because they have the Spirit of Christ in their hearts and therefore they are without sin To which I answer As for what he saith the Quakâ—rs say of themselves and that they say still they are without sin this is a falshood and herein hath he wronged them and their words for they do not go about to set forth themselves in any justification of themselves and of their own states as some mistake them and as this man implies against them but to vindicate the Truth in general and to shew forth Christ and his Work and Righteousness which is to be known within For know you not that Jesus Christ is in you except you be Reprobates 2 Cor. 13.5 and the end for which Christ is made manifest is to destroy sin and to make perfect 1 Joh. 3. Heb. 10.14 and this Work of Christ is known within which to bear witness of is no pride of heart as our Accuser saith And as these Scriptures mentioned by him from whence he seems to plead for sin so far as they either relate to the state in which all are sinners and none Righteous or to the state wherein some are in the spiritual warfare warring against sin or where sometimes the Apostles condescended as to number themselves amongst them that had sin and so condescended to speak of states below their own as having been in them I say these Scriptures do not reach all states and conditions for he that is born of God that hath obtained victory over sin who walketh after the Spirit of God and he that abideth in Christ sinneth not being washed and cleansed by the blood of Christ which cleanseth them that walk in his Light from all sin See 1 Joh. 1.9 Chap. 3. Rev. 1.5 and it is said Thy People shall be all Righteousness Isa. 60.21 And blessed are the undefiled in the way they also do no iniquiry Psal. 119.1 2 3. Ézek 36.25 So that what we called Quakers do hold in this thing is a true Testimony against all the Ministers of unrighteousness who contend and plead for sin the term of Life and number the Righteous that are in Christ among the wicked who are out of the way and none of them Righteous nor that doth good no not one Rom. 3.10 which Scripture C. VV. hath brought against Perfection and so like the deceivers of old that put no difference between the Holy and profane VI. Of studying old Authors and receiving the Gospel c. And whereas in the Paper from them called Quakers it 's said That the Apostles received not the Gospel at Oxford or Cambridge nor by studying old Authors c. to this C. VV. replies Perhaps the Apostles were never in England I may pay you in your own Coin thus viz. the Apostles never received the Gospel at Colonel Vivers his House in Banbury nor at any of the Quakers Meeting-places in Braughton or Bloxham or Tadmerton I answer This is as unfit a parallel as his comparing their Preaching if they are desired when they are upon a journey about their own occasions with the Apostles going forth on purpose in obedience to Christ to Preach freely and Paul's speaking in the Synagogue when the Rulers required him Act. 13. when as he did not then go about a worldly occasion but went on purpose to Preach Christ among the Jews for which he often suffered persecution among them which the Priests who stand in mans will are loath to do but to the former parallel I say that the Quakers Meetings in these said places mentioned and other places where the Gospel is freely preached among them and where they feel the Presence and Power of God among them are both according to the Example of the Saints spoken of in Scripture who often met in Houses Joh. 2.19 Act. 10.27 Chap. 12.12 20.8 28.30 31. and their Meetings are more justifiable than the Priests education to their Ministry at Oxford or Cambridge according to man's will by natural learning and studying Philosophy and old Authors all which a natural man may do that never knew Christ and for which manner of education to their Ministry they have no example from Christs Ministers but from the Papists and such as are in the Apostacy And as for the Apostle Paul's mentioning what some of the Greek Poets said Act. 17.28 viz. In him we live and move and have our Being which is brought to prove the Priests studying old Authors to Preach from them I say this doth not prove their Practice in that thing for we neither read that the Apostle did either study old Authors for his Ministry or gathered Sermons out of them to Preach as the Priests do but only that he mentions the words of their own Poets to come over the Idolaters and Heathen for the thing contained in these words he needed not study old Authors for having learned the same thing from Christ in his Gospel which he received not from man nor by studying old Authors as the Priests do but by the Revelation of Jesus Christ Gal. 1. VII Of Womens keeping silence in the Churches And as concerning those Women which were commanded to keep silence in the Churches and to learn of their Husbands at home 1 Cor. 14.34 35. from hence C. VV. saith 1. That by your Women who are commanded to keep silence in the Churches is meant the Female Sex 2. And by Husbands is meant Husbands in the flesh c. his Reasons are that the Female sex ought to be under obedience and that men have no Husbands and that a woman can never be a man and a man can never be a woman c. And 2. It is meant Husbands in the flesh because we have but one Husband in the Spirit and because the Text speaks of Husbands at home c. To which I