thee in confusion and though thou reckon us some time with the Ranters and sometime with the Pharisees with many words of bitternesse and envy yet we beare thy reproaches and when they are taken off then shall we appear and thou appear and be judged as we are by him that is above all Then thou falsly charges me with corrupting that Scripture in John 3. 19. Whereas I neither added nor diminshed but spoke it as is to be seen in my booke Further chargeing me that I doe not understand a difference between the light of the law and the light of the Gospel c. Friend I rejoyce in that I am hidden from thee and that my words are a stumbling to thee for in that state thou standest the entrance into the Kingdome of God thou shalt not know whose wisedome is foolishnesse with God and though thou say the light of Christ is a saving comforting light so will it be to thee a condemning light and of all lyars and slanderers and this shalt thou know though thou art busied up and down in thy minde seeking occasions against me from my words not clearing thy selfe from what I have truly charged upon thee but accusing me falsly and this is come to passe that thy shame might openly appeare as to that difference of the law and Gospel thy wisedome with my knowledge of it I shall not seed yet I leave the Reader to consider Deut. 30. from vers. 11. to 16. And Rom. 10. 7 8. And what I said yet remaines upon thee undone to prove by the Scripture something to convince of sin without and besides or contrary to the Spirit of God which thou art never able to doe for though thou say as none affirmes the light in every mans conscience is not the Spirit of God yet how dost thou prove or when that it is contrary to the Spirit of God which in my last I put upon thee and now I leave it with thee and then thou would excuse thy first words in that thou called the Quakers found hipocrites but hast not yet proved that they live in hipocrisy and so art a lyer still and my words are just upon thee a perverter of the right way of God thou art and in the day of judgement it shall be proved by thy recompence Then thou goes about to prove that a naturall man may have power over sin and abstaine from those things forbidden in the law and for thy proofe thou instances in Paul who said he was blamelesse Phil. 3. Now this was before the commandement
in thy book though I have written against the book for though thou speak Christ words and the Apostles words yet thy voyce is the strangers and thy voyce I deny what ever words thou speakes and is not befooling my selfe and here I could justly end my discourse and what is said is sufficient to manifest thee and me to the honest Reader And thus far thy weapons of slanders are broken and thy refuge of lyes are layd-wast and this also is cast by as our spoyled prey of Babylons treasure and trampled upon and know that we are of God and he that is of God heareth us and to our God shall all bow and before him tremble And whereas thou seemes to be greatly offended and stumbling very much at my answers to thy Queries because thy carnall conceptions is not satisfied nor thy vaine minde gratified having as thou thinkst great occasion against me thereby which causes thy mouth to be opened in vapouring words aloft against the simplicity of the Gospel not understanding my words for the things of the Kingdome of God is a parable to thee and sealed from thee never to be known in the reason in which thou judgest But in short thus I Reply I did not purpose to answer fully to them to feede any mans wisedome with my knowledge of the things of Gods Kingdome for the Queries were not fully directed to the Quakers so that quench thy anger and according to my answer goe seeke a further answer or else be thou still unsatisfied from them who are led with a spirit of delusion for such a direction requires no full answer from me nor any of us who are in the truth and not in the delusion neither did I purpose nor doe I at any time to answer fully to such things are directed in a great part to others I am not a servant especially to them that are led with a spirit of delusion to fulfill thy will But yet the short answers that I gave which was not in the behalfe of delusion but for the truths sake I still own though thou cannot understand them but products many bad lying wicked consequences from them and my purpose was not to feed thy foolish wisedome in answering nor to satisfie thy reason to receive praise from thee or any man for so I know it must be in hearing and seeing thou must not perceive nor understand who art of the generation hardened and in parable is the Kingdome of heaven unto thee and I rejoyce the rather in being a stumbling to thee in that state wherein thou standest then that I should have gratified thee for I seek not nor receives honour from man in what I doe but is covered from the worlds knowledge and know this if thou cannot receive the Kingdome of Heaven as a little leaven thou shalt never know it But yet how wicked art thou in this also though not understanding me in what I said yet so fouly wronging me with above 30. false charges and slanders from my words which thou reaches not the knowledge of so it will be enough Reply to sum up thy lyes and send them backe to thee to seeke them out and an evidence for them and the Queries and my Answers shall stand as they are to be judged of by honest men while we are both silent in our own cause they are to be seen at large in my first Book The true faith of the Gospel contended for c. in the 26 27 28. pages And whereas further I speake at the end of my Answers of Christ within the hope of glory and said it is that mistery which long hath been hid from ages but now is made manifest and declared and though the wise of this world cannot receive it but speaks evill against it yet it is deare unto us and so much more precious because despised by such as him and such things are a testimony to us and against you viz. our enemies c. As in my 29. Page of my first may be seen and most wickedly this or part of it he calls bablings and saies he passes by it O horrible impudency what marvell that he should so belye me when as he hath called the very Scripture truth spoken forth in righteousnesse bablings and these things I leave the Reader to Judge of and all his lyes thrown upon me impudently and consider what ground this man hath from my answers to be seen in my first booke to broach out and belch out such a number of lyes and slanders in 5. sides of paper not any one of them charged against me falsly were spoken by me or ever in my thought to speake or ground given by any of my words for such productions as it is seen what lodges in the heart of such a fellow even desperate wickednesse who is without any shame or honesty who dare utter such things against the upright who hates not his enemies but while I am clear in the sight of God from all his false slanders I matter not what John Bunion say of me who is as a man given up to wickednesse who in lesse then a sheet of paper hath uttered 30. lyes or more which I may particularly manifest before he can find evidence a great wickednesse can this mans converts be good while himself is unconverted is he a minister of Christ for shame let it not be told so well I beg not vengeance against him but leaves my answers to be read who wil clear me from his lying consequences most wickedly conceived and as wickedly uttered By one of Gogs Army against a member of Jesus Now I come to reckon up his damnable Doctrines and errors which are contrary to the truth as will manifestly appeare to him that is spirituall some of them damnable without comparison John Bunian said That Christs second coming is not his coming in Spirit for his coming in Spirit is no coming He saith this or part of it is a lye made of him by me when as severall witnesses doth testifie in righteousnesse that those very words were spoken by him in Paules steeple-house in Bedford towne May 23. 