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
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
false thing in the margent But to make it appear false thou hast corrupted my words which are though some of all sorts of people be brought to God yet thou * seems to be offended herewith and these my words are true upon thy head for I aske not withstanding some were such are they such who are in wickednesse since they owned us then why dost thou wickedly as though thou wert offended at it upraides us that such or such are carried away with us as though none else which is thy lye uttered in thy hastinesse And whereas thou art offended thou saist that I should say thou art like the Pharisees whether I spake so or no how ever I own that thou art like them at least even one among them As further I shall manifest then thou hast over-leapt with a false excuse of passing by many railings as thou saist which it seemes troubles thee that I should truly * charge thee to bring forth lyes without feare and that the Ranters and light Notionists and thee we deny till you to turne to the Lord by repentance and if you turne from your iniquity we dare not deny you And further I truly charge thee that thou art puft up in thy lyes and slanders and advanceth thy selfe above the Innocent who exceeds thee in faith towards God and in good workes towards man and whose conversation is in heaven but thine is among the hirelings c. And this thou hast skipped over as a deceitfull child with a poore excuse which thou may be ashamed to call these railings but that thy heart is void of shame let the sober Reader judge else then thou saist I stumble at that wherein in thy first thou said the Devil perswades these men to believe First That salvation was not compleatly wrought out for sinners by the man Christ Jesus c. Reply Here thou art a lyar again I stumble not for I walk in the light and doth not stumble but I reproved thy lye and slander and said this accusation is clearly false wickedly cast upon us for there is no salvation in any other neither is it wrought by any other but by Jesus Christ c. As page the 9 of my first may be read but thou hast not at all removed the true charge against thee that I charged upon thee upon these words viz. a believer of lyes a slanderer a false accuser which stands true upon thee still and will for ever till thou remove it by repentance for thou canst never clear thy selfe any other wayes and thou saist I have left some words out but this is but a poore catch for doe I not make an Et caettera at the end of thy words and if thou wert not too ignorant thou mightest understand that which followes is included and conjoyned Then thou goest on and saist I am offended that thou should say the Devil deceives soules by bidding them follow the light that they brought into the world with them telling them that will lead into the Kingdome c. Now my answer to this is sober and just * as will appeare though thou say vainly I seem to be gravelled because I informed thy mistake who said pervertingly either in subtilty or for want of wit the light which they brought into the world with them when as the Scripture saith Christ is the light which lighteth every man that comes into the world Joh. 1. 9. which light as I did I doe affirme will lead into the Kingdome of peace and rest and deny it if thou canst for the light of Christ doth reveale Christ and the light lighteth every man that cometh into the world then thou heapes up many words though thou falsly say I corrupt that Scripture Ja. 8. yet I lay it down in its own words and saith that is or was the true light that lights every man that comes into the world and that light which hath so done will lead all that believes into the Kingdome for Christ saith I am the light of the world and though thou ignorantly would seem to say this is error yet I affirme it that hâ— the same which saith I am the light of the world is he and no other which lighteth every man that comes into the world and this I suppose thou wilt call a filthy error but the filthinesse is in thy owne heart and error too through ignorance of the knowledge of the things of God who would faine if thou could make it appear that that Christ which lighteth every man that comes into the world John 1. 9. is not the same that saith I am the light of the world John 8. 12. Thy confused words seems to carry this meaning let the Reader judge whether that be not the same Christ Jesus which John speaks of Jobn 1. 9 as it is written of John 8. 12. and though thou ignorantly say I would have roome to broach my folly yet thou lets out of thy vessel insides of leaves of lyes slanders and folly and thou saist when he said I am the light of the world he was without he did not meane any light within and thou presumptuously bids me deny this if I can to which I say the same Christ which said I am the light of the world was he which was before Abraham who was a light to the Gentiles and lighteth every man in the world yea he was and is given to be a light where his person which was supposed the son of Joseph never came and doe thou deny this if thou can that all men may see thy folly for there is not many Christs but one Christ which is not only within but without not only without but within but is all and in all let him that reads understand Then thou saist the light wherewith Christ as he is