answer That what the Apostle said of Womens keeping silent in the Church doth not relate to every state and condition as to tye all the Females from ministering the Truth nor was what he to the Corinthians commanded in that case given as a general Rule to all others so as to limit the Spirit of God from speaking in either Male or Female and there were some Women that had no Husbands in the flesh to learn of but it had relation to the state that he then saw those Women in who were commanded to keep silent and to be in subjection and to learn of their Husbands and not to usurp So we say that they who are yet untaught themselves and have their learning to seek and who would be usurping whether they be Males or Females they are to be in silence and under obedience according to the Law but there is a farther state in Christ where he is formed in either Male or Female and where he is come to speak in either than that which is under the Law or that wherein people are unlearned or the state of Eve that was deceived or of the Woman that would usurp over the
forth persons zealously to things that is just holy and good and now he tells you it is the true Spirit of God and so is plainly to be known it 's well that at length he speaks some Truth though to his own confusion as all that are sober may easily see M. C. accuseth one of us with saying That Christ was never seen with any carnal eye nor his voice heard with any carnal ear and to prove it cites a Book entituled A Declaration to the Baptists pag. 13. and another with saying That the Flesh of Christ is a Figure for which he cites Saul's Errand c. pag. 14. To the former of which I say Christ as he is truly to be seen and known in the Spirit is a mistery not seen nor heard with the carnal eye or ear with which agreeth his saying viz. He that seeth me seeth him that sent me who is not carnally to be seen neither had the unbelievers either heard the voice of God or seen his shape though he spake by his Son Christ and some that outwardly Christ spake to understood not what he said because they heard not his Word Joh. 8.19 43. 12.45 2. And as for the words in Saul's Errand p. 14. what is said of Christ there as also in pag. 8. hath relation to his coming in the flesh as therein being an example as in Pet. 2.21 and not in relation to the receiving his flesh in the mistery as it is the Believers meat for that is the substance but as to his outward manifestation in the flesh he was God an example which was the very intent of the words Example or Figure being used in the said Book for in some sence they have relation to one thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whether is it better for us to say that Christ as in the flesh was an example or for M. Caffin to say That in one sence the flesh of Christ profited nothing as he hath in pag. 41 set any rational man judge of this And M. C. saith That the eternal Spirit which dwelt in the man whom the Jews crucified which Spirit the Apostles received in them is not the Christ the Saviour of the world but the visible man c. I answer Here he seems to divide the man Christ from the eternal Spirit and so hath denied the eternal Spirit to be Christ but saith the visible man is Christ when as the Apostle saith The last Adam was made a quickning Spirit and the Lord is that Spirit 1 Cor. 15.2 Cor. 3. And if the eternal Spirit be not the Christ but the visible man then it follows that when the Apostle preacht that Jesus Christ was in the Saints he did not intend that the eternal Spirit was in them but the visible man which is both absurd and false But in answer to several cavils and objections made against us we own the true Christ both as he was of the seed of David according to the flesh and in the dayes of his flesh that he was the true Christ but not without the eternal Spirit and the Son of God with power according to the Spirit of holiness who said Before Abraham was I am and as to his dying and rising again according to the Scriptures and as now glorified with the Father in the same glory that he was in before the world was This we confess according to the Scriptures without any such blind distinction as M. C. hath unjustly cast upon us And M.C. saith That the Quakers to deceive intend not the Truth namely that the visible man whom the Jews crucified wiâ—hout was the Christ. Answer This is a slander for they confess that Christ was crucified and died as concerning the flesh but was quickned by the Spirit 1 Pet. 3.18 M. C. God thereby bearing false witness to the world if the eternal Spirit which the Apostles afterward received in them be the Christ which Spirit never was slain never had blood to shed Answer This tends not only to render the Apostles as false witnesses who knew Christ in them and dwelling in their hearts and the second man to be made a quickning Spirit though before that he was known by some after the flesh and in the dayes of his flesh but also M. C. hath contradicted himself in pag. 46. where speaking of Christ of whom the Jews said he had a Devil but the Disciples knew him to be the Spirit of Truth he saith and in pag. 42. M. C. saith of Christ viz. Yet now henceforth saith the Apostle know we him so no more that is to esteem him upon that account viz. upon his being born of the Tribe of Judah and of the Seed of Abraham or for that reason meritoriously the Saviour of the World but rather upon the