1656. as is witnessed and yet this man is so impudent that he denyes what he spake or is ashamed of his words and so would cast the lye upon me who is cleere and the wickednesse lyes at his door and whereas he would prove that the second coming of Christ is not his coming in Spirit I say I will not begg him to believe it but as he believes so be it unto him and all that he saith doth not prove but that Christ promised and fullfilled to his Disciples that he would come againe to them mark againe is a second time If any man hath an ear let him hear And then he saith he will not trouble himselfe to lay this to my charge in that it was said of him Christs coming in Spirit is no coming it may be he repents of what he hath said being better considered
TRUTH the Strongest of all Witnessed forth in the Spirit of Truth against all DECEIT And Pleading in Righteousnesse its owne cause to the understanding of the Simple against a very great number of lyes slanders perverting of the Scriptures contradictions and false damnable doctrines held forth by the INDEPENDANTS AND In particular by one JOHN BUNION one of Gogs Army in two severall Bookes put forth by him against the despised scattered People called QVAKERS AND IS A REPLY Unto his second Book CALLED A VINDICATION c. Wherein what was wanting in his former of fulfilling wickednesse is now appeared by his adding sin unto sin against God and against his owne soule And this is to cleer the Truth from above 100 of John Bunions foule dirty lyes and slanders By a friend of the Truth as it is in Christ Jesus and not as it is in mens carnall apprehensions EDWARD BURROUGH LONDON Printed for Giles Calvert at the Black-spread-Eagle near the West end of Paules 1657. TO THE READER FRIEND THOV hast here a very great number of * lyes and slanders and unjust dealing and false doctrines c. Laid open and reproved in plainesse and not in hypocrisie and of contention there is not suddenly an end being begun therefore seeing the unbelieving heart of John Bunion cannot believe me when I speake the truth in justnesse nor may I beleive his lies and slanders uttered in hypocrisie what is laid downe is left to thee soberly to judge of betwixt us while we are both silent And this know the one is a Deciever and the other is as a Deceiver yet true and thus may thou weigh things equally First considering of many lyes and slanders truly charged upon him in my first of which he is guilty from his first and he hath not at all cleared himselfe of them in his second which an honest man ought to have done before he had gone further for I soberly desired witnesse of what he said But be hath added to the number of his wickednesse and not proved justly what he hath said against us And it is not for his sake for little hopes I have of his conversion but the rather that he will be hardened nor for my owne sake as if I were unsatisfied concerning him that this is written but to undeceive the simple of what his wickednesse may falsly suggest into the minde as if all were truth that he spoke if his wickednesse were not reproved Againe Consider that I have cleared the truth of my words which he hath wrested and thereby taken occasion against the truth by answering his owne conceptions and not my plaine words so my words which are words of truth being defended all his reply is made void So I have not so much desired to answer every particular of his words as to vindicate my owne words and the truth from his false slanders and accusations London 12. month 1656. E. B. TRUTH the strongest of all Witnessed forth in the Spirit of Truth Against all DECEIT O HOW hath Satan filled the hearts of men in this generation as well as in former ages with envy against the truth and with wrath against the way thereof and how hath he filled them with craft and deceitfull subtilty to offend the way of the Lord in all manner of persecuting and evil speaking against it openly and also in secret gainsayings in hipocrisie and how are men armed to defend themselves in their naughtinesse laying hid under the vaile of fair speeches and fine arguments using the Scripture in the words of mans wisedome to oppose the power and life of righteousnesse even as the Scribes and Pharisees of old how zealous were they in their observances and in fulfilling the Commands and traditions of their fathers having set themselves in Moses seat professing Moses and the Prophets words and yet persecuted Christ the life and substance of Moses and the Prophets and as it was then so is it now how are Christs words and the Apostles professed and preached by such who are enemies o the life of Christ made manifest in mortall flesh and secretly opposing the doctrin of the Apostles who said Know ye not that Christ is within you except you be Reprobates But the mighty day of the Lord is come and comeing wherein all hearts are made manifest and the secrets thereof discovered and the light is springing out of darknesse and the Sun is breaking thorow the clouds to give light to all men and Nations and the great whore which hath decked her selfe in divers colours to deceive shall be made naked and bare and the day of great striving is come and now every man stands up for his interest to defend his possession for the just Judge standeth at the doore to enquire by what Law every man holds his Inheritance and he findeth many holding their Religion and Profession by the traditions of men only and not by the Revelation of Christ Jesus in them and such he will dispossesse though they strive against him yet all is in vaine and though they plead Antiquity yet that will not prevaile and in that the day of great striving is come betwixt the Lamb and his followers the Draggon and his followers every one of that Party appearing with such weapons as the Devil hath armed them withal and with such Armour as the wicked hath they come appearing under divers colours to fight against Zion yet under one Head and Prince of darknesse and unto one Purpose even that the seed of Jacob may be rooted out and that the way of truth may not prosper that then the wicked may goe on in their wickednesse without reproofe and ungodlynesse may be hid under hypocrisie and above all other means that is used at this day to keepe up the Kingdome of the Devil and to offend the Kingdome of Christ this is Cheife striving against the light of the world opposing it and denying it and by crafty arguments and cunning speeches seeking sutable Scriptures as they suppose to ground their false arguments upon against this very thing that the light of Christ is given to every man that comes into the World or that the light which convinceth and Reprooveth every man of sin within him is not the light of Christ nor worthy to be taken notice off but naturall and such like and no way sufficient to life and salvation if the unjust men persecute it is such as walke in the light of Christ Jesus that cannot fulfill the wills and customes of men and so are not of the World but contrary to it in all its wayes and workes which are evil and if the wise men of the World make any argument it is against the light with which Christ lightneth every man that comes into the World so that all the envy of the Devil whether under this or that colour and appearance is against the light of Christ Jesus and them that walke therein and if the light be but denyed and not balieved in