God lighted every one is the soule of man which is the life of the body and is a creature and hath one faculty of its owne Nature called conscience Reply Now le ts try this doctrine and consider what thou hast said it amounts to thus much that conscience is of the nature of the soule of man and the soule is the light of Christ as God Therefore thou hast said the conscience is the light of God which must needs be without sin this is more then I have or dare say I might here fitly ask thee if thou knowe what the word conscience signifies in true understanding and yet though thou hast uttered this that conscience is a faculty of the soule which thou saist is the light of Christ as God which light of God must needs be of the nature of God pure and not impure yet in the next page thou saist Conscience is a poore dunghill creature in comparison of the spirit c. and in another page calls conscience poore soe empty beggerly things c. What now John Bunion is that which thou hast concluded to be the light of God but a dunghill creature and loe and empty
Question is sound and of worth to be noted and in thy answere thou sayes yes it is true to which I soberly Reply then what a condition are all in that hath not Christ within nor no knowledge of him but what they have of him as he is without by the letter without doe thou consider this and whether it be not of the cheifest prize to life and salvation to waite for him and seeke for him within seeing all that have not him within are Reprobates But farther thou would seeme to manifest a great deale of folly in me when all the folly lyes in thy own bosome and by thy confused words I understand thou grounds thy answere upon a lye and false understanding and therefore brings thy false reproofe as if I should hold forth that every man hath received Christ or the Spirit of Christ in him This I have never said but that every man hath the light of Christ given him which I say is one in union with the spirit of Christ and I say Christ is given to all but all receives him not and I see thou understands not my former words that I write in answer to one of thy Queries thou cannot distinguish betwixt a thing being given of God a thing being received by man so that the folly is fallen back on thee take it who understands not my words but opposes thy own conceivings and false understanding and though I might more truly apply this word folly in that extent then thou applyed the like word to thy selfe in this same page yet I leave it to the judgement of the serious Reader and sayes thy folly is want of wit in the World and not for Christs sake then thou would defend thy first wickednesse in that thou said the Devill deceives soules by perswading them to follow the light within which all men have but my answer to it thou hast not reached in that I sayd he that comes to life eternall must follow the light within which Christ hath given which stands over thy head for ever to be truth but yet how blind art thou in confessing the light within even conscience is the light of Christ as God and it sayeth the Devil deceives soules by bidding follow the light within O abominable doctrine what doth the Devil deceive souls by bidding follow the light of Christ as God so John Bunnions doctrine is let it be noted now see thou thy folly how it is manifest and thy pittyfull evasions are weighed instead of contradicting my former sufficient answer which thou could no way reach to wrest or otherwise to answer it askes a question which I may answer as soon as thou hast sufficiently replyed to my former answer and this is in part an answer to it it is herisie to say that the light of God any light of God or Christ can or doth deceive the soule and though thou stumble at it I said well in saying that thy whole purpose is a secret smiting against the light within let the Reader judge And now to manifest thy ignorance fuly thou hast confessed the light within even conscience is the light of God hast not thou cause to repent of these absurdityes and blindnesse who holds forth that the Devil deceives soules by the light of God seeing thou can find no light within man but that which thou confesses Then thou sayes Thy whole designe was first to shew soules where salvation is to be had namely in Christ without and yet hath confessed all that hath him not within are Reprobates and such have not salvation by him without Consider therefore without Christ within no salvation as I have said and thou hast confessed it Mark it then to cleare thy selfe from contradiction which I charged thee with thou would cast a confusion upon me in that thou sayes I would make a defiled conscience the law and spirit of Christ to be all one This is falsly spoken I have never said nor thought that a defiled conscience is the Law and Spirit of Christ a lyar thou art to be noted and this lye adds to the number and yet consider thou hast said severall times that conscience is the light of Christ as God and now calls conscience defiled is the light of God defiled Jâ—hn Bunion saith so O horrid read thou thy confusion and grievious error which is brought to thy doore and there I leave it thou may blush and all thy witnesse at this and in that thou calls my answer Scoulding against thy Epistle and presumptuously saist The truth of which thou could be willing to seale with thy Blood Reply Scoulding I deny but I have