account of his coming down from Heaven his being the Son of God c. How sadly is M. C. lost and confounded herein one while to deny the eternal Spirit to be the Christ and to say but it was the visible man that was Christ another while to say as that he is not to be known or esteemed upon his being born of the Tribe of Judah but upon the account of his coming down from Heaven what then was he a visible man as he came down from Heaven or as he came of the Tribe of Judah and Seed of Abraham Here all may see this mans gross ignorance and confusion And what if the eternal Spirit never was slain never had blood to shed as in M. C. his account it doth not follow therefore that he is not a Spirit who descended from Heaven as such a one and in time took upon him flesh and blood Heb. 2.14 and was put to death as concerning the flesh who was the true Christ both in the dayes of his flesh in that low estate of suffering and in the state of Glory wherein he was before the world began And as to his condescention low estate and suffering as manifest in his People who have born in their Bodies the dying of the Lord and his blood or life which is poured forth and freely laid down of himself and fed upon in the Mistery by the Believers M. C. is not in a capacity to receive what might be said thereof And now to mend the matter he saith of Christ his being a quickning Spirit That if the Spirit as Spirit be the last or second Adam then it follows that the first man Adam who was of the earth earthly was first and before the eternal quickning Spirit pag. 42. 43. Answer Would any rational man have laid down such an absurdity as this for here he cannot deny but that the second Adam was made a quickning Spirit as in 1 Cor. 15. but would not have him as a Spirit to be the last or second Adam for if the Spirit as Spirit saith he so he would render the Apostles words false but I say Christ being called the second Adam which is the Lord from Heaven was
Law that had its rise from the Pope for Tythes and wee 'l tell our hearers that the Magistrate gives us them and wee 'l threaten to trouble and Sue them if they will not pay us and thereby seek to terrifie and affright People that they may be forced to pay us and so we will drive on our Trade by all the Policy and force we can and seek by all means to have the Quakers suppressed either by Persecution Imprisonings or taking away their Goods for Tythes in many places to the value of five or ten times more then the Tythes come to and now if these things will not do to overcome these Quakers as we see notwithstanding all their sufferings they grow and encrease upon us then will we make more complaints against them and tell the Magistrates they are a dangerous People they will overthrow both Ministers and Magistrates and will not spare the Supream Magistrate himself if they be suffered to go on therefore now let them be Banished for we cannot live in quiet nor quietly drive on our Trade for them but they will need be Checking and Reproving us for our taking Tythes and Preaching for gain and our seeking to compell men to our way and Worship and to Impose Religion upon men contrary to their Faith and Conscience All these things with many other deceits are these Treacherous Clergy-men and Persecuting Priests guilty of in themselves as by their Fruits and Doctrines is apparent So that the Lord hath made them contemptible and base before all People Mal. 2.9 And whereas in pag. 11. C. W. Accuseth us of Insolencies and Lybels which he saith so far as they reflect upon the Publick and do tend to the disturbance and subversion of the Nation and Common-wealth so far the Magistrate is bound not to suffer such Insolencies to go unpunished c. For when the Child shall behave himself proudly against the Antient and the Base against the Honourable Isa. 3.5 Then the Magistrate must remember that he ought to punish evil doers and if he do not punish such disorders but is sparing in this kinde because of a Temporizing Spirit and out of base fear or because of any selfish Carnal Policy God will assuredly punish him for his Sin of Negligence Answ. 1. As for Lybels or Insolencies tending to the subversion of the Nation which this Priest would have the Magistrate to punish us for hereof he hath accused us falsly and shewed a spirit of Envy and Persecution against us for which I know no ground he hath against us either to accuse us in this manner or to seek to Instigate the Magistrate against us but onely because the Lord our God hath raised us up in Righteousness to bear witness against the deceits and unrighteous Practices Persecution and Oppression that such Teachers as are of his Affinity are guilty of and their making a Trade and a Gain of their Preaching which we have in the Spirit of Truth born witness against both in our words Writings and Books which scornfully and falsly this Priest calls Lybels though wha we speak and write be agreeable to the Scriptures of Truth and neither this said Priest nor any of his Brethren the Priests have ever yet cleared themselves of those things which we have laid to their charge in our Books 2. What we speak and write in Truth and Righteousness against the Priests oppression covetousness and Preaching for forced Maintenance doth not at all tend to subvert the Nation as he would possess the Magistrate but to establish the Nation in Peace and free it from much bondage