nor regarded then may the Devil have whole Possession of the heart of man and if the light of Christ Jesus within be owned and loved and walked in then Christ is received and there the Devil is dispossessed and therefore it stands him upon above all other things to possesse people against the light within which Christ hath given that then he may not be discovered in the heart but may keepe all his goods in peace and have quiet Possession in his habitation Well be it so though all men of that Kingdom doth gainsay the light of Christ by this or that way of wickednesse yet it is precious unto us and I cannot but earnestly contend for it against all gainsayers and yet strives not for mastery to our selves nor to exalt any thing of our selves but only the Lord and his truth which he hath made more deare to us then either life or name or liberty and though so it be that this way be spoken evil against every where yet the Lord owneth it and us who are faithfull therein in the presence of our enemies to the confounding of the wisdome of this world and whereas John Bunion hath formerly set himselfe divers wayes to oppose the truth under the account of his great zeale against error but especially in a Booke sometime since put forth by him thinking thereby to offend the way of righteousnesse and now a second time hath appeared with a defence upon his former called A Vindication c. Of the former and his defence is more to the laying open his folly and to the uncovering of his blindnesse and wickednesse then his first offence given by him which caused me to write in short four sheets of paper to clear the truth from what he had spoken against it And now having again a second time appeared in many words without knowledge yet in great zeale hath brought forth many things reprovable even lyes and slanders and evil speeches in abundance yet with great pretence of holynesse and sobernesse and he hath not only helped me but the truth which is my cheife and moving cause that the truth may be clear of this my second Reply unto him and not for my own sake in any thing for I more prize to be accounted a foole and dispraysed in the world then to be honoured thereby and when iniquity shall come to an end and transgression shall be finished his shall be the Kingdome and the Inheritance of Rest eternall that hath kept himselfe clean and pure from a lying and slanderous tongue and who hath done righteously and fulfilled the will of God For it is not every one that saith Lord Lord that shall enter into the Kingdome but he that doth the will of the Father which is in heaven and in that day when the Booke of all consciences shall be opened and every thing brought to judgement then shall the light in every ones conscience answer the Lord in the justnesse of his dealings and even then if not before shall this John Bunion know the light in all mens consciences is of force when he shall be judged and then shall he see he hath wronged the Lord and dealt evil against his own soule in speaking evil of what he hath not known and in giving false judgement of what he hath not understood and till that day I leave him without praying for fire to devoure him only may reprove his lyes errors contradictions and false dealing and clear the truth from his false Charges and only to the most cheifest things whereof he accuses us in short I may Reply And whereas thou saist There is one that hath ventured to stand up against the truth and hath published a booke in which there is a great number of Heresies cunningly â—ented by him and also many things there falsly Reported of thee To which I answer that same Booke published called The true saith of the Gospel contended for c. Shall clear it self from this reproach that I have not stood up against any one truth or uttered any Heresie or lye against thee * but in that Booke did witnesse forth the truth against many things falfly layd down by thee against the Quakers and that same Booke with sobernesse read without partiality and prejudice doth clear it selfe from these false aspersions and prove thee a lyer herein and I leave it to the honest hearted to judge who reads that book while I with patience and not seeking any revenge doe bear thy reproaches counting them greater riches then thy praise And farther thou saist Only by the way thou thinkest good to mind me of my cloathing my selfe with the words of the Prophets and Apostles c. Answ. true enough by the way out of the truth and out of Christ who is the way hath thou spoken this and so hath uttered in falsehood and by or out of the way neither have I cloathed my selfe and yet am I cloathed with the life of the Prophets and Apostles and not only with their words nor do I fight against them though thou falsly say it but bears witnesse unto them in doctrine and conversation and against thee all the seed of evil doers and take backe thy own words to thy self who art in that generation which hath the words but art without the * life in the evil life Farther thou saist I have broken out with a false Testimony of John Burton and thee at which thou seemest to be much offended that I should say thou art joyned with the broken Army of Magog and hath shewed your selves in the defence of the Draggon against the Lamb c. Reply what needest thou be troubled at this have I not spoken the truth and have I not said well herein for you are joyned with all the wicked in the Nation and as lyars and swearers and drunkards persecutes with violence and as the proud and wanton are filled with scorning and singing wicked rimes in the streets even so also are you come in Print and all of you against them called Quakers the drunkards and swearers they beate them and abuse them and cast them as for dead into diches with stoning in the high wayes and in the streets beating downe with staves and the wanton they sing there rimes in scorne in Alehouses and Taverns against them and thou and thy fellowes and generation appeares in open Print slandering and reviling them yet in pretence of zeale for God and all this you doe against us who have the witnesse that we are of God and that the whole world lyes in wickednesse and now are not you all joyned as an Army and doe you not shew your selves in the defence of the Draggon * what wrong I have done you let the upright in heart judge whether I have given false testimony against you or no and though you have noted it for a lye in the Margent yet the lye is thy own who hath gain-said the truth herein and called it a lye and I have