reprooved thy lyes in the authority of the Lord and be not so proudly puft up in boasting what sayes thou shall thy blood goe for this that the Quakers are deceivers and that the Devill deceives soules by bidding them follow the light within wich thou saist is conscience which thou confesses is the light of God that the blood of Christ was shed before the world was and that the Scripture say so and that we deny that Salvation was compleatly wrought by the man Christ Jesus with severall other things noted for lyes what sayes thou John Buniot art thou so desparate as that thou wilt hazard thy blood upon this account if it be so sure the Devil hath great power over thee cease thy boasting least the Lord make thee an example and though thou would exhort me thy spirit I deny and so thy words I judge and cannot receive good from an evil Spirit then thou comes on falling on thy own foule ignorance againe and would faine clear thy selfe but by thy stirring thy owne wickednesse herein thou makes it cast an odious sight to all that passe by we may follow thee a little seeing thou art not yet weary and faine would thou make it appear that the blood of Christ was shed before the world was saist it was in Gods account but to this I have spoken and largely shewed thy blindnesse to all men and adds this upon thy head thou art a lyar and perverter of Scripture to say that the blood of Christ was shed before the world was And further thou art a lyar to say that God accounts a thing for truth which is a lye a sad error and wicked And further thou art a lyer to say that I corrupt thy words for I had not laid open thy nakednesse so fully if thou had not persisted in thy blindesse as now I am forced to doe but enough of this and more then ever thou canst clear thy selfe of honestly and yet to cover thy owne shame charges me falsly with folly to speake evill of things I know not or else with madnesse c. Reply Friend be not so confident I know the difference betwixt before and since or from and know that God accounts not a lye for truth as thou holds out thy own folly and madnesse behold who commits iniquity in lying on the
this all the wit I have and wonderfull ignorance Because I said it is not good to neglect following the light but that every one minde the light of Christ Jesus in them in answer to thy words which was haveing said the light which convinceth of sin is the light of Christ as God which the neglect of will be sure to damne as thou saist and now let wise men judge of my answer but thou falls heavily on it proving that obedience to the law will not justifie and the like which I doe not at all affirm but to that I say the law having its opperation upon the disobedient the justifier comes to be seen which is he that is the end of the Law and the law must by him be obeyed or fulfilled in thee if ever thou be saved from being damned by it Consider of this when thou hast a better understanding for its yet hidden from thee then when thou hast thus cried out against my just Answer thou tells me what I should have said Alas poore man thou reaches not what the knowledge of things eternall is by that wisedome in which thou art I need no man to teach me but the Lord Then thou saist Jesus Christ hath obeyed the Law and justified thee c. Reply Nay hold repent first and be turned from thy iniquities and believe in him and boast not thy selfe so proudly thou art in the transgressions of the Law in disobedience to it a lyar slanderer and scorner one that the Prince of the power of the Aire rules in a childe of wrath and every one shall dye for his owne iniquity and the soule that sins shall dye and wrath to every one that doth evil and the revelation of the judgements of God Learne what this meanes or ask them that are of a better understanding then thy selfe Then thou seems to minde me of some weaknesse and cries out Wonderfull foolishnesse c. Because I said the light of Christ given to every man Jo. 1. 9. as thou confessest is not contray to the Spirit of Christ and to the grace of God but is one in their nature Mark and a man cannot possibly love one of them and hate another therefore one they are in the union leading in the same way unto the same end and where doth the Spirit of Christ give light or that grace of God work or lead if not in the conscience c These are my words Now let honest men consider and John Bunion be silent what foolishnesse or wonderfull weaknesse is in these words but is onely to the wisedome which is devillish which despiseth truth or what cause was there to blush when I wrote them as he impudently saith who cannot contradict them nor reprove them and yet railes upon them no marvell that thou would passe them as thou saist with such a poore shift to evade with a lye that thou hast spoken to it already when as thou hast not medled of these things O let not thy impudency so sottishly carry thee for thy shame is seen and laid open its good in thy light to passe that which confounds thee which is past answering so to save thy credit among thy fellowes the cause to blush is in thy self and it s brought to thy doore Then thou pleads for the Scripture to be the rule in opposition to my Question which is not answered which was can there be any surer thing for the creature to look to to walk to life or to come to God by then the light of Christ which every man hath given him c. But thou may