oppression persecution and suffering which the covetous hireling Priests have brought upon it which if it were free from those things and people left free to the Lord to lead and order them by his Spirit in matters pertaining to Religion and Conscience and only the Magistrates to punish evil doers and to be a praise to them that do well and not to lend their ears to the Priests to be their drudges and executioners in persecuting and imprisoning conscientious men because they cannot maintain them in their oppression I say then the Nation would be more at peace and all that are conscientious and moderate in it more satisfied And the Priests might be tryed if they would Preach freely and live of the Gospel as the true Ministers did for if God hath ordained that they that Preach the Gospel shall live of it he is able to fulfil his own Ordinance without their forcing Maintenance by a Law from people or suing them at Law for Tythes in which thing the Priests have manifested themselves to be both out of the Ordinance of God and example of all his Ministers 3. By their so much seeking to incense the Magistrate to punish and persecute us for bearing witness against their covetous practices and false principles it appears they are afraid their Trade should fail them and go down as it hath already failed many of them whilst they are putting one another out of their Livings and places where they have upheld their unrighteous Trade for their Bellies as those that bite and devour one another 4. And as to that of Isa. 3.5 of the Child's behaving himself proudly against the Antient this was in Israel when they oppressed one another which pride and oppression we are not guilty of but the proud and covetous Clergy But whereas this C.W. accuseth us as behaving our selves proudly against the honourable one seeming reason for it a little before is pag. 10. he saith That we do continually all along use those disdainful tearms of Thee and Thou and the like scornful expressions and saith That this is directly contrary to the Rule of the Gospel c. and it is also contrary to the example of the Apostle Paul when he was reproached by Festus c. the Apostle doth not say Thee and Thou but most noble Festus c. Act. 26.24 Answer This accusation reflects upon all the Holy men of God spoken of in Scripture who used the words Thee and Thou to a single person and You and Ye onely as pertaining to a number or to more than one as if they all used disdainful and scornful expressions and as if they therein directly transgressed the Rule of the Gospel this is but a bad and unequal judgement and apparently false for Paul himself used Thou to Festus and several times both Thee and Thou in signification to King Agrippa who was in greater Authority than Festus Act. 25.10 Chap. 26.2 3 27 29. and multitudes of examples more might be instanced for this As also this man can use Thee and Thou to God in his Prayers and he and his Brethren have learned that plain language in their Grammer which distinguisheth between the singular and plural number though now he hath accused us with using disdainful tearms for using that plainness of speech which he hath formerly learned in which thing the very Heaâ—hen may judge the pride of
he is come a Light into the World that whosoever believeth in him might not perish but have everlasting Life Joh. 8.12 12.46 2. In his counting the Light within which we Preach a false Light a deceitful Light and Darkness as in pag. 6. 7. 9. he hath blasphemed against the Light of Christ and hath put Light for Darkness and Darkness for Light and turned the Truth into falshood or a Lye and so brought the woe upon himself Isa. 5.20 3. The Light within which we Preach is the Light of the Word and Spirit of God and not divided from the Word as our Accuser hath implied against us for the Word of God is known in the heart of every one that believeth Rom. 10.8 and this was in David and the true Prophets hearts before they gave forth the Words or Scriptures from it so that he that makes no distinction between the Scriptures which are the Writings and the Word or Light within from whence they proceeded is very ignorant 4. It is the Light of Christ within that convinceth of and testifieth against sin and unrighteousness and where it 's not rejected but obeyed it leads man out of sin and so out of the natural wretched and blind state to God who is the Fountain of Grace and Life and the Father of Lights none of whose Lights do we ever read of in Scripture to be either false deceitful or in themselves darkness And 5. Neither was it the Light that was in Paul before his Conversion that led him to make havock of the Church of Christ or to be exceedingly mad against the Saints and persecute them as falsly C. VV. hath implied in his Queries pag. 9. nor was it the Light that was within the Jews or Persecutors that deluded them so as to think they did God good service in killing the Saints as also this man hath implied but the spirit of error and darkness in them for Christ told even them viz. the Pharisees that were in the persecuting nature That the Kingdom of God was within them Luk. 17.20 21. the Light of which is neither false nor deceitful nor doth it ever lead into any deceit or evil And further how apparent is C. VV. his ignorance concerning the Light within who puts no difference between Light and Darkness in his asking if this Light that is