dealt justly with thee in the sight of God and all that know him and when the booke of thy conscience is opened thou shalt also confesse to this thing when thou standest condemned with them with whom thou art now joyned against us who have the testimony that we are of God and worshippers of the Father in the spirit and truth and my words were spoken by the spirit of the Lord and that in thy conscience shall witnesse them in the day of the Lord though now thou Opprobriously say * here are flung into the wind And whereas thou seemesto be greatly offended that I should say parte of the first booke is a Corrupted grain of Babylons treasure c. But have not I spoken the truth herein also when I say I have numbred up part of your work and this is the sum thereof that part which I have numbred viz. your lyes and false reproaches against the Quakers is a corrupted grain yea and of Babylons treasure too I am not ashamed of my words though thou would defend your worke by saying Your discourse was of the Birth Righteousnesse death blood c. And of the second coming of the son of Mary c. To which I say these things and the knowledge of them by the spirit of God is not counted by me Corrupted nor of Babylon though now I answer as in my last the words I own but thy voice I deny and knowes it to be the voice of the stranger and for this saying ha I not nor never shall have any burthen upon my Conscienâ—e though thou would say it but 't is cleared in the sight of God even though I say all that thou speakest I deny or thy speaking of any thing of the Kingdome of God with thy lying spirit And whereas thou art offended that I should say you are described to be the flock of Ishmaell and of the seed of Cain whose line reacheth to the murdering Preists c. And thou saist I am very sensorious and utterest many words without knowledge c. Reply Yea your words doth describe your nature for by your voice I know you to be none of Christs sheepe and accordingly I judge in just judgement and in true knowledge and doe not falfly sensure nor utter words void of knowledge and my words shall be witnessed by you in the day of the Lord Envy is of Cains nature and seed and in that you are and lyars are of Ishmaels stock and you are guilty of that let the sober Reader try and you are among the murdering Preists party and close joyned to them in doctrin and practise especially in writing against us Now no wrong have I done you that thou needest to be troubled and seekes to cover your selves by thy faire words in thy answer as if you were righteous but all will not hide you your works make you manifest to be no lesse then what I have said of you Then farther thou art hot against me in that I say you are found enemies to Christ revealed in his Saints and this thou hast noted it in the Margent for false but thou dost not well to be angry it is true what I have spoken thy own words doe prove it in saying there was nothing in thee to be taken notice of this was a denying of Christ within and such as deny him are found enemies to him within So the lye is thy own who hast denyed truth let the wise Reader judge and thy many words in a pretending answer will not cover you from the guilt of what I have charged upon you and not falsly and what I have said hitherto is true and not false though thou fainingly say thou marvels I should be so over-seen as to utter so many false things in so little a space nay my understanding was open when I wrote forth that book at which thou art so tormented that it hath caused thee some months travellin anguish to cleare thy selfe and yet cannot be at rest and thou art over-seen who resists the reproofe of thy wickednesse Then thou goes about to justify thy brother Burtons words who wickedly laid it down as thou immpudently goest to justify it who joyned in his accusation and slanders Quakers with Ranters and this would thou justify we are one against my just answer which denyed them in the fourth page of my first where I said between Quakers and Ranters there is no more union c. then betwixt light and darknesse good evil and that answer stands untouched by thee and is true and in justifying John Burtons wicked slander thou art more wicked in comparing the Principles and saist it will appeare they agree in one c. But what a wicked course hast thou taken to clear him by adding thy own wickednesse let all consider that reads for doe not I desire in plainnesse in my first in these words if thou dare lay * the Charge only upon the Quakers write in plainesse and bring testimony of thy accusation and thou may receive a farther answer but not a word in plain answer to this is returned though soberly desired neither time nor place nor witnesses evidenced to clear your selves of your first slanders which had been more honest then to have slandered afresh passing over your first but it seemes you cannot cleare your selves in honesty and so fulfill your wickednesse by adding to your lyes and slanders as thou impudently doth in thy comparing the principles of the Ranters with the Quakers And to save thy brother from shame guilt thou art fallen thy self into the snare justly may be judged to exceed him in wickednesse and thou saist with shame to thy selfe I repeat it that the * Quakers will not own Christ without them but thou brings not testimony of this asserion til then be thou reckoned and shall be plauged for a lyar which will be for ever for we own him as he is ascended far above all heavens who fills all things yea and without us too so that instead of proving the first false accusation thou adds another slander and the * second thing wherein thou compares them is unsound for though we witnesse yea thousands yet we need no man to teach us but as the anointing with in us as the Saints did 1 John yet we cry not down the ministry of God but ownes it and cryes down such by whom people cannot come to the knowledge of the truth though they be ever learning who Preaches for hire and goes for gifts and rewards and loves the wages of unrighteousnesse and this was the Apostles doctrin as it was ours and is no heresie though thou may so judge it for we say by the same spirit as the Apostles did they that are of God heareth us who are in the truth which is but one and there is not another and the Apostles which witnessed the Saints needed no man to teach them did exhort them and yet did not condemn principles by
passed by the two * slanders cast upan us by John Burton in your first booke which I charged you withall in mine to which not one word as to evidence your slanders but hath slipped it over as a foule guilty man which charge stands upon you both that you are slanderers herein and my first answer I am not ashamed of though you snarle much about it and would taint it or undermine it but thy subtilty is to weake truth confounds thee and thy simplicitie which is that we prise the Lord Jesus Christ God man to be precious unto us and hath owned him alone to be the foundation whom God hath lyed and in his light we are saved c. As I said in Page 7. against which words thou canst not justly except nor yet prove the contrary and yet as a man that loves to heare thy owne tongue thou layes down many things impertinent as to the cause in hand But it had been more honest to have helped thy brother Burton from under my true charge and cleared the truth if thou had been able but thou hast left him in the dirt under the charge of a slanderer and art unfaithfull to him and goes about to inquire what it is as thou saist to lay Christ for a foundation thou confesses what I