for shame cease pleading for Scripture rule being thy selfe art so farr contrary to it for he that walkes in the life of the Scripture I have union with him and the light of Christ is a more surer testimony either to witnesse justification or condemnation then any mans words without whatsoever then my other Question was whether the Turks Jewes and thee and others doe serve sin and lust because Christ hath not given you light to discover your sins or because you hate that light that is given and much to this thou speakest not pertinent nor answered in plainesse I leave it to the Reader to judge and to read my answer Page 17. of my first which clears truth from all what thou hast said against it in this particular Now I come to the next thing where thou foolishly charges me That my doctrin is not according to truth but a lye Charigng me to affirm that which the Apostle doth deny Because I said the spirit is given to every man though every man receives it not and it strives with the wicked though he follow it not c. My words herein are truth and no lye neither contrary to the Scripture and let the Reader be Judge betwixt us the Apostle saith the manifestation of the Spirit is given to every man to profit withall and some of these to whom he writes thus was wicked given to incest and idolatry and other sins here I prove it was given to the wicked and thou confesses the righteous had it and there is but these two on the face of the earth Now if thou can find a man that is neither wicked nor righteous then thou hast advantage then some hath not the manifestation of the Spirit the Saints had the Comforter the Spirit of truth and he the Spirit of truth convinced or reproved the world of sin they that were not Saints but wicked had it reproving them Marke these things and let honest men judge while both you and I am silent whether thy doctrine which denyes that which the Scripture affirmes or mine which bears witnesse to the same thing which Scriptures speaks be to be disowned let an equall line measure the shame and false doctrin is fallen upon thee and thou art offended that I should say thou brings other vain arguments with a vapour saying Neither I nor my fellowes are able to answer c. But I say true the arguments are vaine one is The Devils are convinced but hath not the Spirit or such like Now what is this to the purpose that thou contends in that wherein no-body strives with thee nor none affirms against thee and it is a vaine argument to parelell the Devill in such a cause as having the Spirit but thou art so blind it s hardly possible to let thee see thy ignorance herein I may not much strive with thee onely I le tell thee of those things and the sober Reader shall judge to instance a thing impossible to prove things possible is vaine arguments so that I have herein done thee no wrong Then thou cries out of my weaknesse and that I Blaspheme and of a great deale of ignorance discovered in me and bids me be silent and falsly charges me with Presumption and such like c. Because I said thus much I leave with thee till thou prove the light of Christ which thou confesseth every man hath to be
contrary to the Spirit of Christ I shall say every man hath that which is one in union and like the Spirit of Christ even as good as the Spirit of Christ according to its measure these are my words Page 18. and I own them and thy answer to them is no contradiction nor just confutation of them but lyest in saying I call conscience and nature it selfe the Spirit of Christ this is false never spoken by me so that thou hast uttered a pack of railing words without any knowledge or feare of God in stead of a sober Answer the blasphemy and great deale of ignorance and presumption appears not in my words they are truth and thou hast not proved that the light of Christ is contrary to the Spirit of Christ Nay thy simple policy is too short when thou had done so then had been a time to have cast these opprobrious speeches at mee like venomne from a Viper but the weaknesse or strength of error and blasphemy and the great deale of ignorance and presumption c is fallen at thy doore and there I leave it clear thy selfe from it as thou art able who without any confutation of the words falls impudently to charge me thus highly and falsly from the words be thou silent whise the Reader Judges then thou goes about to defend thy first wickednesse in that thou said the Devill doth deceive poore soules by bidding them listen within and turne the minde within and see if there be not that which doth convince of sin c. And my Answer to this is sound and stands over thee and unreproved by thee though many words thou speakest yet from the Scripture doth not prove or by honest arguments that the Devill doth deceive any by bidding them to turne to the light within which convinceth of sin if thou would have cleared thy selfe thou should have proued thy assertion according to my desire I asked thee was ever such a thing spoken that the Devill can deceive any by the light of Christ but to this not a word in proofe but faith Every man hath not the Spirit of Christ c. But further then I Query Doth the Devil deceive any by bidding them to turn in and listen to that light spoken of John 1. 9. for that light am I contending for and not any other contrary to it then thou saist thou denyes That Paul bid listen within telling me of making shelter for my error c. This is no error to say that Paul bids listen within let the Reader judge from that Scripture Rom. 10. 