in man did not cause Jesurun to sacrifice unto Devils Deut. 32.17 Again C. VV. saith I would also willingly know whether the Light of the new Creature that is in the Saints themselves be a sufficient Rule to walk by for if so then the Saints may cast away the Scriptures and walk by their own Light c. Then also the Saints have such a Light in them that they cannot erre and it is to be understood that you your selves must be the Saints and so you being the only Saints upon the earth we must follow you in all things as the Papists do the Pope and what a compendious way will this be to bring in Popery and blind obedience in the highest degree that evere was c. Answer Thus hath this ignorant man begun in darkness and ended in scorn and falshood For 1. The Light of Christ and his Spirit that is in the new Creature and Sainâ—s is a sufficient Rule to walk by as the Spirit of Truth doth lead into all Truth and the Anointing or Light that was in the Saints taught them of all things that was Truth and no Lye 1 Joh. 2.27 2 Cor. 13.5 and so Christ is in you except you be Reprobates and in him is the Saints sufficiency and yet it doth not follow that therefore the Scriptures of Truth must be cast away no more than John's Epistle was to be cast away by them to whom he wrote that had the Anointing in them to teach them of all things and so to understand the Scriptures that they needed no man to teach them but as it taught them and this keeps out of error where it 's minded and obeyed 2. And to own and witness to this Light Spirit or Anointing within as a sufficient Rule as all the Saints have done is no way to bring in Popery nor blind obedience as unjustly is implied against us upon this account for that Accusation reflects upon the former Saints as well as us And I am so charitable as not to believe that none have a sufficient Rule to walk by or Light to save them but they who have the letter of the Scripture without for the general Love and Goodness of God to mankind cannot be so limited to a visible thing nor bound up in that narrowness as our Accuser seems to imply Again C. VV. objects in his Postscript That they say that all men have the Light of Reason and natural Conscience which is enough to make them without excuse in the day of Judgement but as for the Light of Grace which alone can make us wise to Salvation this is not given unto all men and to prove it cites Deut. 29.4 Answ. As for Light of Reason and natural Conscience being enough to make men without excuse we do not at all read of in Scripture for that which left men without excuse was spiritual and that which might be known of God that was manifest in them Rom. 1.19 and that Light which leaves without excuse is saving and sufficient to lead out of sin or otherwise it could not leave any without excuse for insufficiency in the Gift given to Man if it were so would be a ground of excuse And as for those Israelites spoken to in Deut. 29. their not having an heart to perceive nor eyes to see nor ears to hear unto that day was because of their Rebellion and Disobedience which occasioned hardness of heart blindness and want of understanding for there was no fault in God towards them he gave his good Spirit unto them and yet they rebelled against him and would not hearken to his Voice Neb. 9. Psa. 81.11 and so all that rebel against the Light know not the wayes of it for they abide not in the paths of it Job 24.13 V. Of Perfection And now as it hath been much of these Priests work to talk against the sufficiency of the Light of Christ in men so also have they much spread abroad their sinful Doctrins for the continuance of sin and imperfection in all men while upon earth for which iniquity C. VV. hath also appeared who in his Postscript saith He shall only acquaint the Reader with one particular of the Quakers which discovereth the great Pride of their hearts viz. that they say of themselves that they have a Righteousness within them whereby they are made perfect and without sin This is R. Fransworth's Assertion he saith and then to prove this to be contrary to the Truth he brings these Scriptures Eccl. 7.20 Job 9.20 Jam. 3.2 Rom. 3.10 23.1 Joh. 1.8 10. Gal. 5.17 Rom. 7. But saith he they say still they are without sin
Man For neither is the Man without the Woman nor the Woman without the Man in the Lord and the Apostle admits of Womens praying and Prophecying in the Spirit of Truth And as there were true Prophets so there were true Prophetesses spoken of in the Scriptures both of the Old and New Testament Exod. 15.20 Judg. 4.4 2 King 22.14 Neh. 6.14 Isa. 8.3 Luk. 2.36 Act. 21.9 And it is said Your Sons and Daughters shall Prophesie Joel 2. Act. 2. And did not Women Preach the Resurrection of Christ soon after he was risen Luk. 24.10 And that saying That a man can never be a Woman I say in some sence some Men may be accounted Women as the false Prophets in Israel and the Women that ruled over the People when Children were their Oppressors Isa. 3.12 Chap. 32. Jer. 51.30 Ezek. 13. and such as were deceived and led captive in the Apostles dayes were called silly VVomen 2 Tim. 3. And to his saying pag. 18. That the whole Country and he thinks the whole Land is acquainted with Anne Audlands presumptuous speaking in our Assembly and surely Anne Audland cannot deny but that she is a VVoman Answer As for presumptuous speaking that is not proved against Anne Audland