have said is fairly spoken and yet thy envious minde and unbelieving heart seemes to be offended at my words and to them that can believe I speake plainly and doth not bege thy beliefe nor any maes but commends my selfe to every mans conscience in the fight of God and knowes no other Jesus nor Saviour nor Foundation then he that John was sent to prepare the way before who was and is and is to come who said I am the light of the World and now my words are defended to be truth in the fight of them that are spirituall and thou and such may heare but must not understand who have hardened your hearts least you should believe and therefare is given up to gainsayings till the wrath of God breake out against you and let John Burton remember my words where I said he is fallen into the pit which he digged for another and he undervalues the Lord Jesus whose doctrine is to speake truth but he hath lyed and slandered and so is out of Christ the foundation and undervalues him who keepes not his sayings but is a worker in darknesse and not in the light And as to that where I say thus much is the mind of the penmans spirit of the first Epistle of the first Booke secretly smiting at the doctrine of true faith and salvation to wit Christ within I have said the truth in righteousnesse and doe own my words though thou say I have done him a great deale of wrong c. But I leave it to be judged by them that are spirituall and not unto thee to give false meaning of my words and doth not he say in that Epistle of some that have been depending too much upon some thing they call Christ and the rigteousnesse of Christ within them c. Let the wise in heart judge whether this be not as I have said even a secret smiting against Christ within without which as I have said there can be no salvation for he that hath not Christ in him is a reprobate and this I speake not in opposition but as a testimony of Christ Jesus that dyed and rose againe and ascended who is within and without also and if any preach another Jesus let him be accursed and repent who art in the wrong doing thy selfe falsly charging me noting in the Margent with speaking falsly when I spake the truth and the false speaking rests at thy doore and is driven thither with the power of truth Then whereas thou would justify thy former wickednesse in charging the Quakers to be decievers against my just answer * in page 8. of mine which stands free from any of thy vaine arguments and uncontroled though resisted but it appeares my words sticks close unto thee and torments thee and that we are deceivers thou saist it will easily appeare with much impudence confidence thy arguments we shall try And saist thou First the Quakers deny the man Christ Jesus without them and own Christ no other wayes but as he is within c. Reply How impudent art thou in forging lye after lye and building them up in thy worke one upon another and a wicked course thou takes to clear thy former slanders truly charged upon thee in my first even by laying another upon it Friend By this thy deceitfull flander while thou hast thought to prove us deceivers hath proved thy selfe one even a false accuser mayst thou not blush to say we own Christ no otherwayes then as he is within we own him which was is and is to come who is within us and without us as I have said in my first we own him as the Scripture speakes of him and it is known to the Lord and in his sight we are approved whether thou be ieve it or not for I begg not beleife of thee but leaves thy double slanders to be read and judged of by all honest people and in the interim know it is a bad way to prove us deceivers by thy lyes this the rather is a witnesse to us that we are of God and against thee to be of the Devil who was a lyar from the beginning and thou his Child succeeds him in lying Thy second proofe is That we are deceivers because saith thou We doe perswade soules that Christ is crucified in them dead within them kept down with something within them which was never taught by them that spoke the Scriptures c. Reply These words are falsly laid downe but what thinkest thou of such who might crucifie to themselves * a fresh the Son of God and put him to open shame as it is written this they could not doe above Starrs they being men upon the earth and Christ was sent to preach to the spirits in Prison he that can read let him understand this doctrine was preached by them that spoke forth the Scriptures who had the spirit of God but in bâ—indnesse I finde thee and I think so I must leave thee and doth not feed the Serpent yet my words are plain to him that hath an understanding and an eare open and deceiver belongs to thee and at thy doore it lyes and thou cannot remove it Farther thou saist We perswade soules that that man that was borne of the Virgin Mary is not above the clouds and the Starres when as the Scripture saith a cloud received him out of their sight Reply This is another lye uttered without fear or knowledge or honesty we doe not perswade soules to believe any such thing but beares witnesse to the truth of that Scripture that a cloud received him out of their sight and we say he is out of their sight and must appeare againe in sight and
and beggerly in comparison c. For shame cease such Divinity least all thy fellowes reproove thee O how doth thy ignorant zeale lead thee into snares and trape thy owne feet Conscience which thou saist is the light of God is Nature it selfe then it must needs be that every mans nature which is sinfull say I is the light of God O what horrible doctrine this proves in its explanation Blush and be ashamed when thou considers then thou cryes out in reproofe O wonderfull sayes thou That men should make a God and Christ of their consciences I know none that doth it nor that ever spoke so highly of conscience as thou hast here done yet we say our consciences beares us witnesse in the holy Ghost and this is our rejoycing the testimony of our consciences and if our consciences condemn us not then have we confidence towards God and yet makes not God and Christ of our conscience as thou secretly would charge us withall then thou goes on and would seeme to prove but cannot that something besides the light of Christ convinceth of sin but thy reach is too short though thou wind abroad and lets thy thoughts into the pit of thy owne reason to bring up a thing to confound truth but cannot for this is thy proofe where they were all convinced by their owne consciences Jo. 8. Now all these I say were men come into the world and therefore according to Jo. 1. 