9. The righteousnesse of faith speakes on this wise vers. 6 which is the voice of the Gospel and vers. 9. what saith it the word is nigh thee in thy mouth and in thy heart was not that the end of these words to listen within the word is in the heart what saith it there now the error is thine that denyes the truth and the lye is returned to the founder who denyes that Paul bids listen within when its plain he saith the word is in the heart what saith it there O that a man professing knowledge and enterprizing such things should be so sottish and so unable to finish what he hath begun then thou cryes out-hidiously and notes it in the margent for wresting of thy words in that I said thou saist they are ignorant of the Gospel who closes in with these motions of the light within or conscience which doth command to abstaine from the evill and to practise good and thy owne words are now the poore soule through ignorance of the Gospel closes in with these motions of its owne conscience viz. the motions which convinceth of sin within which doth command to abstaine from this evill and practice this good so let wise men consider whether I have wronged that intent of thy words and be not so soon angry for thou canst not vindicate that they that closes in with these motions of the conscience or the light of Christ within which convinceth of sin within which doth commmand to abstaine from this evill and to practice this good is ignorance of the Gospel and doe not evade it by words without knowledge in picking of quarrels and seeking offences by different tearms of words where no occasion justly is given thee Then my Question thou seemest to answer which was what and how doth the light of the Gospel worke if not in the conscience and to command from evill and to practice good this Query stands over thy head not confuted nor fully answered for the true understanding of it thou hast not comprehended but to thy own conception thou hast answered as if I should say that every man hath the light of the Gospell working in them to salvation which I never said nor thought so thy answer is not to the purpose Then thou hast passed by ful slightly as disable to clear thy God and his Spirit that guides thee which is the God of this world of that great sum of wickednesse justly charged upon thee Page 19. of my last which according to true collection is by turning the mind within to the light which doth convince of sin and listning thereunto and claspeing in with the motions of the conscience which doth command to abstaine from evil and to practice good and closing with something within which thou confessed is the light of Christ these things preceding then thou saist hereby or thus is the poore soules carried headlong and at the end of its life doth fall into the belly of Hell this is indeed a sum of wickednesse set forth by thee which when thou receives it in againe shall receive the interest upon it of indignation and vengeance and though thou hast slipped it now it shall then be reckoned on Jobn Bunions score Remember thou owest to prove this before thou be heard any more Then againe thou cries out That I have naughtily belyed thee and the like because of misplaceing a word and saying the light of the world instead of the light brought into the world thou art an unjust Judge who makes offenders for a word misplaceing but it is plaine thou means by light brought into the world that light John 1. 9. which every man in the world is lightned withall and if thou doe then thou art a lyar in saying in thy first Booke and in this the Devil counterfeits the new birth by perswading it is wrought by that light and if thou meane not that light John 1. 9. but that of the Spirit John 16. which I say is not divided then thou art a lyer also and now while thou charges me to be guided by Satan and to be a lyar in the very time hast answerd thy selfe in a lye and cannot get out Mark it Then thou saist Thou passes by many urgeing expressions which thou might charge with unrighteousnesse c. Reply I asked thee by what is the new birth wrought and how if not by following the light of Christ in the
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
since he hath already falsly charged me with it as some in the County of Bedford knows very well that he hath falsly charged me and denyed his own words spoken by his own mouth Also he said Take notice that I affirme that there is nothing in me nor in any man to he taken notice of These are his own words spoken by him Aprill 12. 