but is denied as a slander and when at any time the Spirit of the Lord hath moved in Anne Andland to speak or in any other Daughter or Hand-maid of the Lord the Spirit ought not to be quenched nor Prophesie to be despised whether it proceed from true Prophets or Prophetesses See further of this matter in G. F. his Book concerning Sons and Daughters and Prophetesses speaking c. And as for C. VV. his Rhime in the end of his Book where he saith Instead of Papists are the Quakers come Disturbing all these parts of Christendom Their Plots are Hellish too their Deeds are evil Both boast of Christ no more my Muse is civil Answer Herein the world may see what a vain light and false spirit this man is acted by who hath herein appeared in the practice of Drunkards such as made Songs of David Psal. 69.12 or Fiddlers in his lying Rhime against us and when he hath falsly charged us with Hellish Plots and evil Deeds then saith his Muse is civil wherein he hath appeared more like a Fiddler or a Stage-player than a Minister of Christ and many more of these falshoods slanders and absurdities there are which I forbear to mention And as to his saying pag. 13. That here is the last Answer that ever he intended to send to the Quakers c. I say indeed more prudence had he manifested if he had kept silent than he hath done in many things he hath asserted and silence hereafter may be more safe for him and his Brethren than to utter words without knowledge And now I shall leave our Cause and the Controversie that is betwixt C. VV. and us to the Lord and all sober People to judge of Here followeth something concerning the true Christ and his being in his People in Answer to Matthew Caffin c. HAving lately met with a Book of Matthew Caffin's the latter part of which is entituled The great Error and Mistake of the Quakers concerning the true Christ and how he is said to be in his People c. Wherein he doth much wrong both that People and their Principles and abused the Truth it self and therefore I saw it expedient to note a few particular things upon some of the chief heads of his matter both for the clearing of the Truth and for the discovery of his ignorance and confusion to him and the rest of the Baptists since that he hath been such an old and eminent opposer of the Truth as many can testifie and as appears his malice and envy was so high against the People called Quakers that he hath vomited out his own shame against them whereby to render them odious in the sight of their enemies and that in such times as these wherein they are made as the greatest object of mens hatred persecution and cruelty which they have in a great measure undergone and are liable still to undergo more of the same from which suffering the Baptists themselves are not altogether free if they be faithful to their own Principles So that long ere this they might have learned more wisdom moderation and discretion than so to revile us now in the sight of our enemies as Matthew Caffin who is one of their Leaders hath done And now whereas in his matter against the Quakers he beg to relate some mens experiences in this wise viz. Certain men being troubled about their present conditions and thereupon following after as more excellent estate have on a sudden been greatly carried forth with inward power and zeal and wonderful quicknings after some matters of holiness so as scarce able to bear with the least appearance of pride covetousness or the like in others without reproof and at length have been secretly informed that the powerful working within them was Christ come in them c. but being somewhat fearful of delusions did thereupon give up themselves diligently to pray unto the Lord who at length graciously delivered them from the strong delusion c. To which I answer So it appears that these motions and operations did arise from a true power in those People which so far was the manifestation of Christ to and in them that they were not only led to follow after a state of holiness but also upon their praying diligently to the Lord he so far returned an acceptable answer to them as that he graciously delivered them from the strong delusion But mark Matthew Caffin's very next words and what a conclusion he hath made touching these inward motions and operations I say saith he the strong delusion for is it not so indeed when an evil spirit shall carry forth persons zealously to some things that is just holy and good though he no lover of holiness but really an Angel of darkness that seemingly may appear to be an Angel of light c. See how M. C. hath herein contradicted his former words and what gross ignorance and error he is in now to conclude that an evil spirit and an Angel of darkness carries forth persons zealously to things that be just holy and good and of such persons also he speaks this as before he confessed the Lord did graciously at length deliver them from strong delusion and so he hath done no better than put light for darkness and darkness for light And who can bring a clean thing out of an unclean And further mark how in the next page he hath again confuted himself for there he tells you That the one and the true Spirit of God being plainly to be known by his guiding and moving the Saints not only to be just holy and zealous in point of Conversation but also steadfast in the Principles of Faith c. when before he said it was an evil spirit that carries