9. were lighted with the light of Christ and thou hast confessed that conscience is the light of Christ as God which is no lesse then I have affirmed then wherefore hast thou waded so farr when at the end thou art forced to confesse my position thy words being explained that it is the light of Christ that doth convince of sin and can find no other thing besides that then thou saist here is something besides the spirit of Christ that doth convince of sin c. But yet I say nothing besides the light of Christ as thou hast confessed and that was that only which I affirmed in the 10 page of mine about which thou hast made all this stir and to no purpose as to prove any thing convinceth of sin but the light of Christ and in that I said he that convinceth of sin against the law leads up into the fulfilling of the law which still I own though the world would contradict it but cannot and I clearly see thou hast not reached the understanding of my words But answereâ—â—hy owne conceiving and not my words for I doe not say or thinke that righteousnesse comes by the law yet that is righteousnesse which condemneth that which breaks the law if thou hast an eare thou may heare and as I said it is the word of truth the righteousnesse of the law must needs be fulfilled in judgement upon you all and by Christ Jesus in you if ever you receive the salvation to your soules and thou hast not yet learned what I mean and though thou say that for justification thou lookes beyond the law to the sonne of Mary but I say thou must not look beyond it for condemnation who are in transgression and not reconciled to God through condemnation in the flesh for it will reach you to condemnation and thou saist Thou understands that I doe in all my disoourse disowne Christ without by pretending to a Christ within To which I say thy understanding deceives thee who it may be feared blinds thy owne eyes that thy conscience may not condemn thee for slandering but while I am approved in the sight of God of those things whereof thou accuses me falsly and wickedly I matter nothing what a lyers judgement is of mee my answer to thy 6 Query shall prove me clear and thee a lyer herein that we own Gods Christ as the Scripture deelares of him as I have said and the darknesse of my words is to blinde the eye of subtilty and not to deceive the hearts of the simple though thou would say it see if thou now can tell what I say And whereas thou art offended that I say many more things in thy Booke I passe by as being not pertinent to the thing in hand my words are true for the thing in hand was proving us decievers and that was the most of that I medled withall or â—urposed to oppose and to other things that thou speakest of in short my answer was and is the words or some of them I own and thy voice I deny without any blaspheming or error in the view of all the world though thou would say it for whatsoever a lying spirit speaks I deny it to be the voice of Christ though it may be some of his words and thy spirit is a lying I pirt though thou be offended that I should say fooles loves to be medling yet its true enough is not he a foole who is alyer and a slanderer â—â—at understands not betwixt before a time and since a time judged in thy own conscience and thy faire words as that it must needs be saist thou That the Saints of God must be called foolos c. I say neved presume the name of Saint but clear thy selfe of thy lyes and slanders and perverting Scriptures and learne the First principle of Religion Even that which Condemns thee And as to that which I say is true that the Pope can speake as much of Christ without as thou I own it and may add I beleeve he can speake more then thou of Christ without and with as good or better understanding though both a like sar from the Kingdom of God yet in thy answer thou askes me if I put no difference betwixt the speaking of and beleeving in Christ without Yea I doe a great deale for he that beleeves in in him hath the witnesse in himselfe of him and his heart is purifyed and he is a new creature which thou art not but thou I suppose would be reckoned a Believer for I think the Pope hath both more words and more good workes and makes as much conscience of lying and false accusing as thou for ought as may be understood of a tree by the fruites which is our way to judge as Christ hath given us example then in that I said thou hast answered thy selfe a question deceitfull thou art offended and boasts thy selfe against me Charging me to be an enemy to the truth and the like in that I did not manifest thy deceit but now I shall therefore to stop thy proud boasts in that answer thou calls it a sad doctrin which saith follow the light which Christ hath enligh ned every man withall and other such like things following that question which are deceitfull and wicked and thou thereby is proved the enemy to truth thy selfe and thou and thy words are both deceitfull and therefore boast not thy self then thou answers my Question which was doth not the Scripture witnesse that all who have not Christ within are Reprobates the
which is true and no lye nor wresting of it neither in thy Reply can I find that thou proves it though many words uttered little to the purpose with adding to thy former slanders in saying We would hold that that light is the Spirit of Christ this is not spoken in all my Book but that it is one in union I say and not contrary to the Spirit of Christ but witnesseth of it and to it And thou further saith We say many things which thou knowest to be blasphemy This is another lye prove one blasphemy And further thou saist Christ as he is Mediator doth not enlighten every one that comes into the world c. Reply Well thy ignorance and wickednesse vents it selfe forth a pace let any man read that first of John and see whether he doth not speake of Christ as Mediator he saith he was in the beginning with the Father and was made flesh and dwelt with the Disciples and his life was the light of men and the light shined in darknesse and what was he which lighteth every man that comes into the world and he came to his owne but they received him not but as many as received him to them he gave power to be the Sons of God c. What saist thou Was not this spoken of Christ as Mediator consider be instructed rather then let thy blood go for it however I leave thy doctrin thy errors herein to be judged by them that are spirituall and for shame cease such doctrin the more I rake among the filth the more vilely and odious it appeares and for thy proofe of this doctrine thou brings Mat. 11. 25. and saies here the Father and the Son are speaking one to another but what doth this prove though it be so doth it any way follow that John did not speake of Christ as Mediator John 1. what vaine productions thou brings from thy impertinent proofes let them be weighed and taken notice of honestly and thou bids me understand thus much That nature which is conscience is the light of God I understand thy blindnesse if this be so as thou saist then mans nature is pure without sin as the light of God is and this is error abominable contrary to the Scripture which saith all by nature are the children of wrath is all by the light of God as thou sayst nature is children of wrath so thy Divinity and take it as it is truly interpreted I desire not to wrong thy words thou gives me to understand the greatest ignorance from those things that lately I have heard no not the like in England and it is very true as I said thy folly appeares by thy much medling Then thou askes me What I will have the light called wherewith every man in the world is lightned and because I doe not call it the Spirit of Christ thou as it were murmurs because I have cut of thy occasion and thou cannot bend thy tongue with any seeming advantage against the truth but in that I say the light of Christ convinceth of sin which is true thou on a sudden produces thy bad consequences and askes if I call nature the light of Christ and such like c. But they all doe not prove the contrary so that which convinceth of sin is worth minding and takeing notice of by all that ever is saved and as to that