1656. at Patnam witnessed by three men who heard it from his mouth and this charge he doth not fully deny but in a great measure he assents to it yet would cover his shame a little with a lye in saying Directly in this forme of words he did not lay them downe but this will not serve to hide his reprobate state for to his face it maybe testified he spoke the words as I have laid them down and therefore consider against whom I am yoaked against one that is a reprobate and without Christ in him one that have denyed Christ in him or else thinks Christ not worth taking notice of O abominable ignorance why should such a fellow take the things of God in his mouth who hath denyed Christ in him and the Spirit of Christ indeed it appears that he doth take notice of nothing in him else he would have been wounded with the light in his own conscience before he had brought forth thus many lyes it seems he takes notice of nothing in him but is past feeling damnable doctrine indeed without comparison that ever one professing a Minister of Christ should be so stark blind and wicked yea we have taken notice of what thou hast said and it shall be recorded for ignorance of the greatest sort but he would evade the thing and give a sence upon his words and in such a sence he ownes and in such a sence he denyes it but what is this to the purpose except he confesse it as it is that he is unregenerate and if so he confesses the light of God is in him and then to be taken notice of if it be but to condemne him O blindnesse to be marked well this mans folly hath appeared sufficiently who confesses this light in every man is the light of Christ as Gód and yet saith he affirmes there is nothing in him nor any man regenerate or unregenerate without exception his words here spoken worth the taking notice of The rest of the particulars charged upon his fellowes is passed by with the excuse of wanting the names expressed may be he is glad to be ignorant in this thing but le ts search John Burion said That Christ had two bodyes one our of the sight of the Saints in Bedford May 23. 1656. And to this John Bunian confesses but would excuse it if he could and would manifest that Christ hath two bodies cleane contrary to the Scripture which affirms Ephes. 4. 4. Now no marvell that he gain-sayes me when as he hath gain saied the Apostle who saith expresly There is one body but they say two bodies let them be ashamed for ever thus to contradict Scripture John Spencly one of the Testators of this lying scrole a member of the same supposed Church said that Christ and the word of life were two things and so would divide Christ contrary to the 6th of John 48. where Christ saith he is the bread of life and contrary to 1 John 1. 2. The 23. of the 8. month 1656. John Bunion and one Fer. and J. Child laid down 1. That God dyed And that very God and the everlasting Father dyed contrary to many Scriptures as Dan. 4. 34. Dan. 12. 7. 2. They affirmed That the word that was in the beginning was crucified upon the Crosse contrary to the 1 Peter 1. 23. 3. They affirmed That justification is without obedience But yet say I None is justified in disobedience but all condemned in it let them mark that and there is but either in obedience or in disobedience and he that is a Believer and justified is not without obedience 4. That There is a light which convinceth of sin besides the light of Christ and John Bunian in all his Booke cannot prove any is convinced of sin that hath not the light of Christ or that any thing besides the light of Christ doth convince of sin so that his confusion doth appeare 5 That There is no saving knowledge but what comes without from Heaven contrary to 2 Cor. 4. 6 7. where it is said the light shone in their hearts out of darknesse J. Child denyed that the man Christ Jesus had given a light to every man that comes into the world contrary to Joh. 1. 9. Also he denyed That every man was lighted that they might believe contrary to Jo. 12. 36. 35. Jo. Burton said That a man might be upon the foundation and yet deny Christ Now the Scripture saith Matth. 10. 33. He that denyes Christ shall be denyed of the Father and the Father denyes not any that are on the foundotion as they affirme Another of them said That the word that was hid in Davids heart was the outward Scriptures Another of them affirmed That he was justified from all his sins past present and to come and said there was Scripture in the Acts to prove it John Burton said That a man is not justified by the Spirit John Bunian said the 30. of the 11. month That the Spirit of Christ doth nothing Mark within man as to justification he affirmed That the flesh of Christ is not within any man then there is no man that hath life in him if Christs words be true Jo. 6. 53. and Christs words is true and therefore Jo. Bnnions doctrine is he said That by the Kingdome of Heaven within the Pharisees Luke 17. Christ speakes of himselfe there as a personall man to be that Kingdome of heaven Mark here what the substance of this is doth he meane that the person of Christ was in the Pharisees O horrid blindnesse not to be parrelelled He said The best thing in a naturall man is Impure and yet in this Book confesses that the light of God is in all men so that must be impure else J. Bunians doctrine is a lye but the light of God is pure and therefore Jo. Bunians doctrine is a lye He said that the Scripture In every place doth not mean as it speakes and instanced that in Peter not to mean as it speaks where it is said yea as lively stones are built up a spirituall house and where it is said have salt in your selves He asked if a mans belly must be filled with salt Mark this expositor and his blindnesse and ignorance and the cause why he is silent And forbears to aggravate sin is least hard thoughts should be entertained against him Let men judge whether this be not an unfaithfull man to the Lord who rather then harsh thoughts should be against him in the wicked he will be silent and hide and cover sin in sinners O wickednesse indeed He saith that Christ Ascended
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