where I say that which may be known of God was manifest in them even in them that was given up to worke unrighteousnesse c. I said the truth which thou art not able to contradict in equity though thou very ignorantly bend thy answer as if I had said the knowledge of God was made manifest in them when I say plainly in my Booke that they were turned from the knowledge of God and yet that which might be known of him was manifest in them and this thou canst not deny and though my words as layd down are not in the Scripture words in terms yet have not I said falsly herein and doe not be a prover of that which thou cannot thy selfe deny then thou saist How feeble an argument is this to prove that every one hath the Spirit c. Reply Thou blind man did I goe about to prove any such thing or make any argument thereupon we are about the light which Christ hath given or lighted every man in the world withall which light convinceth of sin and is not contrary to the Spirit of Christ unto this was I speaking and this I stood by and thou conceives another thing from my words and fight against thy own consequences like a man too irrationall to understand common English c. Then thou saist Thou passed by other lame arguments which I tumble over like a blinde man in a thicket of bushes O be ashamed for ever thus to evade and shuffle with such scornefull words I said that which reproves of sin is the gift of the Spirit of God John 16. and that which makes manifest sin is light and whatsoever is reproved is made manifest by the light Ephes. 5. how dare thou call these lame arguments tumbling over what impudence is in thy heart so to say when thou art put to confusion then such excuses thou brings Well some may see thy folly then to my Question which was whether that light which every man is lighted withall is sufficient in it selfe for life and salvation to every one that believes if thou say not wherein is the blame in God in his light or in the creature thou saist No it is not sufficient I take it for an answer and leaves it to be weighed by the sober Reader and though there be vessels of honour and of dishonour made of the same lumpe as thou saist yet I further Query is not every mans blood that perisheth of his owne head and is not the Lord clear from the blood of all men even though they goe to destruction and if the Reader try thy Book over he may judge whose arguments are lame Then whereas thou said Christ as God hath lighted every man that comes into the world To which I said then why dost thou say we wrest that Scripture John 1. 9. seeing thou thy selfe hast confessed no lesse then what thou callest wresting in us and this is truth let all men consider else that when thou confesses Christ as God hath lighted every man in the world it is no lesse then what we say and that Scripture say which is that Christ is the true light and that is he which lighteth every man that comes into the world and maist not thou be ashamed to call this so scornfully a glavering Answer not being able to clear thy selfe from my just charge in that herein I charged thee with confusion to oppose us in that which thy selfe confesseth to be true consider well of it and let not thy blood goe for the truth of all what thou saist for I desire it not Further thou cries out Is
perishes as an untimely fig and its praise is blotted out among men and it s passed away as smoak Truth is a top of thee and out-reaches thee and thy formed weapons cannot prosper and it shall stand for ever to confound thee and all its enemies and though thou wilt not subject thy mind to serve it willingly yet a slave to it must thou be and what thou dost in thy wickednesse against it the end thereof brings forth the glory of it and thy owne confounding and shame and now be wise and learned and put of thy armour for thou maist understand the more thou strives the more thou art entangled and the higher thou arises in envy the deeper is thy fall into confusion and the more thy arguments are the more increased is thy folly let experience teach thee and thy own wickednesse correct thee and thus I leave thee and if thou wilt not owne the light of Christ in thy owne conscience now to reprove thee and convince thee yet in the day of judgement thou shalt owne it and it shall witnesse the justnesse of the judgements of the Lord when for thy iniquities he pleads with thee and behold as a theife in the night when thou art not awarre he will come and then woe unto thee that art poluted FINIS ERRATA IN Page the 2. line 2. for o r to and l. the 20 r. and before the dragon in P. 4. l. 5. for helped r. belyed take notice of it in Page 5. line 17. r. and before all In Page 6. l. 16. for here r. they and line 34. for t is r. is Page 7. l. 7. for doe r doth for falfly r. salsly Page 9. l. 12 after Ranters r. they would professe they P. 11. l. 11. for rested read wreasted P. 12. l. 2. for upan t. upon and l. 9. for simplicity read simple policy and line 11. for lyed r. laid and l. 25. for maes r. mans and l 26 for fight r. sight and l. 30. for fight r. sight and l 33. for therefare r therefore P 13. l 30. for impuden ce r impudent P 19. l 24. for Ja r Jo and P 20. l last after feet r and to confound thy selfe thou saist P 21. l 36. for the world r thou P 22. l 10. for are r. art P 23. l 1. for judged r judge and l 17. before for r nay P 24. l 7. for therefore r therefrom l 31. for it r yet P 25. l. 13. after coufesses r is the light of God l 30. for witnesse r. witnesses P 27. l 16. for of read to and leave out to P 28. l 29. for why it r who yet p 30. l 16. for saith r faith l 28. for it r what P 32. l 26. for speak r. appeare l 28. for further r former P 33. l 10. for what r. that l 31. for so r see P 24. l 19. r I before have and for prover r reprover l 28. stood r. stand and l 29. for fight r fights P 36. l 30. for that r the l 34. after but omit is P 38. l 8. for you r thou P 41. l 6. for soules r soule l 9. for set r let l 27. for answered r fnared l 29. for urgeing r rageing P 42. l 12. for thee r the P 45. l 4. for yet r yes P 46. l 15. for that r the P 48. l 17. for not r no l 37. for wayes r wages P 51. l 15. before are r as P 55. l last r. damnable after is P. 58. l 29. for against r no in P. 49. l 6. for he hath r hath he not so it is in the manuscript * about 100 or more as may be proved inparticular if need require * Several lies and slanders was proved against him in that book which he cannot clear himself of mark that * Lying perverting Scripture is an evil lâ—fe * lyers and flanderers is of the Dragons party * I said that desolate Zion is compassed about with enemies to make her adestruction c. These are some of the words which he sayes flung into the wind * viz. That the Quakers deny Christ to be a reall man Secondly that they fancie him to be God manifest in their flesh Thirdly that they make his humane nature with the fulnesse of the Godhead to be but a tipe of God these things were charged up on us * This is a lye * That the Ranters and Quakers deny all teaching but the teaching within and yet condemnes principle by practise * In my first Booke * in my first booke I said Read the Scriptutes mark the sence betwixt before and from * viz that which you said there was nothing in any man to be taken notice of this is a denying of him within * the truth is he is in their steps and among them * viz. that the Quakerâ— undervalues the Lord Jesus and doth not lay him for their â—oundation * The children of God were ever counted deceivers by this generation but the way which he called delusion doe we worship the true God c. * Or in themselves * Till he could prove the light Jo. 1. 9. to be contrary to the Spirit of Christ when he prayes his I may shut my mouth * The witnesse is as good as the Judge in measure * The words seems to be are left out by him which carrie the strength of my words * In my first booke * Page 10. of my first Rom. 10. * Page the 14 of my first John 1 9. To this is two witnesses John 14. May 23. 1656 Iâ—Bedford This is witnessed by many His own book holds this forth * Compare this doctrin with Heb. 13. 8. and his doctrine is proved to be damnable * Contrary to Johnâ— â— * Witnesse one of their brethren a Justice of peace so called who imprisoned falsly the Innocent to all their shame
man in that Nature is ascended into Heaven and therefore boast not thy selfe another time This nakednes of thine might have been covered but for thy own boasting and thou saist Acts 1. proves it let the reader search If he can find that Christ ascended in sinfull wicked Nature such as theirs is who are one with John Bunian and this is another lie of the Scripture and though thou with much impudent confidence affirme the Quakers to be deluders c. I say from that we rather love dispraise then praise and are as our fore Fathers were counted deceivers and yet are true and thou art deceived in thy own heart in that thou understands my words that I should say as though there were no false Prophets now because I said they were in the Apostles dayes which is true and yet are they now too even it s witnessed by thee and thy fellowes who are in their steps who through coveteousnes making merchandize of soules and your people are ever learning and not able to come to the knowledge of the truth and goes for gifts and rewards and are false accusers and such like Nay but understand me better for I say thou art a false Prophet and thou art now though thy root sprang forth in the time of the Apostles of which thou art a branch and thy fellows And though I said that Antichrist was in the dayes of John and this was before a Quaker was heard of my words I own prove that that the Christians was called Quakers at that day if thou canst c. I alow not thee to be my Interpreter except I found thee more honest but doth condemne thy meaning upon my words and though thou say instead of proving our selves not false Prophets we prove our selves no Christians because I said that word Quakers was not heard of in those dayes Now consider are they no Christians now whose title or name without was not given or heard of in the Apostles dayes then Protestants are no Christians nor Independants are no Christians nor Anabaptists are no Christians because they were not called so in the Apostles dayes and while thou hast thought to prove us no Christians hast cast out thy selfe also then thou art no better then we and what poor arguments these are let the wise consider and vaine consequences I did not say there were no Quakers then but not a Quaker beard of viz by that name for there was thousands of Quakers who trembled and quaked at the word of the Lord Moses and David Jeremiah Isaack Paul with many more were Quakers and trembleâ—s though not then so called but as I said such as thou hast such thou brings and thy master will accept thee Then thou saist I fling durt in thy face because I said if we should diligent search thee we should find thee in their steps through feigned words through coveteousnesse making merchandize of soules loving the ways of unrighteousnesse And further I said among them thou art found who art preaching for hire and loves the error of Balaam who went after gifts and rewards c. Now thou seemes to be grieved and calls this a false accusation but le ts try the cause admits dispute art not thou in their steps and among them that do these things aske John Burton with whom thou art jâ—yned close to vindicate him and calls him Brother he hath so much yearly 150. l. or more except thou hast some of it which is unrighteous wages and bire and gifts and rewards What saist thou art thou not in his steps and among and with him and them that doe these things if he be thy Brother and thou so own him what is evill in him whom thou vindicates I lay upon thee but tell me who have heard thee deny him and the rest of the Independants in these things which thou knows he doth act and in thy answer I cannot find the fully clearing thy self by denyall but saist that spirit that lead me out of this way is a lying spirit out of what way I say out of the way of preaching for hire dost thou meane nay it s a lying spirit in thee that goe in their steps and among them that goes in this way and though thou bid me have a care of receiving by hear-say what I have said received in this is truth though thou evade it never so much As to that of some bidding thee throw away the Scriptures c. Indeed upon such termes it might be spoken so as to be owned a lyer and a slanderer is an unfit fellow to meddle with the Scriptures or to take the name of the Lord or of the man Christ Jesus in his mouth and I may say truly what hast thou unrighteous person to doe to take his name and truth in thy mouth hateing to be reformed And in that I say of thy crying against Christ within this is true who said there was nothing in thee nor any man without acception to be taken notice of as we may prove by witnesse though thou deny it then was not Christ within and what lesse is this then to cry against him when as thou denyed him within or else concluded he is not worth taking notice of And though thou say I falsely speak of thee in saying thou calls the Doctrine of Christ within false opinions and take in hand to discover it but the falsenesse is in thee who hath utterd that which is untruth and contrary to the Gospel and now denyes it or would hide thy wickednesse for thou having framed an objection and speaks of some that are for a Christ within c. and then thou saist thou will discover the falsity of such opinions Now thou dost here reckon the Doctrine of Christ within false opinion or among them at least let the Reader judge and be thou silent for shame but all thou saist cleares thee not from what I said of thee God shall judge thee thou lying tongue and deceitfull heart Then thou charges me with folly and to eat my first words and to be unstable in judgement and to fight against the truth c. From my question asked doth not the Scripture say Christ is within except you be reprobates and is not this thus much all is reprobates but they in whom Christ is within and yet because I said the measure or manifestation of the Spirit is given to every man this thou hast catched at and would prove it unsound but truth is over thee and both these are true and further I say that Christ is given into the world yea to all but all receives him not and they that doe not receive him are reprobates though he be given but not received and the folly and fighting against truth is in thy selfe who saith it is contrary to the Scriptures to say the Spirit is giving to every one thou here lyest of the Scripture as it s proved and I doe not befoole my selfe in saying the words or some of them I own